2 Peter 2 - Pulpit Commentary vs Calvin John

2 Peter 2

2 Peter 2:1

Verse 1. - But there were false prophets also among the people; rather, as in the Revised Version, but there arose false prophets also among the people. The transition is simple and natural. Besides the true prophets mentioned in the last chapter, who spake as they were moved by the Holy Ghost, there arose false prophets, men who wore "a rough garment to deceive" (Zechariah 13:4), and assumed without warrant the prophetic character. Such pretenders would commonly prophesy false things; but the word ψευδοπροφῆται seems principally to imply the absence of a Divine mission. By "the people" (λαός) is meant the people of Israel, as in Romans 15:11; Jude 1:5, etc. It is plain from these words that St. Peter, at the end of the last chapter, was speaking of the prophets of the Old Testament. Even as there shall be false teachers among you, who privily shall bring in damnable heresies. By the false teachers, again (the word ψευδοδιδάσκαλοι is peculiar to St. Peter), may be meant men whose teaching was false, or men who falsely claimed the teacher's office. St. Peter describes them as such as (οἵτινες) shall bring in damnable heresies. The verb (παριεσάξουσιν) is found only here in the New Testament; the adjective derived from it is used by St. Paul in Galatians 2:4, "false brethren unawares brought in." It means "to bring in by the side of," as if these false teachers brought in their errors by the side of the true doctrine; it implies also the secondary notion of secrecy. Compare St. Jude's use of the verb παρεισέδυσαν, compounded with the same prepositions (verse 4); and notice the difference of tenses - St. Jude using the past where St. Peter looks forward to the future; but St. Peter passes to the present tense in verse 10, and maintains it for the rest of the chapter. We may, perhaps, infer that the false teaching referred to was already beginning to affect the Churches of Asia Minor; but the errors were not so much developed there, the' false teachers had not gained so much influence as it seems they had in the Churches which St. Jude had principally in his thoughts. The literal translation of the words rendered "damnable heresies" is "heresies of destruction," the last word being the same which occurs again at the end of the verse. These heresies destroy the soul; they bring ruin both to those who are led astray and to the false teachers themselves. The word for "heresy"(αἵρεσις), meaning originally "choice," became the name for a party, sect, or school, as in Acts 5:17, "the sect of the Sadducees;" Acts 15:5," the sect of the Pharisees;" Acts 24:5 (in the mouth of Tertullus). "the sect of the Nazarenes;" then, by a natural transition, it came to be used of the opinions held by a sect. The notion of self-will, deliberate separation, led to its being employed generally in a bad sense (see especially Titus 3:10, "A man that is a heretic, (αἱρετικὸς)"). Even denying the Lord that bought them; literally, as in the Revised Version, denying even the Master that bought them. The word for "Master" (δεσπότης) implies that the deniers stand to the Lord in the relation of slaves, bondservants. The Lord had bought them; they were not their own, but his, bought with a price, "not with corruptible things, as silver and gold, but with the precious blood of Christ" (1 Peter 1:18; see also the parallel passage Jude 1:4). These words plainly assert the universality of the Lord's redemption. He "tasted death for every man" (Hebrews 2:9), even for those false teachers who denied him. The denial referred to may have been doctrinal or practical; most of the ancient forms of heresy involved some grave error as to the Person of Christ; and the germs of these errors appeared very early in the Church (see 1 John 2:22, 23), denying sometimes the Godhead of our Lord, sometimes the truth of his humanity. But St. Peter may mean the practical denial of Christ evinced in an ungodly and licentious life. The latter form of denial appears most prominent in this chapter; probably the apostle intended to warn his readers against both. It is touching to remember that he had himself denied the Lord, though indeed the price with which our souls were bought had not then been paid; but his denial was at once followed by a deep and true repentance. The Lord's loving look recalled him to himself; his bitter tears proved the sincerity of his contrition. And bring upon themselves swift destruction; literally, bringing. The participial construction unites the two clauses closely; the latter expresses the consequence of the former: they bring heresies of destruction into the Church, and by so doing bring upon themselves swift destruction. The word for "swift" (ταχινός) is used by no other New Testament writer. There is an apparent allusion to this verso in Justin Martyr ('Cum Tryph.,' 82), and the first clause of it is quoted in a homily ascribed to Hippolytus of Portus. Notice St. Peter's habit of repetition, he repeats the word ἀπώλεια three times in verses 1-3; δίκαιος three times in verses 7, 8; the verb προσδοκάω three times in 2 Peter 3:12-14, etc.

2 Peter 2:2

Verse 2. - And many shall follow their pernicious ways; rather, as in the Revised Version, their lascivious doings; the reading represented by the Authorized Version has very little support (comp. Jude 1:4, 8). (For "shall follow" (ἐξακολουθήσουσιν), see note on 2 Peter 1:16.) By reason of whom the way of truth shall be evil spoken of. The heathen were accustomed to charge Christians with immorality; the conduct of these false teachers gave them occasion; they did not distinguish between these licentious heretics and true Christians. The expression, "way of truth," occurs in the 'Epistle of Barnabas,' chapter 5. Christianity is called "the way" several times in the Acts (Acts 9:2; Acts 19:9, 23, etc.). It is the way of truth, because Christ, who is the Center of his religion, is the Way, the Truth, and the Life; because it is the way of life which is founded on the truth.

2 Peter 2:3

Verse 3. - And through covetousness shall they with feigned words make merchandise of you; rather, in covetousness. Covetousness was their besetting sin, the sphere in which they lived. St. Paul warned Titus against false teachers who taught "things which they ought not, for filthy lucre's sake" (Titus 1:11; see also 1 Timothy 6:6 and Jude 1:16). Simon Magus, the first heresiarch, sought to trade in holy things; the like sin seems to have been characteristic of the false teachers of apostolic times. The word translated "feigned" (πλαστοῖς) occurs nowhere else in the New Testament; the words of these men were not the expression of their real thoughts and feelings; they were invented, craftily contrived to deceive men, and that for the sake of money. The last words of the clause will admit another sense: "shall gain you," i.e., "shall gain you over to their party;" and this view derives some support from the use of the verb ἐμπορεύεσθαι in the Septuagint Version of Proverbs 3:14. But the verb is often used in classical writers in the sense of making a profit out of people or things, and this meaning seems most suitable here. The false teachers will work hard, as the Pharisees did, to make proselytes; but their real motive is, not the salvation of souls, but their own selfish gain. Whose judgment now of a long time lingereth not; literally, for whom the sentence of a long time idleth not. The sentence of judgment is for them, for their condemnation; in the foreknowledge of God it has been pronounced long ago, and ever since it has been drawing near; it doth not tarry (comp. Jude 1:4 and 1 Peter 4:17). The word rendered "of a long time" (ἔκπαλαι) occurs only here and 2 Peter 3:5. And their damnation slumbereth not; destruction: it is the word which has been used already twice in verse 1. The verb means literally "to nod," then "to slumber;" it is found elsewhere in the New Testament only in the parable of the virgins (Matthew 25:5).

2 Peter 2:4

Verse 4. - For if God spared not the angels that sinned; rather, angels when they sinned ; there is no article. St. Peter is giving proofs of his assertion that the punishment of the ungodly lingereth not. The first is the punishment of angels that sinned. He does not specify the sin, whether rebellion, as in Revelation 12:7; or uncleanness, as apparently in Jude 1:6, 7, and Genesis 6:4. Formally, there is an anacoluthon here, but in thought we have the apodosis in verse 9. But cast them down to hell. The Greek word, which is found nowhere else in the Greek Scriptures, is ταρταρώσας, "having cast into Tartarus." This use of a word belonging to heathen mythology is very remarkable, and without parallel in the New Testament. (The word τάρταρος occurs in the Septuagint, Job 40:15. Compare also the Septuagint rendering of the name of Job's daughter Keren-Happuch, Ἀμαλθαίας κέρας, the horn of Amalthaea; and the word σειρῆνες in Isaiah 43:20.) Apparently, St. Peter regards Tartarus not as equivalent to Gehenna, for the sinful angels are "reserved unto judgment," but as a place of preliminary detention. Josephus, quoted by Professor Lumby in the 'Speaker's Commentary,' speaks of the oldest heathen gods as fettered in Tartarus, ἐν Ταρτάρῳ δεδεμένους ('Contra Apion,' 2:33). And delivered them into chains of darkness. The Revised Version "pits" represents the reading of the four oldest manuscripts; but the variations in two of them (the Sinaitic and Alexandrine have σειροῖς ζόφοις), and the fact that σειρός seems properly to mean a pit for the storage of corn, throw some doubt upon this reading. The other reading σειραῖς, cords, may possibly have arisen from the parallel passage in Jude 1:6, though the Greek word for "chains" is different there. The chains consist in darkness; the pits are in darkness, Παρέδωκε, delivered, is often used, as Huther remarks, with the implied idea of punishment. It is simpler to connect the chains or pits of darkness with this verb than (as Fronmuller and others) with ταρταρώσας, "having cast them in bonds of darkness into Tartarus" (comp. Wisd. 17:2, 16, 17). To be reserved unto judgment; literally, being reserved; but the readings here are very confused. St. Jude says (verse 6) that the sinful angels are reserved "unto the judgment of the great day." Bengel says, "Possunt autem in terra quoque versari mancipia Tartari (Luke 8:31; Ephesians 2:2; etc.) sic ut bello captus etiam extra locum captivitatis potest ambulare." But in the case of a mystery of which so little has been revealed, we are scarcely justified in assuming the identity of the angels cast into Tartarus with the evil spirits who tempt and harass us on earth.

2 Peter 2:5

Verse 5. - And spared not the old world, but saved Noah the eighth person; rather, as in the Revised Version, the ancient world, but preserved Noah with seven others. "The eighth" is a common classical idiom (generally with the pronoun αὐτός) for a with seven others." Mark the close parallelism with 1 Peter 3:20, where, as here, the apostle impresses upon his readers the fewness of the saved. A preacher of righteousness. The Old Testament narrative does not directly assert this; but "a just man and perfect," who "walked with God" (Genesis 6:9), must have been a preacher (literally, "herald ") of righteousness to the ungodly among whom he lived. Josephus, in a well-known passage ('Ant.,' 1:03, 1), says that Noah tried to persuade his neighbours to change their mind and their actions for the better. Bringing in the Flood upon the world of the ungodly. The Revised Version renders, when he brought a Flood upon the world. In the Greek there is no article throughout this verse. In verse 1 the ungodly are represented as bringing upon themselves swift destruction; here God brings the punishment upon them. The same Greek verb is used in both places. In one place St. Peter gives the human, in the other the Divine, aspect of the same events (comp. Clement I, 7 and 9).

2 Peter 2:6

Verse 6. - And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow. The striking word τεφρώσας, turning into ashes, occurs nowhere else in the New Testament; and the word for "overthrow" (καταστροφή) only in 2 Timothy 2:14. It is used in the Septuagint Version of Genesis 19:29 of this same judgment. Perhaps "to an overthrow" is a better translation (comp. Luke 17:26-29; Jude 1:7). Making them an ensample unto those that after should live ungodly; rather, having made. The example is to be a lasting warning; literally, an example of those that should live ungodly; i.e., an example of their punishment, their end. In this verse the Vatican Manuscript omits "with an overthrow," and reads "an example of things to come unto the ungodly."

2 Peter 2:7

Verse 7. - And delivered just Lot, vexed with the filthy conversation of the wicked; literally, and delivered righteous Lot, who was being worn out (καταπονούμενον; comp. Acts 7:24, the only other place of the New Testament where the word occurs) with the behaviour of the lawless in licentiousness. The word translated "lawless" (ἀθέσμων) is found only in one other place of the New Testament (2 Peter 3:17); but it is near akin to the ἀθεμίτοις ("abominable") of 1 Peter 4:3.

2 Peter 2:8

Verse 8. - For that righteous man dwelling among them; literally, for the righteous man. It was through his own choice that he dwelt among the people of Sodom. The recollection of this grave mistake must have added bitterness to the daily distress caused by the sins of his neighbours (Genesis 13:11). In seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. The words, "in seeing and hearing," are best connected with the verb that follows, not with "righteous" according to the Vulgate (though this would be the natural connection, if with the Vatican Manuscript we omit the article), nor with "dwelling among them." The literal translation is, "was tormenting his righteous soul." The sight of lawless deeds and the sound of wicked words were a daily grief to Lot. He distressed himself; he felt the guilt and danger of his neighbours, the dishonour done to God, and his own unhappy choice. St. Peter cannot mean (as OEcumenius and Theophylact suppose) that Lot's affliction was caused by the sustained effort to resist the temptation of falling into the like vices himself. The Greek words for "seeing" and "dwelling among" occur only here in the New Testament.

2 Peter 2:9

Verse 9. - The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished. We have here the apodosis corresponding with the conditional sentence beginning at verse 4. The three examples cited by St. Peter show that the Lord knows (and with the Lord knowledge involves power) how to deliver the righteous and to punish the wicked. The Greek words for "godly" and "unjust" are both without the article. The word rendered "to be punished" (καλαζομένους) is a present participle, not future, and is better rendered, as in the Revised Version, "under punishment." The wicked are already under punishment while awaiting the judgment; the Lord had taught this in the parable of Dives and Lazarus (comp. also Jude 1:6, 7, and verse 4 of this chapter). Aristotle makes a distinction between κόλασις and τιμωρία, the first being "chastisement inflicted for the good of those chastised;" the second, "punishment inflicted on the incorrigible for the satisfaction of justice" (see 'Rhet.,' 1:10); but it is doubtful whether this distinction exists in the New Testament (comp. Matthew 25:46). Therefore it seems dangerous to lay much stress on the use of the word κολαζομένους here (comp. Clement, I, 11.).

2 Peter 2:10

Verse 10. - But chiefly them that walk after the flesh in the lust of uncleanness; literally, in the lust of pollution. The word occurs nowhere else in the New Testament, but the corresponding verb is found in several places (Titus 1:15; Hebrews 12:15; Jude 1:8). We observe that in this verse St. Peter passes from the future tense to the present. And despise government; rather, lordship (κυριότητος). St. Jude has the same word in verse 8. In Ephesians 1:21 and Colossians 1:16 it is used of angelic dignities. Here it seems to stand for all forms of authority. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities; literally, daring, self-willed, they tremble not when speaking evil of glories; or, they fear not glories, blaspheming. The word rendered "daring" (τολμηταί) occurs nowhere else in the New Testament. These daring, self-willed men despise all lordship, all glories, whether the glory of Christ ("the excellent glory," 2 Peter 1:17), or the glory of the angels, or the glory of holiness, or the glory of earthly sovereignty. The next verse, however, makes it probable that the glory of the angels was the thought present to St. Peter's mind. It may be that, as some false teachers had inculcated the worship of angels (Colossians 2:18), others had gone to the opposite extreme (comp. Jude 1:8). The Vulgate strangely translates δόξας by sectas.

2 Peter 2:11

Verse 11. - Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. The conjunction is ὅπου, literally, "where" - they speak evil of glories, "where," i.e., "in which case." The literal rendering of the following words, "angels being greater," makes it probable that the comparison is with the false teachers of the previous verse rather than with the "glories." The false teachers rail at glories, where angels, though greater than they, bring not a railing judgment against those glories. It seems certain that the words "against them" (κατ αὐτῶν) must refer to the "glories," and cannot mean, according to the Vulgate, adversum se. Men rail at these glories; but the elect angels, when they are commissioned to proclaim or inflict the just judgment (for κρίσις is "judgment," not" accusation") of God upon the angels that sinned, the fallen glories, do not rail; they remember what those lost spirits once were, and speak solemnly and sorrowfully, not in coarse, violent language. The apostle may be alluding to Zechariah 3:1, 2, but the resemblance to Jude 1:8, 9 is so dose that this last passage must have been in his thoughts, even if he is not directly referring to the dispute between Michael the archangel and the devil. Luther's interpretation (adopted by Fronmuller and others), that the wicked angels are not able to bear the judgment of God upon their blasphemy, cannot be extracted from the words. The Alexandrine Manuscript omits "before the Lord;" but these words are well supported. The angels of judgment remember that they are in the presence of God, and perform their solemn duty with godly fear.

2 Peter 2:12

Verse 12. - But these, as natural brute beasts, made to be taken and destroyed. The order of the words in the best manuscripts favours the translation of the Revised Version, But these, as creatures without reason, born mere animals to be taken and destroyed. The word rendered "mere animals" is literally "natural" (φυσικά); comp. Jude 1:10, "what they know naturally (φυσικῶς) as brute beasts." Speak evil of the things that they understand not; literally, as in the Revised Version, railing in matters whereof they are ignorant. (For the construction, see Wirier, 3:66. 5, at the end.) The context and the parallel passage in St. Jude show that the δόξαι, the glories, are the things which the false teachers understand not and at which they rail. Good angels do not pronounce a railing judgment against angels that sinned. These men, knowing nothing of the angelic sphere of existence, rail at the elect and the fallen angels alike, lien should speak with awe of the sin of the angels; jesting on such subjects is unbecoming and dangerous. And shall utterly perish in their own corruption. The best manuscripts read here καί φθαρήσονται "shall also be destroyed in their own corruption." It seems better to take φθορά in the sense of "corruption" here, as in 2 Peter 1:4, and to suppose that St. Peter is intentionally playing on the double sense of the noun and its cognate verb than, with Huther, to refer the pronoun αὐτῶν, "their own," to the ἄλογα ζῶα, and to understand St. Peter as meaning that the false teachers, who act like irrational animals, shall be destroyed with the destruction of irrational animals.

2 Peter 2:13

Verse 13. - And shall receive the reward of unrighteousness. The two most ancient manuscripts read here, instead of κομιούμενοι ἀδικούμενοι. This reading is adopted by the Revised Version in the translation, "suffering wrong as the hire of wrongdoing." But the other reading is well supported, and gives a better sense, "receiving, as they shall, the reward of unrighteousness." Balaam loved the reward of unrighteousness in this world (verse 15); the false teachers shall receive its final reward in the world to come. Whichever reading is preferred, this clause is best taken with the preceding verse. As they that count it pleasure to riot in the daytime; literally, counting the revel in daytime a pleasure. St. Peter has hitherto spoken of the insubordination and irreverence of the false teachers; he now goes on to condemn their sensuality. The words ἐν ἠμέρα cannot, with some ancient interpreters, be taken as equivalent to μαθ ἡμέραν, daily (Luke 16:19). Many commentators, as Huther and Alford, translate "delicate living for a day" - enjoyment which is temporal and short-lived. But when we compare 1 Thessalonians 5:7, "They that are drunken are drunken in the night," and St. Peter's own words in Acts 2:15, it seems more probable that the apostle means to describe these false teachers as worse than ordinary men of pleasure. They reserve the night for their feasting; these men spend the day in luxury. The word τρυφή means "luxurious or delicate living" rather than "riot." Spots they are and blemishes. (For σπίλοι, spots, St. Jude has σπιλάδες, sunken rocks.) The word for "blemishes" (μῶμοι) occurs nowhere else in the New Testament. But comp. 1 Peter 1:19, where the Lord Jesus is described as "a Lamb without blemish and without spot (ἀμώμου καὶ ἀσπίλου)." The Church should be like her Lord, "not having spot, or wrinkle, or any such thing" (Ephesians 5:27); but these men are spots and blemishes on her beauty. Sporting themselves with their own deceivings; literally, reveling in their deceivings. The word for "reveling" (ἐντρυφῶντες) corresponds with τρυφή, used just above. The manuscripts vary between ἀπάταις, deceivings, and ἀγάπαις, loves, love-feasts. The former reading seems the best-supported here, and the latter in the parallel passage of St. Jude (verse 12). It is possible that the paronomasia may be intentional (compare the σπίλοι of St. Peter and the σπιλάδες of St. Jude). St. Peter will not use the honourable name for the banquets which these men disgrace by their excesses. He calls them ἀπάτας, not ἀγάπας - deceits, not love-feasts. There is no love in the hearts of these men. Their love-feasts are hypocrisies, deceits; they try to deceive men, but they deceive not God. While they feast with you. The Greek word συνευωχούμενοι occurs elsewhere only in Jude 1:12. The false teachers joined in the love-feasts, but made them the occasion of self-indulgence. Compare the similar conduct of the Corinthians (1 Corinthians 11:20-22).

2 Peter 2:14

Verse 14. - Having eyes full of adultery, and that cannot cease from sin; literally, of an adulteress. Compare our Lord's words in the sermon on the mount (Matthew 5:28), which may have been in St. Peter's thoughts. For the second clause, comp. 1 Peter 4:1, "He that hath suffered in the flesh hath ceased from sin." Beguiling unstable souls; rather, enticing. The word δελεάζοντες, from δέλεαρ, a bait, belongs to the art of the fowler or fisherman, and would naturally occur to St. Peter's mind. He uses it again in verse 18 of this chapter (comp. also James 1:14). The word for "unstable" (ἀστηρίκτους) occurs only here and in 2 Peter 3:16. It is a word of peculiar significance in the mouth of St. Peter, conscious, as he must have been, of his own want of stability in times past. He would remember also the charge once given to him, "When thou art converted, strengthen (στήριξον) thy brethren" (Luke 22:32). An heart they have exercised with covetous practices; rather, trained in covetousness, according to the reading of the best manuscripts, πλεονεξίας. This is the third vice laid to the charge of the false teachers. They had practiced it so long that their very heart was trained in the habitual pursuit of gain by all unrighteous means. Cursed children; rather, children of curse. Like "the son of perdition," "children of wrath," "children of disobedience," "son of Belial," etc.

2 Peter 2:15

Verse 15. - Which have forsaken the right way, and are gone astray; literally, forsaking (or having forsaken; there are two slightly differing readings, both well supported) the right way, they went astray. The false teachers in St. Peter's time were like Elymas the sorcerer, whom St. Paul accused of perverting "the right ways of the Lord" (Acts 13:10; comp. also verse 2 of this chapter). In the 'Shepherd of Hermas' occurs what may be an echo of this verse: "Who... have forsaken their true way" (Vis., 3:7. 1). Following the way of Balaam the son of Bosor. The word rendered "following" (ἐξακολουθήσαντες) is found also in chapter 2 Peter 1:16 and 2 Peter 2:2 of this Epistle, but nowhere else in the New Testament; it means "to follow out to the end." Comp. Numbers 22:32, where the angel of the Lord says of Balaam, "Thy way is perverse before me." The form "Bosor," instead of "Beor," arose probably from a peculiar (perhaps Galilaean) pronunciation of the guttural ע in בְּעור. Thus we, perhaps, have here an undesigned coincidence, a slight confirmation of St. Peter's authorship: he was a Galilaean, and his speech betrayed him (Matthew 26:73); one characteristic of the Galilaean dialect was a mispronunciation of the gutturals. But some commentators see in the resemblance of the form "Bosor" to the Hebrew בָּשָׂר, flesh, an allusion to those sins of the flesh into which Balaam allured the Israelites. Compare the Jewish use of such names as Ishbosheth in derision for Eshbaal ("the man of shame" for "the man of Baal"), and Jerubbesheth (2 Samuel 11:21) for Jerubbaal. The references to Balaam here, in St. Jude, the Book of the Revelation, and 1 Corinthians 10:8, show that his history had made a great impression on the mind of thoughtful Christians. St. John connects his name with the Nicolaitanes in Revelation 2:15, much as St. Peter here connects it with the false teachers of his time. Some, again, see in the etymology of the word "Nicolaitane" an allusion to that of "Balaam," as if the Nicolaitanes were followers of Balaam. There is another explanation in the 'Speaker's Commentary,' that the word "Bosor" is an Aramaic form, and that "the form possibly became familiar to St. Peter during his residence at Babylon, and suggests the probability that Aramaic traditions were still current respecting Balaam at the Christian era, and on the banks of the Euphrates" (additional note on Numbers 22:5). But the two oldest manuscripts read "Beer" here. Who loved the wages of unrighteousness (comp. verse 13, and also St. Peter's words in Acts 1:18). Balaam is not definitely accused of covetousness in the Old Testament narrative; but his conduct can be explained by no other motive.

2 Peter 2:16

Verse 16. - But was rebuked for his iniquity; literally, but had a rebuke for his own transgression. The word for "rebuke" (ἔλεγξιν) Occurs nowhere else in the New Testament. The guilt of offering the wages of unrighteousness rested with Balak; Balaam's own transgression lay in his readiness to accept them - in his willingness to break the law of God by cursing, for filthy lucre's sake, those whom God had not cursed. The dumb ass speaking with man's voice forbade the madness of the prophet. The word for "ass" is literally "beast of burden" (ὑποζύγιον, as in Matthew 21:5). "Dumb" is literally "without voice;" naturally without voice, it spake with the voice of man. The word ἐκώλυσεν, rendered "forbade," is rather "checked," or "stayed." The word for "madness" (παραφρονίαν) occurs nowhere else in the New Testament. The ass checked the prophet's folly by her shrinking from the angel, and by the miracle that followed; the angel, while permitting Balaam to expose himself to the danger into which he had fallen by tempting the Lord, forbade any deviation from the word to be put into his mouth by God. Balaam obeyed in the letter; but afterwards the madness which had been checked for the moment led him into deadly sin (Numbers 31:16). We observe that St. Peter assumes the truthfulness of the narrative in the Book of Numbers (see Mr. Clark's note in the 'Speaker's Commentary' on Numbers 22:28).

2 Peter 2:17

Verse 17. - These are wells without water. St. Peter has spoken of the vices of the false teachers; he goes on to describe the unprofitableness of their teaching. They are like wells without water; they deceive men with a promise which they do not fulfill. In Jude 1:12 there is a slight difference - "clouds without water" (comp. Jeremiah 2:13). Clouds that are carried with a tempest; better, mists driven by a tempest. The best manuscripts have ὁμίχλαι, mists, instead of νεφέλαι, clouds; they are driven along by the tempest; they give no water to the thirsty land, but only bring darkness and obscurity. The Greek word for "tempest" (λαῖλαψ) is used by St. Mark and St. Luke in their account of the tempest on the Sea of Galilee. To whom the mist of darkness is reserved for over; rather, as in the Revised Version, the blackness of darkness. The words are the same as those of Jude 1:13 (comp. verse 4 of this chapter; also 2 Peter 3:7; and 1 Peter 1:4, where the same verb is used of the inheritance reserved in heaven for the saints). The words "for ever" are omitted in the Vatican and Sinaitic Manuscripts; it is possible that they may have been inserted from the parallel passage in St. Jude; but they are well supported here.

2 Peter 2:18

Verse 18. - For when they speak great swelling words of vanity; literally, for speaking. "Great swelling words" is expressed by one word in the Greek, ὑπέρογκα, St. Jude has the same word in verse 16; it is used in the classical writers of great bulk of any kind, literal or figurative. The genitive is descriptive - the words are swelling, high-sounding; but they are only words, vain and meaningless; they have nothing but emptiness behind them. They allure through the lusts of the flesh, through much wantonness; rather, as in the Revised Version, they entice (as in verse 14) in the lusts of the flesh, by lasciviousness. The preposition "in" denotes the sphere in which these men live, their condition, habits of life. The dative ἀσελγείαις, literally "by lasciviousnesses," that is, by acts of lasciviousness, is the dative of the instrument; it states the means by which they entice men. Those that were clean escaped from them who live in error. The Authorized Version follows the T.R., τοὺς ὄντως ἀποφυγόντας; but most of the best manuscripts have τοὺς ὀλίγως ἀποφεύγοντας. This last reading gives a better sense, "Those who are just escaping." The adverb ὀλίγως may be understood of time, or, perhaps better, of measure - "escaping by a little, a little way." Those who were "clean escaped "would not be so easily enticed by the false teachers. These are only beginning to escape; they have heard the word with joy, but have no root in themselves; they put their hand to the plough, but they look back. They "that live in error" are the heathen; the unhappy men who are led astray by the false teachers are just escaping from the heathen and from their mode of life. It is possible to understand these last words as a coordinate clause, a further description of those who are just escaping. The false teachers entice "those who are just escaping, those who live in error." But the common rendering seems better. The verb translated "live" (ἀναστρεφομένους) is a favourite word with St. Peter (see 1 Peter 1:15, 18; 1 Peter 2:12; 1 Peter 3:1, 2, 16).

2 Peter 2:19

Verse 19. - While they promise them liberty; literally, promising. The words cohere closely with the preceding clause. Liberty was the subject of their great swelling words of vanity; they talked loudly, made a great boast, about liberty. Perhaps they were wresting to their own destruction (comp. 2 Peter 3:15, 16) the teaching of St. Paul concerning Christian liberty. St. Paul had spoken of the liberty of the glory of the children of God (Romans 8:21); he had again and again asserted the liberty of Christians in things indifferent (see 2 Corinthians 3:17; 1 Corinthians 8:9; 1 Corinthians 10:23, etc.). But he had insisted on the paramount duty of giving no offence (1 Corinthians 8:13, etc.), and had earnestly cautioned his converts to "use not liberty for an occasion to the flesh." There were false teachers who maintained that the true Gnostic was free from moral restraints, in fact, that liberty meant libertinism, liberty to sin (comp. 1 Peter 2:16). They themselves are the servants of corruption. The construction is still participial, "being" (ὑπάρχοντες) being from the beginning servants of corruption. Those who talked about liberty were themselves all the time the bondservants, the slaves, of corruption. The word rendered "corruption" (φθορά) includes the sense of" destruction," as in verse 12 and 2 Peter 1:4 (comp. Romans 8:21). For of whom a man is overcome, of the same is he brought in bondage. "Of whom," or "by whatever;" by Satan, the personal tempter, or by sin, the innate tendency; the Greek word will bear either meaning. Some good manuscripts add "also," which strengthens the assertion; "is he also brought in bondage." St. Peter's teaching corresponds exactly with that of St. Paul in Romans 6:16. There is a very close parallel to this clause in the 'Clementine Recognitions' (5:12; quoted by Dr. Salmon, in his 'Historical Introduction to the Books of the New Testament'): "unusquisque illius fit servus cui se ipse subjecerit."

2 Peter 2:20

Verse 20. - For if after they have escaped the pollutions of the world; literally, for if, having escaped (ἀποφυγόντες). Is St. Peter in this verse still speaking of the false teachers, or of those whom they had enticed (verse 18)? Bengel, Fronmuller, and others take the latter view, thinking that the ἀποφυγόντες ("those having escaped") of this verse must be the same with the ἀποφεύγοντας or ἀποφυγόντας ("those who are escaping," or "those having escaped") of verse 18. But it is far more natural to understand St, Peter as continuing his description of the false teachers. The conjunction "for" connects the clause closely with that immediately preceding, and suggests that St. Peter is explaining the term "bondservants or slaves" applied to the false teachers in verse 19; the repetition of the word "overcome" also seems to imply that the subjects of yore. 20 and 19 are the same. The word for" pollutions" (μιάσματα) occurs only here. In 'Hermas' (Vis., 4:3, 2) there occurs what may be a reminiscence of this verse: "Ye who have escaped this world." Through the knowledge of the Lord and Saviour Jesus Christ. Several of the most ancient manuscripts read, "our Lord and Saviour." The word rendered "knowledge" is ἐπίγνωσις, full knowledge (comp. 2 Peter 1:2, 3, 8; also Ephesians 4:13; Colossians 2:2; Colossians 3:10; 1 Timothy 2:4; Romans 1:28; Romans 3:20). The preposition is ἐν. The full, personal knowledge of the Saviour is the sphere in which the Christian lives; while he abides in that knowledge grace and peace are multiplied unto him, and he is enabled to escape the pollutions of the world. The apostle warns us here that some of those who once enjoyed the blessedness of that sacred knowledge have been entangled in sin and have fallen from grace. They are again entangled therein, and overcome. The first clause is participial; the connection seems to be, "If, having escaped... but being again entangled they are overcome." The word "entangled" (ἐμπλακέντες) suggests the figure of fishes entangled in the meshes of a net, and seems to point back to the δελεάζουσιν ("entice") of verses 18 and 14; they entice others, but they are entangled themselves (comp. 2 Timothy 2:4), and become captives and slaves to the pollutions of the world from which they had once escaped. The latter end is worse with them than the beginning; rather, as in the Revised Version, the last state is become worse with them than the first. This is a distinct quotation of our Lord's words in Matthew 12:45 and Luke 11:26. The evil spirit had been cast out from these men; for a time they had lived in the full knowledge of Christ; but now the evil spirit had returned, and had brought with him seven other spirits more wicked than himself. This spontaneous adoption of our Lord's words without marks of quotation is not like the work of a forger.

2 Peter 2:21

Verse 21. - For it had been better for them not to have known the way of righteousness; better, as in the Revised Version, for it were better. (For this use of the imperfect indicative, see Winer, 3:41, 2, a.) The verb ἐπεγνωκέκαι, "to have known," here, and the participle ἐπιγνοῦσιν, "after they have known," in the next clause, correspond with the noun ἐπίγνωσις of the preceding, and, like that, imply that these unhappy men once had the full knowledge of Christ. (For "the way, of righteousness," compare "the way of truth" in verse 2, and note there.) Than, after they have known it, to turn from the holy commandment delivered unto them. The manuscripts exhibit some slight variations here: the Sinaitic and Alexandrine give "to turn back." By "the holy commandment" St. Peter means the whole moral Law, which the Lord enforced and widened in his sermon on the mount; from this the false teachers turned away. For the word "delivered" (παραδοθείσης), comp. Jude 1:3. Like the corresponding word παράδοσις, tradition (2 Thessalonians 3:6), it implies the oral transmission of Christian teaching in the first ages (comp. also 1 Peter 1:18).

2 Peter 2:22

Verse 22. - But it is happened unto them according to the true proverb. The conjunction "but" is omitted in the best manuscripts. The literal translation is, "There hath happened unto them that of the true proverb (τὸ τῆς παροιμίας);" comp. Matthew 21:21, τὸ τῆς συκῆς. The dog is turned to his own vomit again. The construction is participial; literally, a dog having turned. See Wirier (3:45, 6, b), who says that in such proverbial expressions there is no reason for changing the participle into a finite verb: "They are spoken δεικτικῶς as it were, with reference to a case actually observed." St. Peter may be quoting Proverbs 26:11; but his words are very different from the Septuagint Version of that passage; perhaps it is more probable that the expression had become proverbial, and that the apostle is referring to a form of it in common use with his readers; like that which follows, which is not in the Book of Proverbs. And the sow that was washed to her wallowing in the mire; literally, the sow that had washed to her wallowing; or, according to some ancient manuscripts, "her wallowing-place." St. Peter compares the lives of the false teachers to the habits of those animals which were regarded as unclean, and were most despised by the Jews (compare our Lord's words in Matthew 7:6). The words ἐξέραμα, vomit; κυλισμός, wallowing; and βόρβορος, mire, are not found elsewhere in the New Testament.

2 Peter 2

1. But there were. As weak consciences are usually very grievously and dangerously shaken, when false teachers arise, who either corrupt or mutilate the doctrine of faith, it was necessary for the Apostle, while seeking to encourage the faithful to persevere, to remove out of the way an offense of this kind. He, moreover, comforted those to whom he was writing, and confirmed them by this argument, that God has always tried and proved his Church by such a temptation as this, in order that novelty might not disturb their hearts. “Not different,” he says, “will be the condition of the Church under the gospel, from what it was formerly under the law; false prophets disturbed the ancient Church; the same thing must also be expected by us.”

It was necessary expressly to shew this, because many imagined that the Church would enjoy tranquillity under the rein of Christ; for as the prophets had promised that at his coming there would be real peace, the highest degree of heavenly wisdom, and the full restoration of all things, they thought that the Church would be no more exposed to any contests. Let us then remember that the Spirit of God hath once for all declared, that the Church shall never be free from this intestine evil; and let this likeness be always borne in mind, that the trial of our faith is to be similar to that of the fathers, and for the same reason — that in this way it may be made evident, whether we really love God, as we find it written in Deu 13:3.

But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, that our faith ought by no means to be shaken on account of discords and sects, because the truth of God shall remain unshaken notwithstanding the violent agitations by which Satan strives often to upset all things.

Observe also, that no one time in particular is mentioned by Peter, when he says there shall be false teachers, but that all ages are included; for he makes here a comparison between Christians and the ancient people. We ought, then, to apply this truth to our own time, lest, when we see false teachers rising up to oppose the truth of God, this trial should break us down. But the Spirit reminds us, in order that we may take the more heed; and to the same purpose is the whole description which follows.

He does not, indeed, paint each sect in its own colors, but particularly refers to profane men who manifested contempt towards God. The advice, indeed, is general, that we ought to beware of false teachers; but, at the same time, he selected one kind of such from whom the greater danger arose. What is said here will hereafter become more evident from the words of Jude, [Jud 1:4,] who treats exactly of the same subject.

Who privily shall bring in. By these words he points out the craftiness of Satan, and of all the ungodly who militate under his banner, that they would creep in by oblique turnings, as through burrows under ground. (163) The more watchful, then, ought the godly to be, so that they may escape their hidden frauds: for however they may insinuate themselves, they cannot circumvent those who are carefully vigilant.

He calls them opinions of perdition, or destructive opinions, that every one, solicitous for his salvation, might dread such opinions as the most noxious pests. As to the wordopinions or heresies, it has not, without reason, been always deemed infamous and hateful by the children of God; for the bond of holy unity is the simple truth. As soon as we depart from that, nothing remains but dreadful discord.

Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people separated from all the pollutions of the world, and devoted to holiness and innocency. They, then, who throw off the bridle, and give themselves up to all kinds of licentiousness, are not unjustly said to deny Christ by whom they have been redeemed. Hence, that the doctrine of the gospel may remain whole and complete among us, let this be fixed in our minds, that we have been redeemed by Christ, that he may be the Lord of our life and of our death, and that our main object ought to be, to live to him and to die to him. He then says, that their swift destruction was at hand, lest others should be ensnared by them. (164)



(163) “Peter intimated that the heresies of which he speaks were to be introduced under the color of true doctrine, in the dark. as it were, and by little and little; so that the people would not discern their real nature.” — Macknight.

(164) The word here for “Lord” is δεσπότης, which is more expressive of power and authority than Κύριος, commonly rendered “Lord.” This seems to intimate the character of the men alluded to: they denied Christ as their sovereign, as they rendered no obedience to him, though they may have professed to believe in him as a Savior. — Ed



2. And many shall follow. It is, indeed, no slight offense to the weak, when they see that false doctrines are received by the common consent of the world, that a large number of men are led astray, so that few continue in true obedience to Christ. So, at this day, there is nothing that more violently disturbs pious minds than such a defection. For hardly one in ten of those who have once made a profession of Christ, retains the purity of faith to the end. Almost all turn aside into corruptions, and being deluded by the teachers of licentiousness, they become profane. Lest this should make our faith to falter, Peter comes to our help, and in due time foretells that this very thing would be, that is, that false teachers would draw many to perdition.

But there is a double reading even in the Greek copies; for some read, “lasciviousness,” and others, “perdition.” I have, however, followed what has been mostly approved. (165)

By reason of whom the way of truth. This I consider to have been said for this reason, because as religion is adorned when men are taught to fear God, to maintain uprightness of life, a chaste and virtuous conduct, or when at least the mouth of the wicked is closed, that they do not speak evil of the gospel; so when the reins are let loose, and every kind of licentiousness is practiced, the name and the doctrine of Christ are exposed to the reproaches of the ungodly. Others give a different explanation — that these false teachers, like filthy dogs, barked at sound doctrine. But the words of Peter appear to me on the contrary to intimate, that these would give occasion to enemies insolently to assail the truth of God. Though then they would not themselves assail the Christian faith with calumnies, yet they would arm others with the means of reproaching it.



(165) Few copies have “perdition,” or perditions, for the word is in the plural number; and very many have “lasciviousness,” and also the Vulg. and Syr. versions. Having before mentioned their destructive opinions or heresies, which involved the denial of the Lord who bought them, he now refers to the immorality which accompanied their false doctrines; and that immorality is here referred to is evident from this, that the way of truth would be evil spoken of or calumniated. — Ed.



3. With feigned words. Peter endeavors by all means to render the faithful displeased with ungodly teachers, that they might resist them more resolutely and more constantly. It is especially an odious thing that we should be exposed to sale like vile slaves. But he testifies that this is done, when any one seduces us from the redemption of Christ. He calls those feigned words which are artfully formed for the purpose of deceiving. (166) Unless then one is so mad as to sell the salvation of his soul to false teachers, let him close up every avenue that may lead to their wicked inventions. For the same purpose as before he repeats again, that their destruction delayed not, that is, that he might frighten the good from their society. For since they were given up to a sudden destruction, every one who connected himself with them, must have perished with them.

(166) Either “feigned” or “invented” may be meant by πλαστοῖς : if “feigned,” then they were words used not conveying their real sentiments, but adopted for the purpose of alluring others, as is the case with those who pretend great zeal for truth and great love for souls, when their object is to gain adherents for filthy lucre’s sake. But if “invented” be adopted, then λόγοι must mean narratives or fables, — “invented (or fictitious) fables,” or tales. And this is the rendering of Macknight. And he says, that the Apostle had probably in view the fables concerning the visions of angels and the miracles performed at the sepulchres of departed saints, which the false teachers in the early ages, and the monks in latter times, fabricated, to draw money from the people. Similar are the devices of superstitious men, greedy of gain, in every age. — Ed.



4. For if. We have stated how much it behoves us to know that the ungodly, who by their mischievous opinions corrupt the Church, cannot escape God’s vengeance; and this he proves especially by three remarkable examples of God's judgment, — that he spared not even angels, that he once destroyed the whole world by a deluge, that he reduced Sodom to ashes, and other neighboring cities. But Peter thought it sufficient to take as granted what ought to be never doubted by us, that is, that God is the judge of the whole world. It hence follows that the punishment he formerly inflicted on the ungodly and wicked, he will now also inflict on the like characters. For he can never be unlike himself, nor does he shew respect of persons, so as to forgive the same wickedness in one which he has punished in another; but he hates injustice and wrong equally, whenever it is found. (167)

For we must always bear in mind that there is a difference between God and men; for men indeed judge unequally, but God keeps the same course in judging. For that he forgives sins, this is done because he blots them out through repentance and faith. He therefore does not otherwise reconcile himself to us than by justifying us; for until sin is taken away, there is always an occasion of discord between us and Him.

As to the angels. The argument is from the greater to the less; for they were far more excellent than we are, and yet their dignity did not preserve them from the hand of God; much less then can mortal men escape, when they follow them in their impiety. But as Peter mentions here but briefly the fall of angels, and as he has not named the time and the manner and other circumstances, it behoves us soberly to speak on the subject. Most men are curious and make no end of inquiries on these things; but since God in Scripture has only sparingly touched on them, and as it were by the way, he thus reminds us that we ought to be satisfied with this small knowledge. And indeed they who curiously inquire, do not regard edification, but seek to feed their souls with vain speculations. What is useful to us, God has made known, that is, that the devils were at first created, that they might serve and obey God, but that through their own fault they apostatized, because they would not submit to the authority of God; and that thus the wickedness found in them was accidental, and not from nature, so that it could not be ascribed to God.

All this Peter declares very clearly, when he says that angels fell, though superior to men; and Jude is still more express when he writes, that they kept not their first estate, or their pre-eminence. [Jud 1:6.] Let those who are not satisfied with these testimonies have recourse to the Sorbonian theology, which will teach them respecting angels to satiety, so as to precipitate them to hell together with the devils.

Chains of darkness. This metaphor intimates that they are held bound in darkness until the last day. And the comparison is taken from malefactors, who, after having been condemned, suffer half of their punishment by the severity of the prison, until they are drawn forth to their final doom. We may hence learn, not only what punishment the wicked suffer after death, but also what is the condition of the children of God: for they calmly acquiesce in the hope of sure and perfect blessedness, though they do not as yet enjoy it; as the former suffer dreadful agonies on account of the vengeance prepared for them.



(167) The “if” at the beginning of the verse requires a corresponding clause. Some, as Piscator and Macknight, supply at the end of 2. e 2:7, “he will not spare thee,” or, “will he spare thee?” But there is no need of this, the corresponding clause is in 2. e 2:9; and this is our version. The deliverance of the just is there first mentioned, as that of Lot was the subject of the previous verse, and then the reservation of the unjust for judgment, examples of which he had before given. This sort of arrangement is common in Scripture. — Ed.



5. The old world. The import of what he says is, that God, after having drowned the human race, formed again as it were a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that eight only were saved, he intimates that a multitude would not be a shield against God to protect the wicked; but that as many as sin shall be punished, be they few or many in number.

But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, inasmuch as Scripture commends God's righteousness, because he defends his own and restores them, when dead, to life. But I rather think that he is called the preacher of righteousness, because he labored to restore a degenerated world to a sound mind, and this not only by his teaching and godly exhortations, but also by his anxious toil in building the ark for the term of a hundred and twenty years. Now, the design of the Apostle is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints. (168)



(168) There is a difference of opinion as to the word “eighth:” some think that the sense is, that Noah was the eighth person who was saved at the deluge, being one of the eight who were preserved. Others render the words, “Noah, the eighth preacher of righteousness,” calculating from Enos, in whose time as it is said, “men began to call upon the name of the Lord.” (Gen 4:26.) Lightfoot and some others, have held the latter opinion, though the former has been more generally approved. — Ed.



6. The cities of Sodom. This was so memorable an example of Divine vengeance, that when the Scripture speaks of the universal destruction of the ungodly, it alludes commonly to this as the type. Hence Peter says, that these cities were made an example. This may, indeed, be truly said of others; but Peter points out something singular, because it was the chief and a lively image; yea, rather, because the Lord designed that his wrath against the ungodly should be made known to all ages; as when he redeemed his people from Egypt, he has set forth to us by that one favor the perpetual safety of his Church. Jude has also expressed the same thing, calling it the punishment of eternal fire. [Jud 1:7.]



8. In seeing and hearing. The common explanation is, that Lot was just in his eyes and ears, because all his senses abhorred the crimes of Sodom. However, another view may be taken of his seeing and hearing, so as to make this the meaning, that when the just man lived among the Sodomites, he tormented his soul by seeing and hearing; for we know that he was constrained to see and hear many things which greatly vexed his mind. The purport of what is said then is, that though the holy man was surrounded with every kind of monstrous wickedness, he yet never turned aside from his upright course.

But Peter expresses more than before, that is, that just Lot underwent voluntary sorrows; as it is right that all the godly should feel no small grief when they see the world rushing into every kind of evil, so the more necessary it is that they should groan for their own sins. And Peter expressly mentioned this, lest when impiety everywhere prevails, we should be captivated and inebriated by the allurements of vices, and perish together with others, but that we might prefer this grief, blessed by the Lord, to all the pleasures of the world.



9. The Lord knoweth. What first offends the weak is, that when the faithful anxiously seek aid, they are not immediately helped by God; but on the contrary he suffers them sometimes as it were to pine away through daily weariness and languor; and secondly, when the wicked grow wanton with impunity and God in the meantime is silent, as though he connived at their evil deeds. This double offense Peter now removes; for he testifies that the Lord knows when it is expedient to deliver the godly from temptation. By these words he reminds us that this office ought to be left to him, and that therefore we ought to endure temptations, and not to faint, when at any time he defers his vengeance against the ungodly.

This consolation is very necessary for us, for this thought is apt to creep in, “If the Lord would have his own to be safe, why does he not gather them all into some corner of the earth, that they may mutually stimulate one another to holiness? why does he mingle them with the wicked by whom they may be defiled?” But when God claims to himself the office of helping, and protecting his own, that they may not fail in the contest, we gather courage to fight more strenuously. The meaning of the first clause is, that this law is prescribed by the Lord to all the godly, that they are to be proved by various temptations, but that they are to entertain good hope of success, because they are never to be deprived of his aid and help.

And to reserve the unjust. By this clause he shews that God so regulates his judgments as to bear with the wicked for a time, but not to leave them unpunished. Thus he corrects too much haste, by which we are wont to be carried headlong, especially when the atrocity of wickedness grievously wounds us, for we then wish God to fulminate without delay; when he does not do so, he seems no longer to be the judge of the world. Lest, then, this temporary impunity of wickedness should disturb us, Peter reminds us that a day of judgment has been appointed by the Lord; and that, therefore, the wicked shall by no means escape punishment, though it be not immediately inflicted.

There is an emphasis in the word reserve, as though he had said, that they shall not escape the hand of God, but be held bound as it were by hidden chains, that they may at a certain time be drawn forth to judgment. The participle κολαζομένους, though in the present tense, is yet to be thus explained, that they are reserved or kept to be punished, or, that they may be punished. For he bids us to rely on the expectation of the last judgment, so that in hope and patience we may fight till the end of life.



10. But chiefly them. He comes here to particulars, accommodating a general doctrine to his own purpose; for he had to do with men of desperate wickedness. He then shews that dreadful vengeance necessarily awaited them. For since God will punish all the wicked, how can they escape who abandon themselves like brute beasts to every kind of iniquity? To walk after the flesh, is to be given up to the flesh, like brute animals, who are not led by reason and judgment, but have the natural desire of their flesh as their chief guide. By the lust of uncleanness understand filthy and unbridled gratifications, when men, having cast away every virtuous feeling, and shaken off shame, are carried away into every uncleanness.

This is the first mark by which he brands them, that they are impure men, given up to wickedness. Other marks follow, that they despised government, and feared not to calumniate and reproach men whom God had favored with honorable stations in life. But these words refer to the same thing; for after having said that they held government in contempt, he immediately points out the fountain of this evil, that they were presumptuous, or audacious, and self-willed, or refractory; (169) and lastly, that he might more fully exhibit their pride, he says that they did not fear nor tremble when they treated dignities with contempt. For it is a monstrous arrogance to regard as nothing the glory which shines forth in dignities appointed by God.

But there is no doubt but that in these words he refers to the imperial and magisterial power; for though there is no lawful station in life which is not worthy of respect, yet we know that the magisterial office excels every other, because in governing mankind God himself is represented. Then truly glorious is that power in which God himself appears.

We now perceive what the Apostle meant in this second clause, even that they of whom he speaks were frantic men, lovers of tumults and confusion; for no one can introduce anarchy (ἀναρχίαν) into the world without introducing disorder (ἀταξίαν.) Now, these with bold effrontery vomited forth reproaches against magistrates, that they might take away every respect for public rights; and this was openly to fight against God by their blasphemies. There are also many turbulent men of this sort at the present day, who proudly declare that the power of the sword is heathen and unlawful, and furiously attempt to subvert all government. Such furies Satan excites, in order to disturb and prevent the progress of the gospel. But the Lord hath dealt favorably with us; for he hath not only warned us to beware of this deadly poison, but hath also by this ancient example fortified us against this scandal. Hence the Papists act very dishonestly, when they accuse us, and say that seditious men are made so by our doctrine. The same thing might indeed have been alleged against the apostles formerly; and yet they were as far as possible from encouraging any such wickedness.



(169) Rather, “self-pleasing,” αὐθάδεις, whose ruling principle was to please and gratify themselves, without regarding God's will or the good of others whose god was self. In a second sense, the word designates those who are haughty, arrogant, supercilious, refractory; and such is commonly the character of selfish men. — Ed.



11. Whereas angels. He hence shews their rash arrogance, because they dared to assume more liberty than even angels. But it seems strange that he says that angels do not bring a railing accusation against magistrates; for why should they be adverse to that sacred order, the author of which they know to be God? Why should they oppose rulers whom they know to be exercising the same ministry with themselves? This reasoning has made some to think that the devils are meant; but they do not thus by any means escape the difficulty. For how could Satan be so moderate as to spare men, since he is the author of every blasphemy against God? And further, their opinion is refuted by what Jude says. [Jud 1:9.]

But when we consider the circumstances of the time, what is said applies very suitably to holy angels. For all the magistrates were then ungodly, and bloody enemies to the gospel. They must, therefore, have been hateful to angels, the guardians of the Church. He, however, says, that men deserving hatred and execration, were not condemned by them in order that they might shew respect to a power divinely appointed. While such moderation, he says, is shewn by angels, these men fearlessly give vent to impious and unbridled blasphemies.



12. But these. He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many.

He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning. (170)

What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive.



(170) The words may be thus rendered, —

“But these, as natural unreasoning animals, born for capture and destruction, speaking evil of things which they understand not, shall utterly perish through their own corruption.”

They are compared to animals which are by nature without reason, and such as live on prey, wild and rapacious, which seem to have been made to be taken and destroyed; and they are often taken and destroyed while committing plunder. So these men, their wickedness would be the means of ensnaring and destroying them. — Ed.



13. Count it pleasure (171) As though he had said, “They place their happiness in their present enjoyments.” We know that men excel brute animals in this, that they extend their thoughts much farther. It is, then, a base thing in man to be occupied only with present things. Here he reminds us that our minds ought to be freed from the gratifications of the flesh, except we wish to be reduced to the state of beasts.

The meaning of what follows is this, “These are filthy spots to you and your assembly; for while they feast with you, they at the same time luxuriate in their errors, and shew by their eyes and gestures their lascivious lusts and detestable incontinency.” Erasmus has rendered the words thus, “Feasting in their errors, they deride you.” But this is too forced. It may not unaptly be thus explained, “Feasting with you, they insolently deride you by their errors.” I, however, have given the version which seems the most probable, “luxuriating in their errors, feasting with you.” He calls the libidinous such as had eyes full of adultery, and who were incessantly led to sin without restraint, as it appears from what is afterwards said.



(171) It is better to connect the first words of this verse, “receiving the reward of unrigrhteousness,” with the foregoing, and to begin another period with this clause, and to render this verse and the following thus, —

“Counting (or, deeming) riot in the day-time a pleasure, they are spots and stains, rioting in their own delusions, feasting together with (14) you; having eyes full of adultery and which cease not from sin, ensnaring unstable souls, having a heart inured to covetous desires, being children of the curse.”

The various things said of them are intended to shew that they were “spots and stains,” disgraceful and defiling: they rioted in carnal pleasure, and rioted in delusion, and associated with the faithful, feasting with them; they were libidinous, and led unstable souls to follow their ways; they were covetous, and shewed that they were heirs to the curse of God. — Ed.



14. Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly.

An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse.



As he has hitherto referred to the injury they did by the example of a perverse and corrupt life, so he again repeats, that they spread by their teaching the deadly poison of impiety, in order that they might destroy the simple. He compares them to Balaam, the son of Bozor, who employed a venal tongue to curse God’s people. And to shew that they were not worthy of a long refutation, he says that Balaam was reproved by an ass, and that thus his madness was condemned. But by this means also he restrains the faithful from associating with them. For it was a dreadful judgment of God, that the angel made himself known to the ass before he did to the prophet, so that the ass, perceiving God displeased, dared not to advance farther, but went back, when the prophet, under the blind impulse of his own avarice, pushed forward against the evident prohibition of the Lord. For what was afterwards answered to him, that he was to proceed, was an evidence of God's indignation rather than a permission. In short, as the greatest indignity to him, the mouth of the ass was opened, that he who had been unwilling to submit to God's authority might have that as his teacher. And by this miracle the Lord designed to shew how monstrous a thing it was to change the truth to a lie.



It may be here asked, by what right Balaam had the name of a prophet, when it appears that he was addicted to many wicked superstitions. To this I reply, that the gift of prophecy was so special, that though he did not worship the true God, and had not true religion, he might yet have been endued with it. Besides, God has sometimes caused prophecy to exist in the midst of idolatry, in order that men might have less excuse.

Now, if any one considers the chief things which Peter says, he will see that his warning is equally suitable to the present age; for it is an evil which prevails everywhere, that men use scurrilous raillery for the purpose of deriding God and the Savior; nay, they ridicule all religion under the cloak of wit; and when addicted, like beasts, to their own lusts, they will mingle with the faithful; they prattle something about the gospel, and yet they prostitute their tongue to the service of the devil, that they may bring the whole world, as far as they can, to eternal perdition. They are in this respect worse than Balaam himself, because they gratuitously pour forth their maledictions, when he, induced by reward, attempted to curse.



17. These are wells, or fountains, without water. He shews by these two metaphors, that they had nothing within, though they made a great display. A fountain, by its appearance, draws men to itself, because it promises them water to drink, and for other purposes; as soon as clouds appear, they give hope of immediate rain to irrigate the earth. He then says that they were like fountains, because they excelled in boasting, and displayed some acuteness in their thoughts and elegance in their words; but that yet they were dry and barren within: hence the appearance of a fountain was fallacious.

He says that they wereclouds carried by the wind, either without rain, or which burst forth into a calamitous storm. He thereby denotes that they brought nothing useful, and that often they were very hurtful. He afterwards denounces on them the dreadful judgment of God, that fear might restrain the faithful. By naming the mist or the blackness of darkness, he alludes to the clouds which obscure the air; as though he had said, that for the momentary darkness which they now spread, there is prepared for them a much thicker darkness which is to continue for ever.



18. For when they speak great swelling words of vanity. (172) He means that they dazzled the eyes of the simple by high-flown stuff of words, that they might not perceive their deceit, for it was not easy to captivate their minds with such dotages, except they were first besotted by some artifice. He then says that they used an inflated kind of words and speech, that they might fill the unwary with admiration. And then this grandiloquence, which the ample lungs of the soul send forth, (as Persius says, (173)) was very suitable to cover their shifts and trumperies. There was formerly a craft of this kind in Valentinus, and in those like him, as we learn from the books of Irenaeus. They made words unheard of before, by the empty sound of which, the unlearned being smitten, they were ensnared by their reveries.

There are fanatics of a similar kind at this day, who call themselves by the plausible title of Libertines or free-men. For they talk most confidently of the Spirit and of spiritual things, as though they roared out from above the clouds, and fascinate many by their tricks and wiles, so that you may say that the Apostle has correctly prophesied of them. For they treat all things jocosely and scoffingly; and though they are great simpletons, yet as they indulge in all vices, they find favor with their own people by a sort of drollery. The state of the case is this, that when the difference between good and evil is removed, everything becomes lawful; and men, loosed from all subjection to laws, obey their own lusts. This Epistle, therefore, is not a little suitable to our age.

They allure, or bait, through the lusts of the flesh. He strikingly compares to hooks the allurements of the ungodly, when they make anything they please lawful; for as the lusts of men are headstrong and craving, as soon as liberty is offered, they lay hold on it with great avidity; but soon afterwards the strangling hook within is perceived. But we must consider the whole sentence of the Apostle.

He says that they who had really escaped from the society of those in error were again deceived by a new kind of error, even when the reins were let loose to them for the indulgence of every sort of intemperance. He hereby reminds us how dangerous are the wiles of these men. For it was already a dreadful thing that blindness and thick darkness possessed almost all mankind. It was, therefore, in a manner a double prodigy, that men, freed from the common errors of the world, should, after having received the light of God, be brought back to a beastly indifference. Let us be reminded of what we ought especially to beware of, after having been once enlightened, that is, lest Satan entice us under the pretense of liberty, so as to give ourselves up to lasciviousness to gratify the lusts of the flesh. But they are safe from this danger who seriously attend to the study of holiness.



(172) The words are, —

“For uttering bombasts of vanity, they allure,” etc.

The word ὒπέρογκα, being a neuter plural, may be rendered as a noun; literally, “overswellings of vanity;” but when applied to words, it means what is pompous, inflated, bombastic; but these bombasts were those of vanity, being empty, useless, unprofitable; or as some render the words, they were the bombasts of falsehood, according to the meaning of the word as used often in the Sept. ; they spoke false things in a bombastic and inflated strain. — Ed.

(173) Sat. 1:14.



19. While they promise them liberty. He shews their inconsistency, that they falsely promised liberty, while they themselves served sin, and were in the worst bondage; for no one can give what he has not. This reason, however, does not seem to be sufficiently valid, because it sometimes happens that wicked men, and wholly unacquainted with Christ, preach usefully concerning the benefits and blessings of Christ. But we must observe, that what is condemned here is vicious doctrine, connected with impurity of life; for the Apostle's design was to obviate the deceptive allurements by which they ensnared the foolish. The name of liberty is sweet, and they abused it for this end, that the hearer, being loosed from the fear of the divine law, might abandon himself unto unbridled licentiousness. But the liberty which Christ has procured for us, and which he offers daily by the gospel, is altogether different, for he has exempted us from the yoke of the law as far as it subjects us to a curse, that he might also deliver us from the dominion of sin, as far as it subjects us to its own lusts. Hence, where lusts reign, and therefore where the flesh rules, there the liberty of Christ has no place whatever. The Apostle then declares this to all the godly, that they might not desire any other liberty but that which leads those, who are set free from sin, to a willing obedience to righteousness.

We hence learn that there have ever been depraved men who made a false pretense to liberty, and that this has been an old cunning trick of Satan. We need not wonder that at this day the same filth is stirred up by fanatical men.

The Papists turn and twist this passage against us, but they thereby betray their ridiculous impudence. For in the first place, men of the filthiest life, in public-houses and brothels, belch out this charge, that we are the servants of corruption, in the life of whom they cannot point out anything reproachful. In the second place, since we teach nothing respecting Christian liberty but what is derived from Christ and his Apostles, and at the same time require the mortification of the flesh, and the proper exercises for subduing it, much more strictly than they do who slander us, they vomit forth their curses, not so much against us as against the Son of God, whom we have as our certain teacher and authority.

For of whom a man is overcome. This sentence is derived from military law; but yet it is a common saying among heathen writers, that there is no harder or a more miserable bondage than when lusts rule and reign. What then ought to be done by us, on whom the Son of God has bestowed his Spirit, not only that we may be freed from the dominion of sin, but that we may also become the conquerors of the flesh and the world?



20. For if after. He again shews how pernicious was the sect which led men consecrated to God back again to their old filth and the corruptions of the world. And he exhibits the heinousness of the evil by a comparison; for it was no common sin to depart from the holy doctrine of God. It would have been better for them, he says, not to have known the way of righteousness; for though there is no excuse for ignorance, yet the servant who knowingly and wilfully despises the commands of his lord, deserves a twofold punishment. There was besides ingratitude, because they wilfully extinguished the light of God, rejected the favor conferred on them, and having shaken off the yoke, became perversely wanton against God; yea, as far as they could, they profaned and abrogated the inviolable covenant of God, which had been ratified by the blood of Christ. The more earnest then ought we to be, to advance humbly and carefully in the course of our calling. We must now consider each sentence.

By naming the pollutions of the world, he shews that we roll in filth and are wholly polluted, until we renounce the world. By the knowledge of Christ he no doubt understands the gospel. He testifies that the design of it is, to deliver us from the defilements of the world, and to lead us far away from them. For the same reason he afterwards calls it the way of righteousness. He then alone makes a right progress in the gospel who faithfully learns Christ; and he truly knows Christ, who has been taught by him to put off the old man and to put on the new man, as Paul reminds us in Eph 4:22 (174)



(174) The end of this verse is not explained, but the words of the version, facta sunt illis postrema pejora prioribus , seem to mean, that their last pollutions would become worse to them than their former pollutions; and this is the rendering of Macknight. The sentence is commonly taken in the same sense as in Mat 12:45, but the words are somewhat different. — Ed.



21. By saying that having forsaken the commandment delivered unto them, they returned to their own pollutions, he intimates first, how inexcusable they were; and secondly, he reminds us that the doctrine of a holy and virtuous life, though common to all and indiscriminately belonging to all, is yet peculiarly taught to those whom God favors with the light of his gospel. But he declares that they who make themselves slaves again to the pollutions of the world fall away from the gospel. The faithful also do indeed sin; but as they allow not dominion to sin, they do not fall away from the grace of God, nor do they renounce the profession of sound doctrine which they have once embraced. For they are not to be deemed conquered, while they strenuously resist the flesh and its lusts.



22. But it has happened unto them. As the example disturbs many, when men who had submitted to the obedience of Christ, rush headlong into vices without fear or shame, the Apostle, in order to remove the offense, says that this happens through their own fault, and that because they are pigs and dogs. It hence follows that no part of the sin can be ascribed to the gospel.

For this purpose he quotes two ancient proverbs, the first of which is found as the saying of Solomon in Pro 26:11. But what Peter meant is briefly this, that the gospel is a medicine which purges us by wholesome vomiting, but that there are many dogs who swallow again what they have vomited to their own ruin; and that the gospel is also a laver which cleanses all our uncleanness, but that there are many swine who, immediately after washing, roll themselves again in the mud. At the same time the godly are reminded to take heed to themselves, except they wish to be deemed dogs or swine.