CHAPTER 2
. FALSE TEACHERS
TO ARISE: THEM
BAD PRACTICES
AND SURE
DESTRUCTION, FROM WHICH
THE GODLY SHALL
BE DELIVERED,
AS LOT WAS.
1. But—in contrast to the
prophets "moved by the Holy Ghost" ().
also—as well as the
true prophets (). Paul had already testified the entrance of false
prophets into the same churches.
among the people—Israel:
he is writing to believing Israelites primarily (see on ). Such a "false prophet" was Balaam ().
there shall be—Already
symptoms of the evil were appearing (2 Peter 2:9-22;
Judges 1:4-13).
false teachers—teachers
of falsehood. In contrast to the true teachers, whom he exhorts his
readers to give heed to (2 Peter 3:2).
who—such as
(literally, "the which") shall.
privily—not at first
openly and directly, but by the way, bringing in error by
the side of the true doctrine (so the Greek): Rome
objects, Protestants cannot point out the exact date of the
beginnings of the false doctrines superadded to the original truth;
we answer, Peter foretells us it would be so, that the first
introduction of them would be stealthy and unobserved (2 Peter 3:2).
damnable—literally, "of
destruction"; entailing destruction (2 Peter 3:2) on all who follow them.
heresies—self-chosen
doctrines, not emanating from God (compare "will-worship,"
Colossians 2:23).
even—going even
to such a length as to deny both in teaching and practice.
Peter knew, by bitter repentance, what a fearful thing it is
to deny the Lord (Luke 22:61;
Luke 22:62).
denying—Him whom, above
all others, they ought to confess.
Lord—"Master and
Owner" (Greek), compare Luke 22:62, Greek. Whom the true doctrine teaches to be their OWNER
by right of purchase. Literally, "denying Him who bought
them (that He should be thereby), their Master."
bought them—Even the
ungodly were bought by His "precious blood." It shall be
their bitterest self-reproach in hell, that, as far as Christ's
redemption was concerned, they might have been saved. The denial of
His propitiatory sacrifice is included in the meaning (compare
1 John 4:3).
bring upon themselves—compare
"God bringing in the flood upon the world,"
2 Peter 2:5. Man brings upon himself
the vengeance which God brings upon him.
swift—swiftly
descending: as the Lord's coming shall be swift and sudden. As the
ground swallowed up Korah and Dathan, and "they went down quick
into the pit." Compare Judges 1:11,
which is akin to this passage.
2. follow—out: so the Greek.
pernicious ways—The
oldest manuscripts and Vulgate read, "licentiousness"
(Judges 1:4). False doctrine and
immoral practice generally go together (2 Peter 2:18;
2 Peter 2:19).
by reason of whom—"on
account of whom," namely, the followers of the false teachers.
the way of truth shall be
evil spoken of—"blasphemed" by those without, who
shall lay on Christianity itself the blame of its professors' evil
practice. Contrast 1 Peter 2:12.
3. through, c.—Greek,
"IN covetousness"
as their element (2 Peter 2:14,
end). Contrast 2 Corinthians 11:20 2 Corinthians 12:17.
of a long time—in God's
eternal purpose. "Before of old ordained to condemnation"
(Judges 1:4).
lingereth not—though
sinners think it lingers; "is not idle."
damnation—Greek,
"destruction" (see on Judges 1:4). Personified.
slumbereth not—though
sinners slumber.
4. if—The apodosis or
consequent member of the sentence is not expressed, but is virtually
contained in 2 Peter 2:9. If God in
past time has punished the ungodly and saved His people, He will be
sure to do so also in our days (compare end of 2 Peter 2:9).
angels—the highest of
intelligent creatures (compare with this verse, 2 Peter 2:9), yet not spared when they sinned.
hell—Greek,
"Tartarus": nowhere else in New Testament or the
Septuagint: equivalent to the usual Greek, "Gehenna."
Not inconsistent with 1 Peter 5:8;
for though their final doom is hell, yet for a time they are
permitted to roam beyond it in "the darkness of this world."
Slaves of Tartarus (called "the abyss," or "deep,"
Luke 8:31; "the bottomless
pit," Revelation 9:11) may also
come upon earth. Step by step they are given to Tartarus, until at
last they shall be wholly bound to it.
delivered—as the judge
delivers the condemned prisoner to the officers (Revelation 9:11).
into chains— (Revelation 9:11). The oldest manuscripts read, "dens," as ALFORD
translates: the Greek, however, may, in Hellenistic Greek,
mean "chains," as Jude expresses it. They are "reserved"
unto hell's "mist of darkness" as their final "judgment"
or doom, and meanwhile their exclusion from the light of heaven is
begun. So the ungodly were considered as virtually "in prison,"
though at large on the earth, from the moment that God's sentence
went forth, though not executed till one hundred twenty years after.
5. eighth—that is, Noah, and
seven others. Contrasted with the densely peopled "world of the
ungodly."
preacher—not only
"righteous" himself (compare ), but also "a preacher of righteousness": adduced
by Peter against the licentiousness of the false teachers () who have no prospect before them but destruction, even as it
overtook the ungodly world in Noah's days.
6. with, &c.—"TO
overthrow" [ALFORD].
ensample—"of (the
fate that should befall) those who in after-time should live
ungodly." Compare Judges 1:7,
"set forth for an example."
7. just—righteous.
filthy
conversation—literally, "behavior in licentiousness"
(Genesis 19:5).
the wicked—Greek,
"lawless": who set at defiance the laws of nature,
as well as man and God. The Lord reminds us of Lot's faithfulness,
but not of his sin in the cave: so in Rahab's case.
8. vexed—Greek,
"tormented."
9. knoweth how—He is at no
loss for means, even when men see no escape.
out of—not actually
from.
temptations—trials.
to be punished—Greek,
"being punished": as the fallen angels (), actually under sentence, and awaiting its final execution.
Sin is already its own penalty; hell will be its full development.
10. chiefly—They especially
will be punished (Judges 1:8).
after—following after.
lust of
uncleanness—defilement: "hankering after polluting
and unlawful use of the flesh" [ALFORD].
government—Greek,
"lordship," "dominion" (Judges 1:8).
Presumptuous—Greek,
"Darers." Self-will begets presumption.
Presumptuously daring.
are not afraid—though
they are so insignificant in might; Greek, "tremble not"
(Judges 1:8, end).
speak evil of—Greek,
"blaspheme."
dignities—Greek,
"glories."
11. which are—though they are.
greater—than these
blasphemers. Jude instances Michael ().
railing accusation—Greek,
"blaspheming judgment" ().
against them—against
"dignities," as for instance, the fallen angels: once
exalted, and still retaining traces of their former power and glory.
before the Lord—In the
presence of the Lord, the Judge, in reverence, they abstain
from judgment [BENGEL].
Judgment belongs to God, not the angels. How great is the dignity of
the saints who, as Christ's assessors, shall hereafter judge angels!
Meanwhile, railing judgments, though spoken with truth,
against dignities, as being uttered irreverently, are of the
nature of "blasphemies" (Greek, 1 Corinthians 4:4;
1 Corinthians 4:5). If superior angels dare
not, as being in the presence of God, the Judge, speak evil even of
the bad angels, how awful the presumption of those who speak evil
blasphemously of good "dignities." 2 Samuel 16:7;
2 Samuel 16:8, Shimei; Numbers 16:2;
Numbers 16:3, Korah, c., referred to
also in Judges 1:11 Numbers 12:8,
"Were ye (Aaron and Miriam) not afraid to speak evil of
My servant Moses?" The angels who sinned still retain the
indelible impress of majesty. Satan is still "a strong man":
"prince of this world"; and under him are "principalities,
powers, rulers of the darkness of this world." We are to avoid
irreverence in regard to them, not on their account, but on account
of God. A warning to those who use Satan's name irreverently and in
blasphemy. "When the ungodly curseth Satan, he curseth his own
soul."
12. ().
But—In contrast to the
"angels," 2 Peter 2:11.
brute—Greek,
"irrational." In contrast to angels that "excel
in strength."
beasts—Greek,
"animals" (compare 2 Peter 2:11).
natural—transposed in
the oldest manuscripts, "born natural," that is, born
naturally so: being in their very nature (that is, naturally)
as such (irrational animals), born to be taken and destroyed (Greek,
"unto capture and destruction," or corruption, see
on 2 Peter 2:11; compare end of this
verse, "shall perish," literally, "shall be
corrupted," in their own corruption. 2 Peter 2:11, naturally . . . corrupt themselves," and so
destroy themselves; for one and the same Greek word
expresses corruption, the seed, and destruction, the
developed fruit).
speak evil of—Greek,
"in the case of things which they understand not."
Compare the same presumption, the parent of subsequent Gnostic error,
producing an opposite, though kindred, error, the worshipping of good
angels": Colossians 2:18,
"intruding into those things which he hath not seen."
13. receive—"shall carry
off as their due."
reward of—that is, for
their "unrighteousness" [ALFORD].
Perhaps it is implied, unrighteousness shall be its own reward
or punishment. "Wages of unrighteousness" () has a different sense, namely, the earthly gain to be
gotten by "unrighteousness."
in the daytime—Translate
as Greek, "counting the luxury which is in the daytime
(not restricted to night, as ordinary revelling. Or as Vulgate
and CALVIN, "the
luxury which is but for a day": so , "the pleasures of sin for a season"; and
Hebrews 12:16, Esau) to be
pleasure," that is, to be their chief good and highest
enjoyment.
Spots—in themselves.
blemishes—disgraces:
bringing blame (so the Greek) on the Church and on
Christianity itself.
sporting themselves—Greek,
"luxuriating."
with—Greek,
"in."
deceivings—or else
passively, "deceits": luxuries gotten by deceit.
Compare Matthew 13:22,
"Deceitfulness of riches"; Matthew 13:22, "Deceitful lusts." While deceiving others, they
are deceived themselves. Compare with English Version, Matthew 13:22, "Whose glory is in their shame." "Their own"
stands in opposition to "you": "While partaking of the
love-feast (compare Judges 1:12)
with you," they are at the same time "luxuriating in
their own deceivings," or "deceits" (to which
latter clause answers Judges 1:12,
end: Peter presents the positive side, "they luxuriate in
their own deceivings"; Jude, the negative, "feeding
themselves without fear"). But several of the oldest
manuscripts, Vulgate, Syriac, and Sahidic Versions read
(as Jude), "In their own love-feasts": "their own"
will then imply that they pervert the love-feasts so as to
make them subserve their own self-indulgent purposes.
14. full of adultery—literally,
"full of an adulteress," as though they carried about
adulteresses always dwelling in their eyes: the eye being the avenue
of lust [HORNEIUS]. BENGEL
makes the adulteress who fills their eyes, to be "alluring
desire."
that cannot cease—"that
cannot be made to cease from sin."
beguiling—"laying
baits for."
unstable—not firmly
established in faith and piety.
heart—not only the
eyes, which are the channel, but the heart, the
fountain head of lust. Job 31:7,
"Mine heart walked after mine eyes."
covetous practices—The
oldest manuscripts read singular, "covetousness."
cursed children—rather
as Greek, "children of curse," that is, devoted to
the curse. Cursing and covetousness, as in Balaam's
case, often go together: the curse he designed for Israel fell on
Israel's foes and on himself. True believers bless, and curse
not, and so are blessed.
15. have—Some of the seducers
are spoken of as already come, others as yet to come.
following—out: so the
Greek.
the way— (Numbers 22:23;
Numbers 22:32; Isaiah 56:11).
son of Bosor—the same
as Beor (Numbers 22:5). This
word was adopted, perhaps, because the kindred word Basar
means flesh; and Balaam is justly termed son of carnality,
as covetous, and the enticer of Israel to lust.
loved the wages of
unrighteousness—and therefore wished (in order to gain them
from Balak) to curse Israel whom God had blessed, and at last gave
the hellish counsel that the only way to bring God's curse on Israel
was to entice them to fleshly lust and idolatry, which
often go together.
16. was rebuked—Greek,
"had a rebuke," or conviction; an exposure of
his specious wickedness on his being tested (the root verb of
the Greek noun means to "convict on testing").
his—Greek, "his
own": his own beast convicted him of his own iniquity.
ass—literally, "beast
of burden"; the ass was the ordinary animal used in riding in
Palestine.
dumb—Greek,
"voiceless-speaking in man's voice"; marking
the marvellous nature of the miracle.
forbade—literally,
"hindered." It was not the words of the ass (for it
merely deprecated his beating it), but the miraculous fact of its
speaking at all, which withstood Balaam's perversity in
desiring to go after God had forbidden him in the first instance.
Thus indirectly the ass, and directly the angel, rebuked his
worse than asinine obstinacy; the ass turned aside at the
sight of the angel, but Balaam, after God had plainly said, Thou
shalt not go, persevered in wishing to go for gain; thus the ass, in
act, forbade his madness. How awful a contrast—a dumb beast
forbidding an inspired prophet!
17. (Judges 1:12;
Judges 1:13.)
wells—"clouds"
in Jude; both promising (compare Judges 1:13) water, but yielding none; so their "great swelling
words" are found on trial to be but "vanity" (Judges 1:13).
clouds—The oldest
manuscripts and versions read, "mists," dark, and
not transparent and bright as "clouds" often are, whence
the latter term is applied sometimes to the saints; fit emblem of the
children of darkness. "Clouds" is a transcriber's
correction from Judges 1:12, where
it is appropriate, "clouds . . . without water" (promising
what they do not perform); but not here, "mists driven along by
a tempest."
mist—blackness;
"the chilling horror accompanying darkness"
[BENGEL].
18. allure—Greek, "lay
baits for."
through—Greek,
"in"; the lusts of the flesh being the element IN
which they lay their baits.
much wantonness—Greek,
"by licentiousness"; the bait which they lay.
clean escaped—Greek,
"really escaped." But the oldest manuscripts and Vulgate
read, "scarcely," or "for but a little time";
scarcely have they escaped from them who live in error (the ungodly
world), when they are allured by these seducers into sin again ().
20. after they—the seducers
"themselves" have escaped (; see on ).
pollutions—which bring
"corruption" (2 Peter 2:19).
through—Greek,
"in."
knowledge—Greek,
"full and accurate knowledge."
the Lord and Saviour Jesus
Christ—solemnly expressing in full the great and gracious One
from whom they fall.
latter end is worse . . .
than the beginning—Peter remembers Christ's words. "Worse"
stands opposed to "better" (2 Peter 2:19).
21. the way of righteousness—"the
way of truth" (2 Peter 2:2).
Christian doctrine, and "the knowledge of the Lord and Saviour."
turn—back again; so the
Greek.
from the holy commandment—the
Gospel which enjoins holiness; in opposition to their
corruption. "Holy," not that it makes holy, but
because it ought to be kept inviolate [TITTMANN].
delivered—once for all;
admitting no turning back.
22. But—You need not wonder at
the event; for dogs and swine they were before, and
dogs and swine they will continue. They "scarcely" () have escaped from their filthy folly, when they again are
entangled in it. Then they seduce others who have in like manner "for
a little time escaped from them that live in error" (). Peter often quoted Proverbs in his First Epistle (1 Peter 1:7;
1 Peter 2:17; 1 Peter 4:8;
1 Peter 4:18); another proof that
both Epistles come from the same writer.
CHAPTER 2
. FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS.
1. But—in contrast to the prophets "moved by the Holy Ghost" ().
also—as well as the true prophets (). Paul had already testified the entrance of false prophets into the same churches.
among the people—Israel: he is writing to believing Israelites primarily (see on ). Such a "false prophet" was Balaam ().
there shall be—Already symptoms of the evil were appearing (2 Peter 2:9-22; Judges 1:4-13).
false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2 Peter 3:2).
who—such as (literally, "the which") shall.
privily—not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (2 Peter 3:2).
damnable—literally, "of destruction"; entailing destruction (2 Peter 3:2) on all who follow them.
heresies—self-chosen doctrines, not emanating from God (compare "will-worship," Colossians 2:23).
even—going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Luke 22:61; Luke 22:62).
denying—Him whom, above all others, they ought to confess.
Lord—"Master and Owner" (Greek), compare Luke 22:62, Greek. Whom the true doctrine teaches to be their OWNER by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."
bought them—Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1 John 4:3).
bring upon themselves—compare "God bringing in the flood upon the world," 2 Peter 2:5. Man brings upon himself the vengeance which God brings upon him.
swift—swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Judges 1:11, which is akin to this passage.
2. follow—out: so the Greek.
pernicious ways—The oldest manuscripts and Vulgate read, "licentiousness" (Judges 1:4). False doctrine and immoral practice generally go together (2 Peter 2:18; 2 Peter 2:19).
by reason of whom—"on account of whom," namely, the followers of the false teachers.
the way of truth shall be evil spoken of—"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1 Peter 2:12.
3. through, c.—Greek, "IN covetousness" as their element (2 Peter 2:14, end). Contrast 2 Corinthians 11:20 2 Corinthians 12:17.
of a long time—in God's eternal purpose. "Before of old ordained to condemnation" (Judges 1:4).
lingereth not—though sinners think it lingers; "is not idle."
damnation—Greek, "destruction" (see on Judges 1:4). Personified.
slumbereth not—though sinners slumber.
4. if—The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2 Peter 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2 Peter 2:9).
angels—the highest of intelligent creatures (compare with this verse, 2 Peter 2:9), yet not spared when they sinned.
hell—Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1 Peter 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Luke 8:31; "the bottomless pit," Revelation 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.
delivered—as the judge delivers the condemned prisoner to the officers (Revelation 9:11).
into chains— (Revelation 9:11). The oldest manuscripts read, "dens," as ALFORD translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.
5. eighth—that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."
preacher—not only "righteous" himself (compare ), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers () who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.
6. with, &c.—"TO overthrow" [ALFORD].
ensample—"of (the fate that should befall) those who in after-time should live ungodly." Compare Judges 1:7, "set forth for an example."
7. just—righteous.
filthy conversation—literally, "behavior in licentiousness" (Genesis 19:5).
the wicked—Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.
8. vexed—Greek, "tormented."
9. knoweth how—He is at no loss for means, even when men see no escape.
out of—not actually from.
temptations—trials.
to be punished—Greek, "being punished": as the fallen angels (), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.
10. chiefly—They especially will be punished (Judges 1:8).
after—following after.
lust of uncleanness—defilement: "hankering after polluting and unlawful use of the flesh" [ALFORD].
government—Greek, "lordship," "dominion" (Judges 1:8).
Presumptuous—Greek, "Darers." Self-will begets presumption. Presumptuously daring.
are not afraid—though they are so insignificant in might; Greek, "tremble not" (Judges 1:8, end).
speak evil of—Greek, "blaspheme."
dignities—Greek, "glories."
11. which are—though they are.
greater—than these blasphemers. Jude instances Michael ().
railing accusation—Greek, "blaspheming judgment" ().
against them—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.
before the Lord—In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1 Corinthians 4:4; 1 Corinthians 4:5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2 Samuel 16:7; 2 Samuel 16:8, Shimei; Numbers 16:2; Numbers 16:3, Korah, c., referred to also in Judges 1:11 Numbers 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."
12. ().
But—In contrast to the "angels," 2 Peter 2:11.
brute—Greek, "irrational." In contrast to angels that "excel in strength."
beasts—Greek, "animals" (compare 2 Peter 2:11).
natural—transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on 2 Peter 2:11; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. 2 Peter 2:11, naturally . . . corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).
speak evil of—Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Colossians 2:18, "intruding into those things which he hath not seen."
13. receive—"shall carry off as their due."
reward of—that is, for their "unrighteousness" [ALFORD]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" () has a different sense, namely, the earthly gain to be gotten by "unrighteousness."
in the daytime—Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and CALVIN, "the luxury which is but for a day": so , "the pleasures of sin for a season"; and Hebrews 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.
Spots—in themselves.
blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.
sporting themselves—Greek, "luxuriating."
with—Greek, "in."
deceivings—or else passively, "deceits": luxuries gotten by deceit. Compare Matthew 13:22, "Deceitfulness of riches"; Matthew 13:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Matthew 13:22, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Judges 1:12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Judges 1:12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.
14. full of adultery—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [HORNEIUS]. BENGEL makes the adulteress who fills their eyes, to be "alluring desire."
that cannot cease—"that cannot be made to cease from sin."
beguiling—"laying baits for."
unstable—not firmly established in faith and piety.
heart—not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."
covetous practices—The oldest manuscripts read singular, "covetousness."
cursed children—rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.
15. have—Some of the seducers are spoken of as already come, others as yet to come.
following—out: so the Greek.
the way— (Numbers 22:23; Numbers 22:32; Isaiah 56:11).
son of Bosor—the same as Beor (Numbers 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.
loved the wages of unrighteousness—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.
16. was rebuked—Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").
his—Greek, "his own": his own beast convicted him of his own iniquity.
ass—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.
dumb—Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.
forbade—literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast—a dumb beast forbidding an inspired prophet!
17. (Judges 1:12; Judges 1:13.)
wells—"clouds" in Jude; both promising (compare Judges 1:13) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (Judges 1:13).
clouds—The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Judges 1:12, where it is appropriate, "clouds . . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest."
mist—blackness; "the chilling horror accompanying darkness" [BENGEL].
18. allure—Greek, "lay baits for."
through—Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.
much wantonness—Greek, "by licentiousness"; the bait which they lay.
clean escaped—Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again ().
19. promise . . . liberty—(Christian)—These promises are instances of their "great swelling words" (). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1 Peter 2:16; see on 1 Peter 2:16; (compare 2 Peter 3:15; Romans 6:16-22; Romans 8:15; Romans 8:21; Galatians 5:1; Galatians 5:13; compare Galatians 5:13).
corruption—(See on Galatians 5:13); "destroyed . . . perish . . . corruption."
of whom—"by whatever . . . by the same," &c.
20. after they—the seducers "themselves" have escaped (; see on ).
pollutions—which bring "corruption" (2 Peter 2:19).
through—Greek, "in."
knowledge—Greek, "full and accurate knowledge."
the Lord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from whom they fall.
latter end is worse . . . than the beginning—Peter remembers Christ's words. "Worse" stands opposed to "better" (2 Peter 2:19).
21. the way of righteousness—"the way of truth" (2 Peter 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."
turn—back again; so the Greek.
from the holy commandment—the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [TITTMANN].
delivered—once for all; admitting no turning back.
22. But—You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" () have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (). Peter often quoted Proverbs in his First Epistle (1 Peter 1:7; 1 Peter 2:17; 1 Peter 4:8; 1 Peter 4:18); another proof that both Epistles come from the same writer.