Exegetical and Hermeneutical Commentary of 2 Peter 2:10
But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they,] self-willed, they are not afraid to speak evil of dignities.
10. but chiefly them that walk after the flesh in the lust of uncleanness ] Literally, in the lust of defilement, the genitive being either that of a characterising attribute, or implying that those of whom the writer speaks had fallen to a depth of baseness in which they seemed to desire impurity for its own sake, apart even from the mere pleasure of indulged appetite. (Comp. Rom 1:28.) In the parallel passage of Jude, 2Pe 2:7, we have the addition “going after strange flesh.” The Apostle seems to have in view the darker forms of impurity which were common throughout the Roman Empire (Rom 1:24-28). St Paul uses the cognate verb in Tit 1:15.
and despise government ] More literally, lordship, or, perhaps better, dominion. In Eph 1:21, Col 1:16 the word seems used of angelic authorities. Here apparently, as in Jude 2Pe 2:8, the abstract noun is used as including all forms of authority, just as St Paul uses “power” in Rom 13:1-2.
Presumptuous are they ] Better, Daring, or perhaps, Darers.
they are not afraid to speak evil of dignities ] Better, they do not tremble as they blaspheme (or revile) glories. The last word may be used like “principalities” and “powers,” as including all forms of the dignity that gives glory, but the context seems to shew that it also is used with special reference to angels. This passage, with the parallel in Jude, 2Pe 2:8-9, suggests the inference that the undue “worshipping of angels” in the Judaizing Gnosticism which had developed out of the teaching of the Essenes (Col 2:18) had been met by its more extreme opponents with coarse and railing mockery as to all angels whether good or evil, and that the Apostle felt it necessary to rebuke this licence of speech as well as that which paid no respect to human authority.
Fuente: The Cambridge Bible for Schools and Colleges
But chiefly – That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.
That walk after the flesh – That live for the indulgence of their carnal appetites. Notes, Rom 8:1.
In the lust of uncleanness – In polluted pleasures. Compare the notes at 2Pe 2:2.
And despise government – Margin: dominion. That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man, and yet secretly themselves lusting for the exercise of the very power which they would deny to others – they make no just distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes, in setting up a dominion ever the minds of others. It is a common result of such views, that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities.
Presumptuous are they – Tolmetai – daring, bold, audacious, presumptuous men.
Self-willed – authadeis. See the notes at Tit 1:7.
They are not afraid to speak evil of dignities – The word rendered dignities here, ( doxas,) means properly honor, glory, splendor; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is, that they did not regard rank, or station, or office – thus violating the plainest rules of propriety and of religion. See the notes at Act 23:4-5. Jude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says, 2Pe 2:8, These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly, it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.
Fuente: Albert Barnes’ Notes on the Bible
2Pe 2:10
Them that walk after the flesh, and despise government.
Walking after the flesh
Now from the thesis he accommodates the general doctrine to his own purpose. If God will take vengeance on all the wicked, let not these pernicious seducers think to escape.
1. They follow the flesh, not reason, much less the Spirit.
2. They walk after the flesh: the flesh is not like some stranger, whom they meet rarely; or some friend, whom they see but now and then; or a domestic companion, with whom they eat, drink, play, sleep. But it is their commander, whose colours they march under. It is the weight that sets all their wheels a-going; the horses that draw their chariot, the very life of their corruption, and corruption of their life, without which they do nothing.
3. In the lust of uncleanness–a sordid, irrational, stinking turpitude. After this the reprobate walks; his whole self, all the parts of him: his eyes walk after to look upon it; his ears walk after to hearken to it; his mouth walks after to talk of it; his feet walk after to pursue it; his hands stay not behind to act it; his heart is foremost of all to desire it.
4. Finally, whatsoever may cross their lusts, they set themselves to contemn. Despise government. Not that Almighty Word which rules heaven and earth, but all the beams of Gods omnipotent royalty, in His deputed magistracy. As if they resolved to disgrace that wherein God had imprinted the most immediate characters of His own supreme majesty. (Thos. Adams.)
Presumptuous.
Presumption
Presumption is a deliberate and wilful sinning against conscience, example, or warning.
1. There be some that presume of safety in sin, not doubting to fare well, while they fear not to do ill: as if this world were to last for ever, and the corn and tares were never to be parted.
2. There be some that attempt things without warrant, or expect things without promise; this is the common presumption of the world. And they that know they cannot live without feeding, or change placer without moving, yet will hope to be saved without practical obedience.
3. There be some that take their salvation without all question, and are so sure of heaven that they never doubt the contrary; and this is presumption. Every good grace hath its counterfeit: if in the faithful there be a modest assurance of their blessedness in Christ, the carnal will be blown up with an impudent arrogance, as if their footing was as sure in heaven as any mans. That we may not be thus cozened, observe some differences between presumption and assurance.
(1) Presumption is natural, assurance supernatural: we were born with that, we are new-born to this: that was the legacy of Adam, this of Christ.
(2) Presumption submits not itself to ordinary means, assurance refuses no means of being made better.
(3) Presumption is without all doubting, assurance feels many perplexities: he that doubts not of his estate, his estate is much to be doubted of.
(4) Presumption is joined with looseness of life, persuasion with a tender conscience: that dares sin because it is sure, this dares not for fear of losing assurance. (Thos. Adams.)
Presumption
is a firework, made up of pride and foolhardiness. It is indeed like a heavy house built upon slender crutches; like dust, which men throw against the wind, it flies back in their face, and makes them blind. Wise men presume nothing, but hope the best; presumption is hope out of her wits. (Thos. Adams.)
Presumption
I heard the Hon. Thomas Marshall, of Kentucky, make a ten minutes speech in Broadway Tabernacle, in which he said, Were this great globe one chrysolite, and I offered the possession if I would drink one glass of brandy, I would refuse it with scorn; and ] want no religion, I want the temperance pledge. With that wonderful voice of his he thundered out, We want no religion in this movement; let it be purely secular, and keep religion where it belongs. Poor Tom Marshall, with all his self-confidence, fell, and died at Poughkeepsie in clothes given him by Christian charity. (J. B. Gough.)
Self-willed.–Self-willed sinners
The natural and unsanctified will of man is hard to tame. No prince can tame the will: he may load the body with irons, vex the sense with pains, yea, surcharge the affections with sorrows; yet still a mans will is his own: in his will he is a king, even while his body is below a slave. The will can make a mans life happy or wretched, when fortune cannot do it. The self-willed man needs no greater enemy than he is to himself.
1. The malicious and spiteful (Num 16:3).
2. They that despair of proffered grace, and with both hands put back the proffered goodness of God.
3. Contemners of the Word (Hos 8:12).
4. Blasphemers. (T. Adams.)
Self-will
The self-willed is a slave to the worst part of himself; that which is beast in him governs that which is man: appetite is his lord, reason his servant, religion his drudge, tits five senses are all the articles of his faith; and he had rather be a famous man upon earth than saint in heaven, lie likes nothing for any goodness, but because he will like it; and he will like it because others do not. If an unseasonable shower cross his recreation, he is ready to fall out with heaven, and to quarrel with God Himself, as if he were wronged because God did not take his time when to rain and when to shine. He is a querulous cur that barks at every horse; and in the silent night the very moonshine opens his clamorous throat. All his proceedings are so many precipices, and his attempts peremptory. He hath not the patience to consult with reason, but determines all merely by affection and fancy. There is no part about him but often smarts for his will. His sides be sore with stripes, and thank his will for it. His bowels are empty, and complain that his will robs them of sustenance. Yea, not seldom, his will breaks the covenant, and his neck pays the forfeit. He is the lawyers best client, his own sycophant, and the devils wax, to take what impression he will give him. (T. Adams.)
Not afraid to speak evil of dignities.—
Speaking evil of dignities
In the discharging of this artillery of hell against the glories and powers which God has ordained, we may consider four particulars: the bullet, the musket, the powder, and the mark. The musket is the malice of the heart; the powder the spitefulness of the tongue; the bullet is blasphemy, disgracing of magistrates; the mark, or butt, is dignities,
1. This piece is charged with three deadly bullets, libelling, murmuring, mutinying.
(1) Libellers think it a point of wit to traduce magistracy. Scandals of great men have seldom any fathers; they kill, and make no report.
(2) Murmurers, though they disperse not written scandals of the magistracy, yet mutter out repining exceptions against their actions.
(3) Mutineers so speak evil of dignities that they raise up evil against dignities. He that poisons the people with a mal-opinion of their prince, is the most dangerous traitor.
2. The engine that carries this mischievous burden is the tongue. It flies lightly, but injures heavily. It is but a little member, but the nimblest about a man, able to do both body and soul a mischief.
3. The powder that chargeth the tongue, and carries this shot of blasphemy, must needs he malice, the saltpetre of a rancorous hatred.
4. The butts at which this pestilent artillery lets fly the apostle calls dignities, glories. God hath not only set them as vicegerents in His own room, but also enabled them with gifts for so great a design-ment. Good kings are no ordinary blessings: a worthy general is worth half an army; such as Moses and Joshua were, whose faith fought more for the camp than the camp fought for them. Inferences:
(1) Glories they are, why then should they not be glorious? Let their pomp, apparel, diet, dwelling, all be magnificent; let nothing be wanting to their state upon whom depends the state of all.
(2) Dignities they are, therefore should be worthy–
(a) Of admittance.
(b) In performance. No dastards, not proud and disdainful, nor covetous. (T. Adams.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. But chiefly them that walk] That is, God will in the most signal manner punish them that walk after the flesh- addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another.
Despise government.] They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities-they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list.
Presumptuous are they] . They are bold and daring, headstrong, regardless of fear.
Self-willed] . Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish.
Are not afraid to speak evil of dignities.] They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But chiefly them: the apostle here applies the general doctrine delivered to false teachers, whose character he gives in several particulars; the sense is, that God reserves all wicked men to the day of judgment, but those especially that second their corrupt doctrine with a wicked conversation. The verb
reserve is to be repeated from the former verse.
That walk after the flesh; to walk after the flesh is either:
1. To follow the conduct of the sensual appetite, like brute beasts, which are led by sense, not by reason or judgment: or:
2. More especially it implies their giving up themselves to filthy lusts, probably unnatural ones, Jud 1:7, going after strange flesh.
In the lust of; i.e. through, or out of, implying the cause or spring from whence their actual uncleanness came, viz. their own lust.
Uncleanness; or, pollution; q.d. In the lust whereby they are polluted, or in their impure lusts.
And despise government; i.e. governors, or magistrates; as brotherhood for brethren, 1Pe 2:17.
Presumptuous; Greek, bold, or daring, viz. because
they are not afraid to speak evil of dignities.
Self-willed; stubborn, refractory, addicted to their own ways, and therfore will not be ruled by others.
Dignities; or, glories, viz. rulers and magistrates, whom God hath made glorious, or on whom he hath put the honour of being above others, and made them his own lieutenants and vicegerents upon earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. chieflyThey especiallywill be punished (Jude 8).
afterfollowing after.
lust ofuncleannessdefilement: “hankering after pollutingand unlawful use of the flesh” [ALFORD].
governmentGreek,“lordship,” “dominion” (Jude8).
PresumptuousGreek,“Darers.” Self-will begets presumption.Presumptuously daring.
are not afraidthoughthey are so insignificant in might; Greek, “tremble not”(Jude 8, end).
speak evil ofGreek,“blaspheme.”
dignitiesGreek,“glories.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But chiefly them that walk after the flesh,…. Not merely after the dictates of corrupt nature, as all men, and even God’s elect do, in a state of unregeneracy; but “after strange flesh”, as Jude 1:7 expresses it, after the flesh of men:
in the lust of uncleanness; not of fornication and adultery, but of sodomy, and sodomitical practices; sins exceeding great, not only contrary to the law and light of nature, but dishonourable to human nature; and are what prevail where idolatry, infidelity, errors, and heresies do; and which, as they are sins of the deepest dye, deserve the greater damnation, and are chiefly and more especially punished by God with great severity:
and despise government: of parents, to whom these proud boasters and blasphemers are generally disobedient; and of masters, pretending it to be contrary to their Christian liberty; and of magistrates on the same account, and as being a restraint upon their lusts; which is to despise the ordinance of God, his representatives, and to introduce anarchy and confusion, and to open a door to all manner of sin; and also the government of Christ, as head of the church, and King of Zion, whom they will not have to reign over them, and therefore reject his laws, and submit not to his ordinances; and likewise the government of the world itself by God; and so the Ethiopic version renders it, “despise their Creator”; denying his omniscience and his providence, giving out that he neither sees, observes, and takes notice of what is done in the world; nor does he himself do either good or evil, or concern himself about what is done by men.
Presumptuous [are they]; bold and daring, not fearing to speak against men of the most exalted character on earth, and against God himself in heaven; see Ps 73:8.
Selfwilled; pleased with themselves, and their own conceits, their dogmas and opinions, with their high sense and profound judgment; and being obstinate in their sentiments, and resolutely bent to retain and defend them.
They are not afraid to speak evil of dignities; or “glories”; of the apostles, who were set in the first place in the church, and were the glory of Christ, 1Co 12:28; or of angels, styled thrones, dominions, principalities, and powers; or rather of civil magistrates, set in high places, and to whom glory and honour are due; which to do is contrary to the law of God, and of dangerous consequence, Ex 22:28.
Fuente: John Gill’s Exposition of the Entire Bible
| False Teachers. | A. D. 67. |
10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
The apostle’s design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.
I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God’s righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.
II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God’s will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.
III. The apostle, having shown (v. 11) how unlike seducing teachers are to the most excellent creatures, proceeds (v. 12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from–the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.
IV. The apostle (2Pe 2:15; 2Pe 2:16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men’s courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num 22:23; Num 22:24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.
V. The apostle proceeds (v. 17) to a further description of seducing teachers, whom he sets forth,
1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.
2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; where as the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. “Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts.” To prevent these men’s gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (v. 20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God’s word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.
VI. The apostle, in the 2Pe 2:21; 2Pe 2:22, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Matt. xii. 45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in 2Pe 2:21; 2Pe 2:22, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.
Fuente: Matthew Henry’s Whole Bible Commentary
Chiefly (). Especially. He turns now to the libertine heretics (verses 2Pet 2:2; 2Pet 2:7).
After the flesh ( ). Hebraistic use of as with (sins) in Isa 65:2. Cf. Matt 4:19; 1Tim 5:15.
Of defilement (). Old word (from Tit 1:15), here only in N.T.
Despise dominion ( ). is late word for lordship (perhaps God or Christ) (from ), in Col 1:16; Eph 1:21; Judg 1:8. Genitive case after (thinking down on, Mt 6:24).
Daring (). Old substantive (from , to dare), daring men, here only in N.T.
Self-willed (). Old adjective (from and ), self-pleasing, arrogant, in N.T. only here and Tit 1:7.
They tremble not to rail at dignities ( ). “They tremble not blaspheming dignities.” is old verb (Mr 5:33), used only in present as here and imperfect. Here with the complementary participle rather than the infinitive . See Jude 1:8. Perhaps these dignities () are angels ().
Fuente: Robertson’s Word Pictures in the New Testament
Go after the flesh. Compare Jude 1:7.
Of uncleanness [] . Only here in New Testament. See on defilements, ver. 20. Compare Jude 1:8.
Despise government. Rev., dominion. Compare Jude 1:8.
Presumptuous [] . Only here in New Testament. Lit., darers. Rev., daring.
Self – willed [] . Only here and Tit 1:7. From aujtov, self, and hdomai, to delight in. Therefore a self – loving spirit.
They tremble [] . Compare Mr 5:33. An uncommon word in the New Testament. Luk 8:47; Act 9:6.
Dignities [] . Lit., glories. Compare Jude 1:8. Probably angelic powers : note the reference to the angels immediately following, as in Jude 1:9 to Michael. They defy the spiritual powers though knowing their might.
Fuente: Vincent’s Word Studies in the New Testament
1) “But chiefly them that walk after the flesh, ” (Greek amlista) “Most of all,” chiefly, (de) moreover (Greek tous hopiso sarkos) those after flesh (poreuomenos) wandering, going any and all directions.
2) “In the lust of uncleanness.” (Greek en epithumia) In a lust state or condition (miasmou) of defilement.
3) “And despise government.” (Greek kai kurio-tetos) “and dominion or orderly government (kata-phronountas) despising.” Lying religious teachers and false prophets invariably want to be a law unto themselves, “do their own thing.” Their very attitude is of the devil, deceptive, arrogant, overbearing. Jud 1:8; Mat 7:13-20; Act 20:28-30.
4) “Presumptuous are they, self-willed.” (Greek tolmetai) “presumptuous, darers, bullies, brow-beaters they are.” and (Greek authadeis) self-willed, self-centered, covetous.
5) “They are not afraid to speak evil of dignities.” (Greek dokas) “glories, positions of honor, and those holding them (ou tremousin) they tremble not (at) (blasphemountes) blaspheming or attacking with damning words. The unholy character of false prophets and false teachers reveal their covert, stealthy, deranged nature. Like vampire bats, jackals of the night time, and wolves dressed as sheep they often approach the flock of the saints, but they must be tried by the Word, 1Jn 4:11; 2Co 11:13-15.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
2Pe. 2:10-11 but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord.
Expanded Translation
But the unrighteous ones I have particular reference to are those that pursue after and are devoted to the flesh, and indulge in passion (strong craving) which stains, pollutes, and defiles them, who disdain and slight constituted authority. Being bold (audacious, presumptuous) and self-pleasers (hence, willful, obstinate), they do not tremble (i.e., are not fearful) to revile, reproach, and blaspheme dignitaries (i.e., those in places of glory or preeminence): whereas angels, though greater in ability and power, do not bring a blasphemous, railing, or reproachful judgment against them (i.e., the revilers) before the Lord.
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but chiefly them that walk after the flesh in the lust of defilement
The apostle is evidently still speaking of the false teachers. He again mentions here, as in 2Pe. 2:1, a phase of their lives that is shockingly true of many promoters of falsehood today, namely, immorality and the perversion of sexual appetites.
These men walk after the flesh, i.e., they pursue after or are devoted to their fleshly lusts as a way of life.[67] But more than this, we are told they are in the lust of defilement (en epithumia miasmou, in cravings which stain); i.e., in such lusts as defile, corrupt, and pollute the soul. In Jud. 1:7 two immoral practices of Sodom and Gomorrah are specified: (1) They gave themselves over to fornication, and (2) they had gone after strange flesh, referring to their practice of sodomy. The sins these false teachers fell into are in the same basic category as those of the ancientsand their doom was just as certain!
[67] So poreuomai (walk) is frequently used, as, for example, in Eph. 2:2.
and despise dominion. Daring, self-willed, they tremble not to rail at dignities
(See also Jud. 1:8.) Both the words dominion (kuriotes, literally, lordship) and dignities (doxia, literally, glory; hence, one who is in a place of glory, a dignitary), refer to whatever authorities might be binding upon a person, whether civil or religious. They had nothing but contempt for such authority.
Two reasons are given for this: (1) They were daring (tolmetes), literally, one who is bold. But this boldness has a bad sense, and describes one who is presumptuous and contemptuous. Where he should be sensitive, polite, and respectful, he is brazen and rude. He is the fool that rushes in where angels fear to tread! (2) They were self-willed (authedes). This is quite a word. It is composed of two parts: autos, self, and hedomai, which means to enjoy oneself. Putting the two together, we literally have, one who pleases himself. Thus it came to describe an obstinate, arrogant individual. One so far overvaluing any determination at which he has himself arrived, that he will not be removed from it (Trench). With such attitudes, they did not fear to rail at the powers that be.
It seems very probable that Peter, in the phrase under consideration, is pointing the finger of guilt toward that class of false teachers that preached that religious freedom and license to sin were synonymous. Taught along with this was freedom from civil authority. Their great cry was liberty, but they themselves were bondservants (2Pe. 2:19). That the repudiating of civil or human authority is meant here seems most likely, for there are many warnings concerning this sin in the first epistle (1Pe. 2:13-18, 1Pe. 4:15-16).
whereas angels, though greater in might and power
i.e., greater than the wicked men just spoken of. Might (ischus) and power (dunamis) are very similar in meaning. Thayer says, dunamis, power, natural ability, general and inherent . . . ischus, strength, power [especially physical] as an endowment.
bring not a railing judgment against them before the Lord
That is, the angels do not treat these wicked men like they were treating the dignitaries.
The verse teaches us a significant lesson about our speech. Concerning the most vile persons it is not our place to bring railing judgments! The term railing (blasphemes) means abusive (report), false or malicious (accusation), reproachful, blasphemous. Though it may be necessary to tell others they are hypocrites and backsliders, liars and adulterers, it must never be done from a malicious motive on our part. The angels, though superior in every way than these men, did not speak of them abusively! Take a lesson from the angels! Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one (Col. 4:6).
Fuente: College Press Bible Study Textbook Series
(10) Them that walk after the flesh.Less definite than Jud. 1:7. Here there is nothing about going away or astray, nor about the flesh being other than is allowed. This is natural; Judes remark applying to the inhabitants of the cities of the plain in particular, this to sensual persons generally.
In the lust of uncleanness.Better, in the lust of pollutioni.e., the lust that causes pollution. The exact word occurs nowhere else; the same word, all but the termination, occurs in 2Pe. 2:20, and nowhere else.
Despise government.(Comp. despise dominion, Jud. 1:8.) Our version is minutely perverse. The word translated government here and dominion in Jude is one and the same in the Greek: whereas the words translated in both places despise are different.
Presumptuous are they.A fresh verse should begin here; the construction is entirely changed, and a fresh start made. From the unjust to government the reference is to ungodly and sensual people in general; here we return to the false teachers in particular. Audacious would be more literal than presumptuous. The word is found here only. On the change to the present tense, see Introduction, I., c, .
Speak evil of dignities.The exact meaning of dignities, or glories, is not clear, either here or in Jud. 1:8. The context in both places seems to show that spiritual powers alone are intended, and that earthly powers, whether civil or ecclesiastical, are not included, much less exclusively indicated. The construction here resembles that in 2Pe. 1:19 : Do not tremble in (or, while) speaking evil of dignities, like ye do well in taking heed. These men deny the existence of, or irreverently speak slightingly of, those spiritual agencies by means of which God conducts the government of the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. But chiefly Especially, and most signally, does this knowing how to punish apply to the basely abominable characters here named. It was shown toward the people of Sodom, and it will be shown toward the false teachers and their followers. Bloomfield properly sends us to the first chapter of the epistle to the Romans as the best commentary on this passage.
Despise government Rather, Despise lordship. Opinions widely vary as to the proper reference, whether to God, Christ, Satan, angels, or civil magistrates. We think it is to Christ primarily, whom, as 2Pe 2:1 informs us, the false teachers would deny, and then to all authority, human, angelic, and divine.
Presumptuous Daring men.
Speak evil of dignities Literally, Blaspheme glories; that is, those who exercise the lordship which they despise. Their blasphemy is, then, but the out-speaking of their inward contempt.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But chiefly those who walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities (literally ‘glories’), whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord.’
Two of the great follies of these false teachers is that they live lives of lustful pleasure, eagerly satiating their fleshly desires, and that they exhibit arrogance towards the occult and treat lightly the heavenly world (compare Jud 1:8). Compared with 2Pe 2:9, rather than being delivered from temptation, these walk right into it, not realising what they are getting themselves into.
As wealth increases in our present day, instead of it producing gratitude to God, it simply encourages men and women to live for pleasure and to go to excess. And as God then fades from the mind they seek to fill the gap by tampering with the unseen world. But, as Peter brings out, thereby they are playing with powers that they do not understand.
He describes them in vivid terms:
‘They despise dominion.’ Jude illustrates this by reminding his readers that even the Archangel Michael dared not directly interfere with Satan but calls on the Lord to rebuke him. But these men think that they can rebuke Satan at will, and treat him lightly. They mess with the occult and do not realise what powers are involved, and they seek to manipulate such powers to their own ends. They thought that their own spiritual exaltation was such that they could dismiss such spiritual powers openly, to the admiration of their followers.
They are foolishly ‘daring’ (tolmotes). They do not fear going to any depths of sin, nor to mess with the occult.
They are ‘self-willed’. They think themselves masters of the Universe, and that they have a right to do anything that they like without restriction. ‘Obstinately maintaining their own opinion, or asserting their own rights, they are reckless of the rights, opinions and interests of others.’
They ‘do not tremble to rail at dignities (glories)’. An example of such attitudes is found in their attitudes towards the occult. They are like children playing with fire without realising its great dangers, even challenging the powers of the occult. They overlook the fact that they are dealing with powers even greater than the angels, powers who will in fact condescend to them, and then possess them. Peter’s continual emphasis on this brings out how important a warning it is. The term ‘glories’ may have in mind that such beings transform themselves into pseudo angels of light in their dealings with men (2Co 11:14). Or it may simply indicate their high status.
Fuente: Commentary Series on the Bible by Peter Pett
Peter’s Indictment Of The False Preachers ( 2Pe 2:10-19 ).
Peter accuses the false teachers, who are in total contrast to Noah and Lot, both of whom had had connections with angelic beings in one way or another, but had not become obsessed with such things, of a number of things:
Firstly that they treated spiritual beings and their doings lightly. They were arrogant in their dealings with the spiritual world, and especially with regard to Satan. The impression given is they saw themselves as having access into that spiritual world through their ‘knowledge’ and felt able to treat spiritual beings with contempt because of their own spiritual superiority. There is a warning here not to become involved with that world or with the occult. As we are warned as a result of Gen 6:1-4, and here, mankind are not to try to pierce the veil that separates them from the ‘other world’.
Secondly that they lived lives of sin and debauchery, caught up in a round of pleasures, deceiving others in order to persuade them to do the same, free and easy in sexual matters, and possessed by a love of wealth.
Thirdly that like Balaam they had sold themselves to evil for the sake of prosperity and reward, something which even a dumb ass knew was folly.
Today we are likely to come across all three, for we live in a world which seeks after every new thing, and makes light of the spiritual dangers of the occult, which has simply let itself go in seeking the pleasures of the flesh, and whose love for wealth is destroying its very soul.
Fuente: Commentary Series on the Bible by Peter Pett
Characteristics of False Teachers 2Pe 2:10-16 reveals particular characteristics of the false teachers that will attempt to invade the churches. Their vice of financial covetousness accompanies fleshly indulgence.
2Pe 2:10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.
2Pe 2:10
Jud 1:8, “Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities .”
Scripture References – Note similar verses:
Exo 22:28, “Thou shalt not revile the gods, nor curse the ruler of thy people.”
Act 23:5, “Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.”
Jud 1:8, “Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.”
2Pe 2:11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
2Pe 2:11
[102] Matthew Poole, The Second Epistle General of Peter, in Annotations Upon the Holy Bible, vol. 3 (New York: Robert Carter and Brothers, 1852), 923.
2Pe 2:11 “bring not railing accusation against them before the Lord”- Comments This statement shows that angels come before God’s throne, just as in Job’s time. Albert Barnes interprets the phrase “against them” to refer to the fallen angels who had sinned. [103]
[103] Albert Barnes, 2 Peter, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on 2 Peter 2:11.
Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.”
Job 2:1, “Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.”
Mat 18:10, “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.”
Luk 1:19, “And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.”
Rev 12:10, “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.”
2Pe 2:11 Comments The parallel verse to 2Pe 2:11 is found in Jud 1:9, “Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.”
2Pe 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
2Pe 2:12
2Pe 2:12 “speak evil of the things that they understand not” – Comments In 2Pe 2:12 the author makes a direct contrast between the ignorance of these false teachers and the knowledge of those believers who grow in their understanding of God’s Word.
2Pe 2:12 “and shall utterly perish in their own corruption” Comments The word “perish” refers to eternal destruction in Hell.
2Pe 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;
2Pe 2:13
Eph 5:27, “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”
2Pe 2:14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
2Pe 2:15 2Pe 2:15
Num 22:7, “And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.”
Num 22:21, “And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.”
2Pe 2:16 But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet.
2Pe 2:16
Fuente: Everett’s Study Notes on the Holy Scriptures
A further characterization of the false teachers:
v. 10. Presumptuous are they, self. willed; they are not afraid to speak evil of dignities.
v. 11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
v. 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption,
v. 13. and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;
v. 14. having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; an heart they have exercised with covetous practices; cursed children. This is a harsh, but true description of the false teachers, showing just how the Lord regards people that do not hesitate to steal His honor: Insolent, arrogant creatures, not shrinking in their blasphemy of glories. The expressions are heaped up to indicate the overweening pride which actuates these men. They are foolhardy, haughty, insolent, presumptuous creatures, without the slightest feeling of reverence for either God’s or man’s authority. ALL glories, all dignities, everything that is heavenly, divine, is to them only the butt of a coarse jest; they delight in blasphemous speeches, which are all the more dangerous since they are veiled by specious talk. “Their tendency seems to have been to make light of the Unseen, to foster a sense of the unreality both of sin and of goodness, and to reduce the motives of conduct to a vulgar hedonism.”
What the Lord thinks of such presumption is shown in the next words: Whereas even angels, being greater in power and strength, do not bring a defaming accusation against them before the Lord. The false teachers arrogate to themselves the privilege to do what even angels, who most certainly exceed them in greatness and power, would never have dreamed of doing. For the good angels did not bring a defaming accusation against their former brethren, the evil angels, before the Lord. Not even the greatest of them all, the Angel of the Lord, Gen 16:7-12, Jehovah, the Son of God Himself, spoke the sentence upon Satan in the vision of Zechariah, saying merely, The Lord rebuke thee, O Satan, Zec 3:2. Now if this is true, how may one adequately portray the insolence of those that despise the divine Majesty and blasphemously assume to themselves the honor which belongs to the Lord alone!
The apostle uses another strong comparison to characterize their arrogance: But these, like irrational brutes, born creatures of instinct, made to be caught and slaughtered, speaking evil in things which they do not understand, will also be destroyed in their corruption, receiving the reward of unrighteousness. The men whom the apostle has in mind are past all use of reason and common sense, like animals that have only their instinct to follow and cannot apply any intellect, whose only worth is in the flesh gotten from their slaughter; Their own corrupt and foolish conduct will prove their undoing, their destruction; they will be given that just reward which their unrighteousness merits to the full extent.
One phase of their conduct is now described at length: Deeming reveling in the daytime their highest pleasure, spots and blemishes, dissipating in their deceits while they feast with you. The thoughts of such people are centered in the sensual delights which they aim to enjoy. They do not shrink back from reveling and carousing even in broad daylight, living in every form of dissipation, a disgrace to the entire community. And the money for such delicate living, for such rioting and reveling, these men obtained from their dupes, some of the readers of this letter, by deceit. That is the first form in which their unrighteousness appears.
Closely associated with this sin is another: Having eyes full of adultery and that cannot give up sin, seducing infirm souls. The evil desire of the heart is shown in the lustful glances of their eyes, which even so commit adultery. Sin has taken such a strong hold of them that they are fully in its power, they cannot shake it off, they are its slaves: they must yield to every form of uncleanness and harlotry. So they make it a practice to seduce the souls of women that are easily beguiled, their hearts being as yet not established in the faith. Under false pretenses and with glittering promises their victims are led astray, to serve the men who profess an interest in their spiritual welfare. That is the second form which their unrighteousness takes.
And, finally, the apostle characterizes them: Having a heart exercised in covetousness, children of the curse. This point is usually very prominent in the false teachers, their lust for money, their insatiable greed; it is not the hearts and souls of their followers that they are concerned about, but about their money, namely, how they may get as much of it as possible into their own possession. They are thus truly an accursed generation, people upon whom the curse rests, who will finally feel the weight of God’s curse. These three points, then, stand out most strongly: a life of luxury, unchastity, and covetousness; the one or the other is found with all false teachers, and some sectarian heads combine all three in themselves.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Pe 2:10. But chiefly them that walk after the flesh The Lord knoweth how to keep all the wicked unto the day of judgment, to be then punished: but (though none oftheunrighteousshallescapeunpunished,)he will more especially punish those who are debauched, &c. In 2Pe 2:1 the prophesy is mentioned concerning the rise of false teachers in the Christian church: that prophesyhad been delivered some time before by our Lord and his apostles. See chap. 2Pe 3:2-3. Mat 24:24. Now from this and the following verses it appears, that some of these false teachers began to rise up and fulfil the prophesy;for here is a description of persons who now existed. What is here called flesh, is by St. Jude, 2Pe 2:7 called other, or strange flesh: by which may be meant all the foul and unnatural crimes of uncleanness. It appears abundantly from Josephus and other writers, that the Jews despised dominion, and spoke evil of all the dignities or magistrates, but those of their own nation; notions which the Judaizing teachers were very apt to infuse. From which it seems most probable, that the word , both here, and in Jud 1:8 is used in its proper sense for dominion or government; and that the word , which follows, is by a metonymy put for the persons, as it is in other places. So that the meaning seems to be, “They despised dominion or government, as thinking themselves in all, respects sui juris, or not subject thereto, but at liberty to indulge their vicious appetites: as a consequence of which, they speak evil of magistrates, who restrain them by laws, which threaten to punish such immoralities as break in upon civil order. Whereas the good angels pay a regard to the divine order and regulation appointed among themselves, and use no indecent expressions towards the evil angels; not even when they see reason to oppose them.” So that what is here said of the angels, is spoken by way of comparison, and brought in only for illustration.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:10 . Compare Jud 1:8 .
) in close connection to what immediately precedes. The author passes from the general, to those against whom this epistle is specially directed. Dietlein introduces a foreign reference when he says: “the apostle means the false teachers in contrast to such ungodly persons as did not base their ungodliness on theoretically developed error.”
As in Jude, the false teachers are characterized in two respects. Whilst in 2Pe 2:1-3 they are spoken of as yet to appear, they are here described as already present.
] cf. besides Jud 1:8 also 7, and the commentary on the passage.
stands here without , and must therefore be taken more generally. Buttmann (p. 160) wrongly translates here by “lusts.”
] is not to be resolved into an adjec.: cupiditas foeda, impura (Wahl); [70] but it is the objective genitive, and states that to which the is directed (de Wette-Brckner, Wiesinger, Schott, etc.).
, . ., equivalent to pollutio. According to Schott, is here used subjectively, “what to themselves is dishonouring to the human body, that they make the object of their wild lust.”
] cf. Jud 1:8 , and the exposition.
] The author drops the construction hitherto adopted, and begins a new clause; the word is a . . equal to “insolent, daring;” Luther: “thrstig” (i.e. bold , from the root tarr; in old High German, gaturstig; cf. Pischon, Erklr. der hauptschl. veralteten deutschen Wrter in der Luth. Bibelbers . Berl. 1844, p. 7).
] to be found, besides here, only in Tit 1:7 .
Most modern expositors understand the two words substantively; but as is strictly an adject., it can here also be taken as such; thus Schott. It is improbable that they form a passionate exclamation (Schott). They may be either connected in a loose way as subject with , or they may be regarded as an antecedent apposition to the subject of (Hofmann).
] For see Jud 1:8 . The particip. stands here as in chap. 2Pe 1:19 . Vulg. strangely: sectas non metuunt (introducere, facere) blasphemantes.
[70] Hofmann also renders the idea by “impure desire, filthy lust,” which, taking as an attributive genitive, he interprets more closely thus: “a lust which brings defilement with it, since it pollutes not only him who gratifies it, but him also on whom it is gratified;” but in this interpretation the two expressions, “impure lust” and “lust which pollutes,” are erroneously taken as identical.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they , selfwilled, they are not afraid to speak evil of dignities.
Ver. 10. But chiefly ] See Trapp on “ Heb 13:4 “
That walk after the flesh ] That is, the harlot; as filthy dogs follow after a salt bitch: so the harlot is called, Deu 23:18 . The Helvetians had an old custom in their towns and villages, that when they received any new priest into their churches, they used to premonish him before, to take his concubine, lest he should attempt any misuse of their wives and daughters.
To speak evil of dignities ] Here we have a lively picture of the Popish clergy. Aretius, by a longer custom of libellous and contumelious speaking against princes, had got such a habit, that at last he came to diminish and disesteem God himself. How boldly and basely doth Baronius bellow against the king of Spain his sovereign! and he defends himself against another cardinal, reprehending his fierceness, thus, An imperious (impetuous he should have said) zeal hath no power to spare God himself.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] but chiefly (cf. Jud 1:8 ) those who go after the flesh (more general here than in [9] Jude, where defines the particular sin. Here, all following after unlawful carnal lusts is meant) in lust of pollution (lust, hankering after unlawful and polluting use of the flesh. The gen. is not to be resolved into an adjective, “ cupiditas fda ,” as Wahl), and despise lordship (so in Jud 1:8 , : where see note). Darers (the construction suddenly alters to a description of the wicked persons who were the object in the former sentence. Cf. ref. and Thucyd. i. 70, where the Corinthians characterize the Athenians as , ), self-willed (see note on ref. Tit., where the word is explained. Both these plurals are used as substantives, in apposition with each other and with ‘they,’ the understood subject of the following verb), they tremble not ( when ) speaking evil of (this participial construction, meaning much the same as an infinitive, is common: see ref. and Act 5:42 ; Act 12:16 ; and Winer, 45. 4. a ) glories (what is meant by this, is somewhat doubtful: see on [10] Jude. We might take the word here, as there also, in its widest sense, as any dignities or glories, human or divine, were it not for the example there following. The vulg. has a curious rendering here: “sectas ( ) non metuunt introducere blasphemantes:” whereas in Jude it renders “majestatem autem blasphemant:” on which Estius, “cur autem interpres eandem vocem hic sectas , apud Judam majestatem , sun majestates transtulerit in sententia simili, seu potius eadem, mihi non liquet”);
[9] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[10] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
Fuente: Henry Alford’s Greek Testament
2Pe 2:10 a . , “especially those who follow the flesh as their leader”. Cf. Mat 4:19 , 1Ti 5:15 . In Isa 65:2 we have . The writer now passes from the sin of Sodom to the sin of the Libertines. . is used of strong desire generally; “lust” in its older meaning. E.g. Luk 22:15 . is a qualitative genitive, as in 2Pe 2:1 . : “a polluting desire”. . . cannot be taken in a purely abstract sense, “despising authority”. is used in the abstract sense of the Lordship of Christ in Didache iv. 1. Honour him who speaks the word of God, , , .
As is suggested by this passage in the Didache, we may conclude that by is meant a despising of the Lordship of Christ, which was the central theme of the apostolic teaching and preaching. The writer in 2Pe 2:10 b , goes on to speak of their attitude towards , or “angelic beings”. Cf. Jud 1:8 , , . It is true that in Col 1:16 , form one of the ranks of angels in the false Gnostic teaching, but there is no indication that the Libertines here spoken of taught any elaborate angelology. On the contrary, they spoke lightly of the Unseen Powers generally. Their teaching seems to have been materialistic in tone. They were (2Pe 2:12 ) creatures of natural instinct, not employing the higher powers of reason ( ).
Fuente: The Expositors Greek Testament by Robertson
2Pe 2:10-142Pe 2:10-142Pe 2:10-14 Further description of the False Teachers . “Presumptuous and arrogant, they do not shrink from irreverent speech about the unseen powers, while even angels, who are far superior to these false teachers in greatness and might, do not dare to bring against these powers an irreverent accusation. Their irreverence is therefore of an ignorant type, as of unreasoning animals, who are born creatures of instinct, and are fitted only for capture and destruction. Their destruction will be in keeping, and they will be defrauded of what is really the wages of fraud. Their notion of pleasure is to spend the day in delicate living. They are spots and blemishes, luxuriating in their pleasures, while they feast with you. Their eyes are full of adultery, and they are insatiable in sin, alluring unstable souls. With hearts experienced in covetousness, they are children of the curse.”
Fuente: The Expositors Greek Testament by Robertson
2Pe 2:10 b . . . is to be taken as an epithet of . The idea in . is of shameless and irreverent daring. ( and ) = “self-willed,” “arrogant”. In 1Ti 1:7 , the must not be , where the thought seems to be of irresponsibility in regard to the community. Cf. Didache 2Pe 3:6 , . . The false teachers push forward their views, regardless of consequences. Cf. P. Amh. 78, 13 f. (ii., A.D.), [ ] ( ) . “An audacious man is taking advantage of me.” . is used of Unseen Powers whether good or evil. How can . be used of evil powers? It is obvious that we must find some sense for here; and also in Jud 1:8 , that will be applicable to , apart altogether from their moral character. In Plato, Rep. 381 E, there occurs a passage dealing with the popular conception of the gods, which holds that they may sometimes change their form, and “in the likeness of wandering strangers, bodied in manifold forms, go roaming from city to city” ( cf. Homer, Od. xvii. 485). By such notions, as taught for example by mothers to their children, men may be said, “ ”. Not only are these a misrepresentation of the Divine, but their tendency is to make light of it, belittle it, detract from its dignity. Some such sense of . seems to be required here. The false teachers may have scoffed at the idea both of angelic help, and of diabolic temptation. Their tendency seems to have been to make light of the Unseen, to foster a sense of the unreality both of sin and of goodness, and to reduce the motives of conduct to a vulgar hedonism ( cf. Mayor’s note, P. 74).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Pe 2:10-16
10bDaring, self-willed, they do not tremble when they revile angelic majesties, 11whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. 12But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, 13suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, 14having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; 15forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness; 16but he received a rebuke for his own transgression, for a mute donkey, speaking with a voice of a man, restrained the madness of the prophet.
2Pe 2:10 b “daring” (cf. Mar 12:34; Mar 15:43)
“self-willed” (cf. Tit 1:7)
“they do not tremble” (cf. Mat 28:4; Luk 8:47; Act 7:32; 1Co 2:3).
The three preceding terms describe the false teachers’ lack of respect for spiritual powers and authorities. They possibly relate to the Gnostics’ extensive theology of angelic levels (aeons) and the secret names of these angels necessary to supposedly pass through their realm on the way to fellowship with the high, good god.
NASB”angelic majesties”
NKJV”speak evil of dignitaries”
NRSV”slander the glorious ones”
TEV”no respect for the glorious being above”
NJB”offending the glorious one”
See note in previous section from Jude on “glories” (doxai).
2Pe 2:11 “do not bring a reviling judgment against them before the Lord” This is parallel to Jud 1:9, which may be a quote from The Assumption of Moses. It relates an incident between Michael (i.e., the Arch Angel and guardian of Israel) and Satan over the body of Moses (cf. Deu 34:6).
There is a Greek manuscript variant in this phrase.
1. before the Lord (para with the locative, , B, C, K, P, cf. NASB, NKJV, TEV, NJB)
2. from the Lord (para with the ablative, P72, cf. NRSV)
2Pe 2:12 This verse is parallel to Jud 1:10. Jud 1:9 describes Michael’s encounter with Satan. This verse in 2 Peter and Jud 1:10 describes how the false teachers react to angelic authority and power
1. they act like unreasoning animals
2. they are creatures of animal instinct
What they know (and how they act) will destroy them.
“destruction. . .destroyed” See Special Topic following.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (phtheir)
2Pe 2:13 “suffering wrong as the wages of doing wrong” This is an unusual construction which is either (1) an idiom or (2) a word play (i.e., adikoumenoi, meaning “suffering wrong” and adikias, translated “of wrong”).
“to revel in the daytime” They flaunt their actions for all to see. This phrase and the last phrase of 2Pe 2:12 are saying the same thing.
NASB”stains and blemishes”
NKJV”spots and blemishes”
NRSV”blots and blemishes”
TEV”a shame and a disgrace”
NJB”unsightly blots”
The first term spilas (and its forms) has two distinct meanings: (1) originally it refers to unseen dangers, literally, hidden or shallow reefs (cf. Jud 1:12) and (2) stains or spots (cf. Eph 5:27; Jas 3:6; 2Pe 2:13; Jud 1:23).
The second term is somewhat synonymous. It is used metaphorically of “blemishes” or “spots.” Both of these refer to the immoral false teachers’ sexually preying on believers at the Christian love feasts (the Lord’s Supper meal).
NASB”as they carouse with you”
NKJV, NRSV”while they feast with you”
TEV”join in your meals”
NJB”even when they are sharing your table”
This is parallel to Jud 1:12. The meal referred to was called “The Love Feast” (cf. 1Co 11:17-22), which was a communal Eucharist of the believing community.
2Pe 2:14 “eyes full of adultery” They looked at every woman at Christ’s table as a sex object. These false teachers were sexually exploitive (cf. 2Pe 2:2; 2Pe 2:10; 2Pe 2:14; 2Pe 2:18). The rabbis say that the eyes are the windows of the soul. Sin begins in the thought life. These false teachers’ eyes never rest!
“enticing unstable souls” They snare and entrap weak or new believers (cf. Mat 18:6; 2Ti 3:6).
“having a heart trained in greed” This is a perfect passive participle. We get the English word “gymnasium” from this word. They regularly trained to get more and more for themselves at any cost! See SPECIAL TOPIC: THE HEART at Mar 2:6.
NASB”accursed children”
NKJV”and are accursed children”
NRSV”Accursed children”
TEV”They are under God’s curse”
NJB”They are under a curse”
This is a Hebrew idiom (cf. Eph 2:3). They demonstrate the characteristics and settled character of their father, the Devil. The positive opposite of this idiom is “obedient children” of 1Pe 1:14!
2Pe 2:15 “forsaking the right way” This reflects the Hebrew idiom for “sin” (cf. NRSV, TEV, NJB). Righteousness was described as a path or road. The godly were to follow the path (cf. Psa 119:105; Pro 6:23). Any deviation from the path was sin.
“have gone astray” The term “astray” is our English word “planet,” which meant “wanderer.” This is parallel to Jud 1:13.
“the way of Balaam” This same OT incident is mentioned in Jud 1:11. It is recorded in Numbers 22-25; Num 31:8; Num 31:16. As Balaam desired money, so too, these false teachers (i.e., greed, 2Pe 2:14).
NASB, NKJV,
TEV”Beor”
NRSV, NJB”Bosor”
The first reading is from the Septuagint of Numbers 22 and is the reading in MS B. The second reading is found in MSS P72, cf8 i2, Ac, C, and UBS4 gives it an “A” rating (certain). However, there is no example of this name anywhere else.
2Pe 2:16 “a mute donkey, speaking with a voice of a man” This refers to Num 22:24; Num 22:31, another OT incident involving an angel.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
uncleanness. Greek. miasmos. Only here. Compare 2Pe 2:20.
government = dominion. Greek. kuriotes. See Eph 1:21. Jud 1:8.
Presumptuous = Daring. Greek. tolmetes. Only here. self willed. Greek. authades. See Tit 1:7.
are not afraid = do not tremble.
speak evil of = blaspheme, as 2Pe 2:2.
dignities. Literally glories. Greek. doxa. Seep. 1511. Only here and Jud 1:8 used as a title.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] but chiefly (cf. Jud 1:8) those who go after the flesh (more general here than in [9] Jude, where defines the particular sin. Here, all following after unlawful carnal lusts is meant) in lust of pollution (lust, hankering after unlawful and polluting use of the flesh. The gen. is not to be resolved into an adjective, cupiditas fda, as Wahl), and despise lordship (so in Jud 1:8, : where see note). Darers (the construction suddenly alters to a description of the wicked persons who were the object in the former sentence. Cf. ref. and Thucyd. i. 70, where the Corinthians characterize the Athenians as , ), self-willed (see note on ref. Tit., where the word is explained. Both these plurals are used as substantives, in apposition with each other and with they, the understood subject of the following verb), they tremble not (when) speaking evil of (this participial construction, meaning much the same as an infinitive, is common: see ref. and Act 5:42; Act 12:16; and Winer, 45. 4. a) glories (what is meant by this, is somewhat doubtful: see on [10] Jude. We might take the word here, as there also, in its widest sense, as any dignities or glories, human or divine, were it not for the example there following. The vulg. has a curious rendering here: sectas () non metuunt introducere blasphemantes: whereas in Jude it renders majestatem autem blasphemant: on which Estius, cur autem interpres eandem vocem hic sectas, apud Judam majestatem,-sun majestates transtulerit in sententia simili, seu potius eadem, mihi non liquet);
[9] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
[10] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
Fuente: The Greek Testament
2Pe 2:10. ) chiefly. These will be especially punished.-, after) The generic description is, the walking after the flesh: the specific, the walking after the flesh in the lust of uncleanness.-, and) There is a division, concerning impurity and blasphemy: after –, and government –. The latter subject is treated of immediately: presumptuous, etc.; the former, pleasure, etc., 2Pe 2:13. Each of the two subjects discussed has a nominative case and finite verb. There is a further reference to the same two subjects (heads) at 2Pe 2:18 : swelling: they entice.- , despising government) In this, which is the statement or proposition, he makes mention of government: shortly afterwards, in handling the subject, he speaks of dignities (), including the signification of the one in that of the other. Each of these, by an impressive Metonymia of the abstract for the concrete, seems to signify the angels, and those the fallen ones (although Horne on the Epistle of Jude takes it of the holy angels): for while it is here asserted, 2Pe 2:11, that railing judgment is not to be brought by angels against dignities, Jude, 2Pe 2:9, to the same purport, but in more definite language, asserts that this same railing judgment was not brought by the archangel against the devil. By government seems to be meant the prince of the fallen spirits; by dignities, the other fallen spirits. At least Jude also (Jud 1:8) retains the singular and the plural: they despise government, but speak evil of dignities. Each apostle shows that he is speaking of creatures whom the wicked do not know or understand (2Pe 2:12). The angels who sinned, still, as the creatures of God, have a goodness, as Gerh. says on this passage, and in their exalted nature, which they received from the Creator, retain the indelible impress of majesty: comp. Luk 10:18-19; Mat 12:26; Mat 12:29; Joh 14:30; 2Co 4:4; and this we ought to regard with reverence, not on their account, but on account of God. Comp. Jam 3:9, note. For this is the most august mystery of the Divine judgment, which is passed upon angels: and into this no angel, no man, ought by his own authority to thrust himself; much less the wicked (Sir 21:27, , : When the ungodly curseth Satan, he curseth his own soul): and yet somehow or other these men, whom Peter and Jude point out, endeavoured to do so, turning all spiritual things upside down: 2Pe 2:12; Jud 1:10; Jud 1:19. See the dignity of the saints, who shall have the power of judging angels: 1Co 6:3. See on Sasbout, f. 472, 480.-, presumptuous) although Michael did not presume, Jud 1:9. The nominative ease is followed immediately by the verb, are not afraid. Many put a comma in the sentence, , ; but there is no reason why the substantive and adjective should not be joined together. , self-will produces presumption: the words , which follow presently, denote presumption.- , are not afraid) although they have so very insignificant strength and power.-, speaking evil) Evil-speaking is their first crime; the root of which is first mentioned, presumption, pride. So the other crime, uncleanness, 2Pe 2:14; the root of which is also first mentioned, luxury, 2Pe 2:13.
Fuente: Gnomon of the New Testament
that: Rom 8:1, Rom 8:4, Rom 8:5, Rom 8:12, Rom 8:13, 2Co 10:3, Heb 13:4
in the: Rom 1:24-27, 1Co 6:9, Eph 4:19, Eph 5:5, Col 3:5, 1Th 4:7, Jud 1:4, Jud 1:6 -8, Jud 1:10, Jud 1:16
despise: Num 16:12-15, Deu 17:12, Deu 17:13, Deu 21:20, Deu 21:21, 1Sa 10:27, 2Sa 20:1, 1Ki 12:16, Psa 2:1-5, Psa 12:4, Jer 2:31, Luk 19:14, Rom 13:1-5, 1Pe 2:13, 1Pe 2:14
government: or, dominion
Presumptuous: Num 15:30, Jud 1:8
selfwilled: Gen 49:6, Tit 1:7
to speak: Exo 22:28, Ecc 10:6, Ecc 10:7, Ecc 10:20, Act 23:5, Jud 1:8, Jud 1:10
Reciprocal: Gen 13:13 – But the Exo 21:14 – presumptuously Num 5:27 – if she be defiled Num 12:8 – were ye Deu 17:11 – According to 2Sa 1:14 – How 2Sa 15:3 – thy matters Job 34:18 – General Psa 19:13 – presumptuous Psa 73:8 – speak loftily Pro 5:14 – General Jer 29:23 – and have Hos 11:10 – walk Mat 7:16 – shall Luk 11:25 – he findeth Rom 16:18 – but 2Co 12:21 – uncleanness Eph 4:31 – evil speaking Eph 5:3 – fornication Phi 3:16 – whereto Phi 3:18 – many 1Ti 6:2 – let 2Ti 3:4 – Traitors Tit 3:2 – speak 2Pe 3:3 – walking 1Jo 2:16 – the lust of the flesh
Fuente: The Treasury of Scripture Knowledge
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2Pe 2:10. Chiefly has no reference to the kind of punishment that is to be meted out to these sinners for all will receive the same doom. In Mat 25:31-46 we see that those whose only sin mentioned is a failure to relieve the needy, will receive the same punishment that was “prepared for the devil and his angels.” The word chiefly means that Peter is making particular mention of these characters. Walk after the flesh. The connection shows they were living after the lowest desires similar to the Sodomites. Despise government means they belittled the laws that would curb their immoral lives. Presumptuous and self- willed mean virtually the same, referring to people who are determined to have their own way, regardless of whether it is right or wrong. Speak evil of dignities. The last word means any thing or any being that is glorious, but the connection shows Peter is writing of angels because of their dignity and glory.
Fuente: Combined Bible Commentary
As if the apostle had said, “Though God reserves all wicked men to punishment, yet especially heretics and seducers, who second their corrupt doctrine with a wicked conversation, wuch as walk after the flesh in the lust of uncleanness.”
Here note, That heretics are frequently unclean persons, monstrous opinions and vile affections accompany one another; such as oppose the faith are flesh-defilers.
Note farther, That seducers are opposers of civil government and dominion, they despise government, and are not afraid to speak evil of dignities. Some think the dignities here intended were the angels, others the apostles, but most understand it of civil rulers: it is a very heinous sin in the sight of God to despise government, and oppose rulers.
Fuente: Expository Notes with Practical Observations on the New Testament
2Pe 2:10-11. But chiefly them that walk after the flesh Their corrupt nature; particularly in the lusts of uncleanness Which are especially detestable in the eye of God; and the crimes they commit so much resemble those of Sodom, that it is the less to be wondered at if they share in its punishment; and with them may be joined those who despise government The authority of their governors. Presumptuous , audacious, ready to venture upon any thing that may serve their purposes; self-willed Uncontrollable in their own designs and ways; they are not afraid to speak evil of dignities Of persons in the highest dignity. Whereas angels When they appear before the Lord, (Job 1:6; Job 2:1,) to give an account of what they have seen and done in the earth; even those who are greater in power and might Than the rest of those glorious beings; bring not railing accusation against them With whom they contend, namely, the devil, (as Jdg 1:9,) or, when they speak of rulers, they speak honourably of them, Dan 4:31; and, always avoiding all violence of language, they, with all calmness and decency, declare matters as they are, revering the presence of God, how much soever they may abhor the characters of wicked men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2Pe 2:10-17. The sins of the false teachers are now describedlicentiousness (2Pe 2:10), audacious blasphemy (2Pe 2:10-12), open profligacy (2Pe 2:13), and covetousness like that of Balaam (2Pe 2:15). They are as worthless as springs without water, and their end is blackness of darkness. The whole section is based on Jud 1:8-15.* 2 P. softens the severity of Judes language and rearranges the order. He expands the reference to Balaam and omits Cain and Korah. In 2Pe 2:11 he omits the explicit reference to Michael, and also, at the end of 2Pe 2:17, the passage from Enoch quoted in Jud 1:14 f. (see on 2Pe 2:4, reserve in use of Apocrypha).
2Pe 2:10. dominion: render, the Lordship, i.e. Christ or God (see on Jud 1:8).dignities: render, the glorious ones (cf. mg.), i.e. the heavenly beings, or the unseen powers: it is difficult to see in what sense the false teachers reviled the unseen powers, but the word can scarcely be taken to mean the rulers of the Church.
2Pe 2:11. Paraphrase, They do not hesitate to revile the unseen powers, while even angels, who are far greater than these false teachers, do not dare to bring against these powers an irreverent accusation, in the presence of the Lord. The argument can be understood only in the light of Judes reference to the story of Michael (Jud 1:9*), where the forbearance of Michael is contrasted with the audacity of the false teachers. The dispute between Michael and the devil did not take place in the presence of the Lord, and the insertion of the words, which are not found in Jude, is difficult.
2Pe 2:12. matters . . . ignorant: they know nothing of the Lordship or the glorious ones; they only know the things of the fleshly life.
2Pe 2:13. suffering wrong as the hire of wrong-doing. The text is almost certainly corrupt, and presents two difficulties. (1) The writer could scarcely speak of the false teachers suffering wrong at the hands of God. (2) The phrase translated hire of wrong-doing occurs again in 2Pe 2:15, where it means unrighteous gain. Here the context requires a different meaningpenalty of wrong doing: but it is difficult to give the same phrase two such different meanings in the same passage. Receiving the reward of unrighteousness (cf. AV) looks like a conjectural emendation, but while removing the first difficulty, it leaves the second.their love-feasts: render their deceivings (mg.); apatais (deceivings) is the reading of all MSS. except B (p. 601); agapais (love-feasts), the reading of B, followed by RV, was probably suggested by the parallel passage in Jud 1:12, where love-feasts is undoubtedly the correct reading: Jude, however, has your love-feasts not, as RV here, their love-feasts.while they feast with you: render, while they share in the feast (probably the Agapeso Bigg) with you. Paraphrase, Spots and blemishes in your midst, revelling in their deceits, while continuing to share your Agape; despite their openly evil lives, they do not separate themselves from the Christian fellowship.
Fuente: Peake’s Commentary on the Bible
Verse 10
To speak evil of dignities; of authority and power above them, which they ought to regard with respect and submission. The meaning is, that they are restive and rebellious against all authority.
Fuente: Abbott’s Illustrated New Testament
2:10 {5} But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of {k} dignities.
(5) He goes to another type of corrupt men, who nonetheless are within the bosom of the Church, who are wickedly given, and do seditiously speak evil of the authority of magistrates
(which the angels themselves that minister before God, do not discredit.) A true and accurate description of the Romish clergy (as they call it.)
(k) Princes and great men, be they ever so high in authority.
Fuente: Geneva Bible Notes
C. The Conduct of False Teachers 2:10b-19
Peter next emphasized the conduct of false teachers to motivate his readers to turn away from them.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Here is another indication that the false teachers Peter warned of indulged their fleshly passions (2Pe 2:2). To do so they had to despise the authority of the apostles, the teaching of their Bibles, and God. However, Peter’s reference to "authority" is probably a general one indicating the principle of authority. [Note: Moo, p. 108.]
"Those who subject themselves to the flesh cannot be subject to the Lord." [Note: Bauckham, p. 255. Cf. Matthew 6:24.]
"False teaching and false behaviour ultimately always produce suffering and disaster, be it in Lot’s day, in Peter’s, or in our own." [Note: Green, p. 100.]
"The main idea in these verses comes across clearly: God judges those who obstinately disregard his commands while he protects those who stay faithful to him." [Note: Moo, p. 108. See also his helpful discussion of how and to what extent books that are not in the Bible influenced what the New Testament writers believed and wrote (pp. 108-13).]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"Daring" means bold to the point of being presumptuous, and "self-willed" is arrogant.
"They are concerned about doing their own thing as opposed to doing God’s will. Their theme song is ’I Did It My Way!’" [Note: Cedar, p. 222.]
"Angelic majesties" is literally "glories" (Gr. doxas) and probably refers to evil angels. Another less probable view is that they describe angels who are more morally excellent than the false teachers.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 24
“BY THEIR FRUITS YE SHALL KNOW THEM”
2Pe 2:10-16
THE Apostle now pictures in the darkest colors the evil-doing and evil character of those who are bringing into the Churches their “sects of perdition,” those wolves in sheeps clothing who are mixing themselves, and are likely to make havoc, among the flock of Christ. He hopes that thus the brethren, being forewarned, will also be forearmed. And not only does he describe these bold offenders: he also reiterates in many forms the certainty of their evil fate. They aim at destroying others, and shall themselves meet destruction; their wrong-doing shall bring a recompense in kind upon their own heads. They are a curse among the people, but the curse will also fall on themselves; they are agents of ruin, and shall perish in the overthrow which they are devising.
“But chiefly them that walk after the flesh in the lust of defilement, and despise dominion.” These chiefly-that is, above other sinners-does God keep under punishment. It cannot be otherwise, for on them His chastisements have little effect. They have entered on a road from which return is rare, neither do they take hold on the paths of life; their whole bent is for that which defileth, not only defiling them, but spreading defilement on every side. They are renegades, too, from the service of Christ; and having cast off their allegiance to Him, they make their lust their law. The verse describes the same character in two aspects: those who walk after the flesh follow no prompting but appetite, have no lord but self.
“Daring, self-willed, they tremble not to rail at dignities.” The Apostle passes on to describe another and more terrible manifestation of the lawlessness of these false teachers. They have so sunk themselves in the grossness of material self-indulgence that they revile and set at naught the spiritual world, and the powers that exist therein. In the term “dignities” the Apostles thoughts are of the angels, against whom these sinners scruple not to utter their blasphemies. The good angels, the messengers from heaven to earth, the ministering spirits sent forth to minister to those who shall be heirs of salvation, they are bold to deny; while concerning the evil angels, to whose temptations they have surrendered themselves, they scoff, representing their lives as free and self chosen, and at their own disposal. The two terms “daring,” “self-willed,” seem to point respectively to these two forms of blasphemy. They tremble not, they dare to deny the existence of the good, and they shrink not to mock at the influence of the powers of evil. Thus in mind and thought they are as debased as in their bodies, and by their lessons they corrupt as much as by their acts.
“Whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord.” The explanation of this passage is not without difficulty, because of the indefiniteness of the words “against them.” To whom is reference here made? It can hardly be questioned that by , “dignities,” literally “glories,” in the previous verse the Apostle meant angels, the dignities of the spirit-world, in contradistinction to kurioyhV, “dominion,” in which he before referred to those earthly authorities whom these false teachers set at naught. The verbs used in the two clauses support this view. The dominion they venture to despise, at the dignities they rail, whereas they ought to be afraid of them. Now even to the fallen angels there attaches a dignity by reason of their first estate. In the New Testament the chief of them is called by Christ Himself “the prince of this world,” {Joh 14:30} and by St. Paul “the prince of the power of the air”; {Eph 2:2} and he has a sovereignty over those who shared his rebellion and his fall. Having described the railing of the false teachers in the previous verse as directed alike against the evil angels and the good, it seems preferable here to take “against them” as applying to the evil angels. Even against them, though they must be conscious of their sin and rebellion against God, the good angels, who still abide in the presence of the Lord, bring no railing judgment, utter no reproach or upbraiding.
There may have been in St. Peters thought that solemn scene depicted in Zec 3:1-10, where, in the presence of the angel of the Lord, that highest angel who is Jehovahs special representative, Joshua the high-priest appears, and at his right hand Satan standing to be his adversary, and to charge him, and the nation through him, with their remissness in the work of the restoration of Gods temple. There the angel of the Lord, full of mercy, as Satan was full of hate, checked the adversarys accusation, saying, “The Lord rebuke thee, Satan.” The same application of the words “against them” is suggested by the apocryphal illustration in St. Jude (Jud 1:9), where in the contention about the body of Moses no greater rebuke is administered to the devil by the archangel Michael.
This exposition does not remove all difficulty. For as the angels in the verse appear to be spoken of as superior in might and power to these corrupt teachers, it seems natural at first sight to refer to them the indefinite expression, and to explain that the angels, though they be so exalted, bring no railing judgment before God against these teachers and their evil doings. But from what Scripture tells us of the angels, it is not easy to understand how or why they should bring such a judgment. Nowhere is such an office assigned to, or exercised by, these spiritual beings, nor are we anywhere told that the observance of the deeds of the wicked is in their province. They rejoice over one sinner that repenteth; they stand in Gods presence as the representatives of spotless innocence; they are sent forth by God as His messengers of judgment and of love; but we never find them as accusers of the wicked. That office Satan has taken for his own.
But the words which the Apostle uses seem hardly to make it necessary that the comparison should be between angels and these teachers of destruction. In the passage of Zechariah which we judge to have been in St. Peters mind when he wrote, the angel is that mightiest spirit among the angelic host who is identified in the language of the prophet with Jehovah Himself; and the angel in St. Judes illustration is the archangel Michael. Conceiving that by “angels” St. Peter intends these chief members of the celestial powers, the sentence may be taken to mean that the most glorious beings among the angelic throng, those who are greater in might and power than the “dignities” of whom he has spoken, bring no railing judgment even against the fallen angels, whereas these men presume to blaspheme beings of an order far above themselves. Such a conception of subordination in the spirit-world as is here suggested is not foreign to New Testament thought. St. Paul speaks of the angels in heaven as representing “principality, power, might, and dominion”; {Eph 1:21} and in the same Epistle the evil angels are mentioned in like terms: “The principalities, the powers, the world-rulers of this darkness”. {Eph 6:12} Similar language is found also in Col 1:16. Taking this view of St. Peters meaning, the daring and presumption of these false teachers are set in a stronger contrast. Whereas the highest angels, those who stand first among the heavenly host and dwell in the immediate presence of the Lord, though they might accuse Satan and his angels of rebellion, yet refrain; these bold transgressors among the race of men cast forth their blasphemy against the whole spiritual world.
“But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed.” The glory of man in creation is his reason. It is bestowed that he may freely, and not by constraint, consent unto the will of God, and also may by it discipline the body and hinder it from becoming his master. For the soul tabernacling in the flesh there is ever this peril, and by it these false teachers in the Asian Churches had been ensnared. Thus they were degraded, and were frustrating the end for which the light of reason was given. They were become like the horse and mule, which have no understanding. When the serpent tempted Eve, he set before her his own elevation through the fruit which to her was forbidden.
“I of brute human, ye of human gods,” was his tempting speech. These men had given themselves up for a less noble bribe. The bait of sensual indulgence was offered, and their acceptance of it had brought them down to the level of creatures without reason. Their conduct and their lessons merited such a comparison, and showed how their nobler part had been warped by excess. To blaspheme against the powers of the spirit-world is conduct which can only be paralleled by that of the senseless animals, which, with utter ignorance of consequences, will rush upon objects whose strength they know not, and perish in their blind onslaught. But the beasts were born to be taken and destroyed; no higher fate was in their power.
Men were meant for a nobler end, and it is only when the rein is given to appetite that they become from human brutish in their knowledge, more brutish than to know. Thus in their ignorance they rail at all loftier thought, and of their railing make a show of knowledge. Here they are more noxious than the unreasoning brutes. Their blinding lessons gain a hearing; and those who listen are drawn on by the same lust, and willingly follow after ignorance. But the work of all carries condemnation with it. Man, whose gaze was meant ever to be upward, is bowed down to earth like the beasts of the field, which are meant only for capture and destruction. On such perversion God will surely visit. They shall reap the fruit of their bold self-will, and in the time of their visitation they shall perish.
“Suffering wrong as the hire of wrongdoing.” The Authorized Version translates a somewhat different text (), “and shall receive the reward of wrong-doing.” This is the easier sentence, and connects itself well with what precedes; but it has not the strongest support. By the text which the Revised Version has adopted (), the Apostle does not mean that these sinners meet a punishment which they have not deserved, and in that sense suffer wrong; but that they are themselves brought under the penalties of the wrong into which they are leading others. As the Psalmist says, their wickedness comes down on their own plate, and in the net which they hid privily is their own foot taken. They differ from Ba-laam, whose example St. Peter is soon about to instance. These men secure the reward they seek, larger resources to squander on their lust; yet this, their success, as they would call it, proves their overthrow.
“Men that count it pleasure to revel in the daytime.” They that are drunken are drunken in the night, and the same holds ordinarily of other excesses. They come not to the light because their deeds are evil. But these men have cast aside all such timorousness. They find a zest in outrage and in going beyond others, so as to add the daytime to the night for their indulgences. The sense of “luxury that lasts but for a day,” that is ephemeral, and perishes in the using, is hardly to be extracted from the Greek; but with St. James {Jam 5:5} in mind, where the verb is connected with the noun of this verse, “Ye have lived delicately on the earth and taken your pleasure,” it may perhaps be allowable, as some have done, to interpret ejn as signifying “the time of this present life.” The men live as though life were bestowed for no other object than their revelry. “Spots and blemishes.” St. Peter must have had in his thought the epithets which he applied to Christ: “a lamb without blemish and without spot.” {1Pe 1:19} Utterly alien to the spirit and life of Jesus is these mens wantonness. They belong rather to him who is described as a roaring lion, walking about to find whom he may devour.
“Reveling in their lovefeasts while they feast with you.” Here also the Revised Version accepts a text different from that rendered by the Authorized, which for the first clause has “sporting themselves with their own deceivings” (). This refers to “the feigned words” with which they have been pictured as making a gain of the unstable souls whom they lead astray. They find a sport in their delusion, a pleasure, which is devilish, in the evil they are working. The other reading, , which is also found in Jud 1:12, refers to those gatherings of the faithful in the earliest period of the Churchs history where the brethren by partaking in common of a simple meal gave a symbol of Christian equality and love. It may be that this in its origin was the assembling of the congregation for “the breaking of bread,” but we soon find the social meal had become a distinct observance. And we know from St. Pauls letter to the Church of Corinth that disorder was introduced into these meetings, and that luxury and disparity ofttimes took the place of simplicity and equality. “In your eating,” says the Apostle, “each one taketh before other his own supper, and one is hungry, and another is drunkenWhen ye come together tarry one for another”. {1Co 11:21; 1Co 11:33} In these Asian congregations the evil had gone to a greater length. Instead of a sober assembly, where friendly converse might form a fitting accompaniment to the more solemn breaking of bread in remembrance of their Lord, these lovefeasts were converted into a revel by the luxurious additions which the false teachers took care to have supplied. The Apostle calls them their lovefeasts, because it was from their conduct that the gathering took its character. The members of the Church were indeed invited, but these men made themselves leaders of the meal, and turned what was meant to be a simple repast into a scene of riot and indulgence. But such excess only opens the floodgates for more.
“Having eyes full of adultery, and that cannot cease from sin.” These preachers of freedom from the restraints of the Law must make their evil liberty known, and so they shamelessly parade it even in the meetings of the brethren. They cast about them their licentious glances, and their lustful gaze is unchecked. Nay, they have so given it rein that now it is beyond their control. Their eyes cannot cease from sin. The original speaks of “eyes full of an adulteress.” By this unusual expression the Apostle seems to point to the danger that such conduct would meet with a response, that the sisters in the Church would be beguiled and led to join hands with these teachers of license. With this we may compare the language addressed to the Church of Thyatira concerning “the woman Jezebel, which calleth herself a prophetess, and teacheth and seduceth My servants to commit fornication”. {Rev 2:20}
“Enticing unsteadfast souls; having a heart exercised in covetousness; children of cursing.” A very pestilence must such men have been to the Churches. For there are always many to be found who are not established in the truth, though it be present with them, men whom the bait of a promised freedom, with its assumption of superiority, will always catch. There is in it a witchery worse even than that which, in another direction, had once before led the Galatians astray. Satan himself offers the temptation, and finds allies within mens hearts to help his cause. It is only by those steadfast in the faith that he can be withstood. {1Pe 5:9} They look beyond today, and to a brighter, purer joy than any which he can offer. So they are safe. But, alas! in the Churches such men are often but the remnant, and the trade of the beguiler makes its gain in every age. And it was for material gain these men were laying themselves out; and, that they might be perfect in their craft, they had put themselves, as it were, to school, gone through a training. As was said of Israel in old time, {Jer 22:17} their eyes and their heart are but for their covetousness, greed of defilement, and greed of gain. Children of cursing are they in a double sense: they are a curse to those whom they lead astray; and in spite of the popularity which for a time they will seem to enjoy, there is no blessing upon them. Their doom is foretold from of old. The lamp of Gods prophecy makes it clear that such men are the children of Cain.
“Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrongdoing.” It is an aggravation of wrong-doing when those who know the good willingly choose the evil. Of such men there is little hope. To wander is their choice; and as wrong paths are many, and the right but one, they become wanderers to the end. That the closing of their eyes was in these teachers a self-chosen course we see from the example which St. Peter has chosen to illustrate their character. Balaam, however he gained his knowledge and however unworthy he was to possess it, certainly knew much of Jehovah, and had been used to keep alive the knowledge of God among the heathen round about him; but his heart was not whole with God. To be known as the prophet of the Lord was a reputation which he prized, but mainly, as it seems, for the credit it gave him among his fellows. When the chance came, he would fain endeavor to serve two masters. It has been for ever true, “Ye cannot serve God and mammon”; but Balaam resolved to try. He thought by importunity to prevail with God for so much liberty of speech as would gain Balaks silver and gold. When his intention was thwarted, and his mouth was filled with blessings instead of curses, he still hankered after Balaks honors and money, and wrought for Israel by his counsel the curse which his lips were hindered from uttering.
And these teachers of license in the name of freedom moved among the Christian Churches as though they were true brethren. They used. Christian phrases in their “feigned words,” yet were ready to lead their followers in a way as dissolute as that which the son of Beor suggested to the Midianites {Num 31:16} that the children of Israel might trespass against the Lord. For these mens hearts were set on the hire of wrongdoing. Yet their offence was even fouler than Balaams, for to their lust and covetousness they added hypocrisy.
“But he was rebuked for his own transgression: a dumb ass spake with mans voice and stayed the madness of the prophet.” The word which St. Peter here uses for “rebuke, ” and which is found nowhere else in the New Testament, implies a rebuke administered by argument, a refutation such as reasonable persons will yield to. The dumb ass (St. Peters word is literally “beast of burden”) appealed to her conduct all her life through. Was I ever wont to do this unto thee? Should I do so now without good reason? The reason was made plain at the sight of the angel. That presence made the rider bow his head and fall on his face. But what excuse was there for his lawlessness? For that is the sense which the Apostle puts on Ba-laams transgression. And the word which he adds makes the rebuke more strong. It was his own transgression. The swerving of the dumb beast was not of herself. She would have held to the right way had it been possible, but her masters lawlessness was very madness; and he was the prophet, she the speechless brute. It has been said, “Quem Deus vult perdere prius dementat.” But the proverb is not true. The destruction is not of Gods will; the madness comes of a self-chosen course of rebellion. Ever Gods voice is, as it was of old, “It is thy destruction, O Israel, that thou art against Me, against thy help”. {Hos 13:9} The ruin is self-destruction, an infatuation which will accept no remonstrance, brook no check. For the warning voice of the dumb beast only hindered Balaams evil project for a brief moment; and though the Divine power which loosed the tongue of the ass kept her masters in check, the maddening greed for Balaks gold was in his heart and at all costs would be satisfied, and led him to destruction. Such is the penalty of those who willingly desert the right way through love of the hire of wrongdoing. In forsaking God, they forsake the fountain of wisdom. Then their lawlessness degrades their human endowments to the level of the brutish, and the obedient drudging of the dumb beasts of burden speaks loud-for God gives it a tongue-against the mad errors of rebellious men.