Exegetical and Hermeneutical Commentary of 2 Peter 2:14
Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children:
14. having eyes full of adultery ] The Greek gives literally the somewhat strange figure, having eyes full of an adulteress. The phrase is probably connected with a recollection of our Lord’s words as to the sin of looking on a woman, to lust after her, being equivalent to adultery (Mat 5:28). St John’s mention of the “woman Jezebel” in the Church of Thyatira (Rev 2:20-22) suggests the thought that there may have been some conspicuous woman of that type of character present to St Peter’s thoughts, who at once encouraged her followers to bring their dainties even though they were things that had been sacrificed to idols, to the Agapae of the Christian Church, and when they were there held them fascinated by her wanton beauty. The spell thus exercised is further described as causing a restlessness in evil. The eyes that were thus attracted could not “cease from sin.”
beguiling unstable souls ] The Greek word for “beguiling” may be noted as one of those which St Peter had in common with St James. It means primarily to “take with a bait, or in a snare,” and in Jas 1:14 is rightly rendered “enticed.” The idea suggested is that the false teachers attended the Agapae as seducers of the innocence of others.
a heart they have exercised with covetous practices ] Better, trained in covetousness. The words have an adequate meaning if we take “covetousness” in its ordinary sense. Greed of gain as well as wantonness characterised the false teachers. (See note on 2Pe 2:3.) In not a few instances, however, there is so close a connexion between the Greek word and sins of impurity (comp. 1Th 4:6 ; 1Co 5:11; Eph 5:3; Eph 5:5) that it is not unreasonable to see that meaning here also. The idiomatic use of the English phrase “taking advantage” of a woman’s weakness, presents a like association of thought.
cursed children ] Better, children of a curse. The Apostle falls back on the old Hebrew idiom of expressing character by the idea of sonship. So we have “children of obedience in 1Pe 1:14. “Children of disobedience” (Eph 2:2). The “son of perdition” (Joh 17:12).
Fuente: The Cambridge Bible for Schools and Colleges
Having eyes full of adultery – Margin, as in the Greek, an adulteress; that is, gazing with desire after such persons. The word full is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it saw nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is, that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the eye is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Compare the notes at Mat 5:28. The wanton glance is a principal occasion of exciting the sin; and there is much often in dress, and mien, and gesture, to charm the eye and to deepen the debasing passion.
And that cannot cease from sin – They cannot look on the females who may be present without sinning. Compare Mat 5:28. There are many men in whom the presence of the most virtuous woman only excites impure and corrupt desires. The expression here does not mean that they have no natural ability to cease from sin, or that they are impelled to it by any physical necessity, but only that they are so corrupt and unprincipled that they certainly will sin always.
Beguiling unstable souls – Those who are not strong in Christian principle, or who are naturally fluctuating and irresolute. The word rendered beguiling means to bait, to entrap, and would be applicable to the methods practiced in hunting. Here it means that it was one of their arts to place specious allurements before those who were known not to have settled principles or firmness, in order to allure them to sin. Compare 2Ti 3:6.
An heart they have exercised with covetous practices – Skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favorites of heaven; and when they can do this, they have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that, can control all that a man possesses. The idea here is that these persons had made this their study, and had learned the ways in which men could be induced to part with their money under religious pretences. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and indolent men often assume the mask of religion that they may practice their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls.
Cursed children – This is a Hebraism, meaning literally, children of the curse, that is, persons devoted to the curse, or who will certainly be destroyed.
Fuente: Albert Barnes’ Notes on the Bible
2Pe 2:14
Having eyes full of adultery.
Adultery
1. It is a conquering sin, for it hath overcome the strongest.
2. It is a cheating sin, for, instead of repentance, it works the adulterer to labour a concealment. Instead of clearing their sin, they labour to cloak it.
3. It is a commanding sin; no iniquity that stands in the way must be refused if adultery be once admitted.
4. It is a condemning sin, and carries its own sentence about it. It must needs abandon all love of God, for that and the love of a harlot cannot stand together. As malice is damnable, because it is so diametrically repugnant to God who is love; so God is also purity, and therefore nothing more directly contrary to Him than uncleanness.
I. Their eyes be the beagles that hunt after the game.
1. There is no sense which is not at the hearts command; but the principality of those servants is varied according to the disposition of their mistress. If the heart be gracious, the ear hath the superiority; if vicious, the eye.
2. The eye is of all senses the quickest of apprehension–a port to land the commodities of hell before the soul have warning.
3. The eye is the pander of a lustful heart; the window that lets in the infection, the first betrayer of the fort. Pliny writes of a chalky brimstone that draws to itself distant fire: the wanton eye attracts this adulterous fire to the heart. Alexander refused so much as to see Dariuss wife, a lady of incomparable beauty, fearing lest he that had conquered the husband should be overcome by the wife.
4. Satans first project is to take the eye; if that be once his friend, he hopes well of all the rest. Indeed, if the door stand open to the thief, what safety can be in the house?
5. Where be the eyes that have not been faulty? If the eyes have sinned, why should not the eyes be punished? Oh, let those eyes that have been the cisterns of corruption become the fountains of compunction!
II. adultery is the game, the beast they hunt.
1. The main attractive of the eye is beauty, and of this the fancy is informed by the eye; yet being so informed, then the eye is ruled by the fancy, and as that imagines her, so the eye sees her. Many a womans beauty hath been her ruin; but blessing never forsook a beautiful soul.
2. But if a mans eye be delighted with beauty, may he not enjoy it with chastity? What a laborious, what a dangerous way the lustful finds out to his pleasure!
3. It is an adulteress they love, and that is but one bow short of Satan. We hate the Turks for selling Christians as slaves. How odious are they that sell themselves!
III. full of adultery–this is the pursuit of the game, full cry. The eyes do not engross all their uncleanness; they are not only full, and the other parts empty. The caterer fills his basket with provision, but this serves afterward to fill the mouth and to fill the stomach. The eyes be first full, as the cistern; but the cistern serves all other offices of the house. Nor is this a fulness of satisfaction, for as he that loveth silver shall never be satisfied with silver, so he that loves women shall never be satisfied with women. Unnatural desires are infinite: hunger is soon appeased with meat, and thirst allayed with drink; but in burning fevers, the more water is drunk, the more it is thirsted for. Full. There is no mediocrity in sin: in extremes can be no mean; and every sin is an extreme, either deficient or excessive. (Thos. Adams.)
That cannot cease from sin—
The fixity of habit
Having eyes full of an adulteress. All who possess eyes at all have them full of something. I have heard one of exquisite aesthetic sensibility, who had seen some of the glorious painted glass at St. Gudule, in Brussels, on a summer day, declare that for days his eyes were full of those colours, especially the blue. The eye of the woman of meek and quiet spirit, wherever circumstances may lead her, is full of love. Even so the sensualists eye is full of an adulteress, filled full, so that it can hold no more. The eyes are fixed in an evil expression which they can never lose. They give signal to all whom it concerns that they are ever on the watch. That which is choke-full often means, in the original, satiated. But such eyes are insatiate and insatiable. This is one of Gods terrible voices of mortal judgment, one of those hints which tell us what a man may become. Let us consider that law of human character which is the foundation of the law of Divine punishment, without which, indeed, the latter cannot be spiritually construed to the spiritual nature. Character, then, as the derivation of the word implies, has a tendency to become, and frequently does become, absolutely stereotyped, from a practical point of view. Generally speaking, up to a certain date, a man may issue a second edition of his moral life, revised and corrected, perhaps even entirely recast. Still a day comes when the second edition, with the errata expunged, is not possible any longer. The eye once full of an adulteress may be filled with dust, but the ineradicable image has been carried to, and abides for ever in, that inward eye, which is the bliss or bane, the heaven or hell of solitude. This is a solemn argument for youth, when the vapour of imagination and passion are beginning to condense into habit; for that portion of manhood during which habit is becoming of insoluble density. Let us beware of the lust of the eyes. Be ours the prayer, Turn away mine eyes from beholding vanity; and quicken Thou me in Thy way. Nor let any who ponders this argument turn from it with a sigh of despair, For me it is too late. If we have enough of will left to desire earnestly a new mind, it is not too late. Such can still hear the voice–Him that cometh unto Me I will in no wise cast out. (Abp. Wm. Alexander.)
Covetous practices.
Covetousness
Some of us may remember the fable of a covetous man, who chanced to find his way one moonlight night into a fairys palace. There he saw bars, apparently of solid gold, strewed on every side, and he was permitted to take away as many as he could carry. In the morning, when the sun rose on his imaginary treasure, borne home with so much toil, behold! there was only a bundle of sticks, and invisible beings filled the air around him with scornful laughter.
Covetousness
Oh do not so marry yourselves to money that you are resolved nothing shall part you but death; be not like the medlar, which is never good till it be rotten. A covetous man may be compared to a Christmas-box–he receives money, but parts with none till death breaks this box in pieces; then the silver and gold comes tumbling out. (T. Watson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Having eyes full of adultery] . Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have , of adultery.
Cannot cease from sin] Which cease not from sin; they might cease from sin, but they do not; they love and practise it. Instead of , which cannot cease, several MSS. and versions have , and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated.
Beguiling unstable souls] The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness.
Exercised with covetous practices] The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, c., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud.
Cursed children] Such not only live under God’s curse here, but they are heirs to it hereafter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having eyes; he mentions the eyes, both because they let in the objects of lust into the heart, Job 31:1; Mat 5:28, and because the signs of lust in the heart appear especially in the eyes, Gen 39:7; Pro 6:25.
Full of adultery; full of an adulteress, which either may be a Hebraism, the concrete being put for the abstract, as drunken for drunkenness, and thirsty for thirst, Deu 29:19; or it may be a proverbial expression of the wretchedness of such mens hearts, when they still carried an adulteress in their eyes.
That cannot cease from sin; never satisfied with looking upon, or still looking about for, such objects as might inflame their lusts; or still seeking with wanton looks to entice others to folly.
Beguiling; either alluring them by their wantonness to embrace their false doctrines, promising them pleasures and carnal liberties, 2Pe 2:18; or enticing them to lewdness, by instilling false doctrines into them, which tend to licentiousness.
Unstable souls; those that were not well grounded in the faith and doctrine of holiness, who might therefore easily be drawn aside.
An heart they have exercised with covetous practices; a heart wholly intent upon getting gain, accustomed to it, and skilful in it.
Practices; the word is in the plural number, to show that the seducers had several arts and ways of exercising their covetousness.
Cursed children; Greek, children of the curse. It may be taken either actively, for such as were causes of a curse, brought a curse with them; or passively, for such as were worthy of a curse, or obnoxious to it; as children of wrath, Eph 2:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. full of adulteryliterally,”full of an adulteress,” as though they carried aboutadulteresses always dwelling in their eyes: the eye being the avenueof lust [HORNEIUS]. BENGELmakes the adulteress who fills their eyes, to be “alluringdesire.”
that cannot cease“thatcannot be made to cease from sin.”
beguiling“layingbaits for.”
unstablenot firmlyestablished in faith and piety.
heartnot only theeyes, which are the channel, but the heart, thefountain head of lust. Job 31:7,”Mine heart walked after mine eyes.”
covetous practicesTheoldest manuscripts read singular, “covetousness.”
cursed childrenratheras Greek, “children of curse,” that is, devoted tothe curse. Cursing and covetousness, as in Balaam’scase, often go together: the curse he designed for Israel fell onIsrael’s foes and on himself. True believers bless, and cursenot, and so are blessed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Having eyes full of adultery,…. For the seventh command is not only violated by unclean actions, and obscene words, but also by unchaste looks: and so the Jews explain k that precept,
“”thou shalt not commit adultery”, Ex 20:14; you shall not go after your hearts, nor after “your eyes”; says R. Levi, the heart and the “eye” are sin’s two brokers.”
Hence we read l of , “one that commits adultery with his eyes”; [See comments on Mt 5:28]; compare
Job 31:1. Some read the words, “having eyes full of the adulteress”: that is, having a lewd and infamous woman always in mind and sight, continually looking at her and lusting after her:
and that cannot cease from sin: which may be understood either of these wicked men, who are like the troubled sea, that cannot rest, but are continually casting up the mire and dirt of sin out of their polluted heart; who live and walk in sin, and are always committing it, their conversation being nothing else but one continued series of sinning; nor can they do otherwise, since they are slaves to their lusts, and are carried away with the force and power of them: or of their eyes, which were always rolling after unlawful objects; their eyes and their hearts were only, and always, for their lust, as the prophet says of others, that they were but for their covetousness, Jer 22:17; a sin also which reigned in these men:
beguiling unstable souls: such as were unsteady in their principles, and unstable in their ways; were like children tossed to and fro with every wind of doctrine, not being rooted in Christ, nor established in the faith; these, as the serpent beguiled Eye, they corrupted from the simplicity that is in Christ; imposed false doctrines on them, and deceived them by false glosses and outward appearances; and by fair words and good speeches, and by their wanton looks and carnal lusts, they allured them into the sin of adultery; or ensnared them, drew them into the net and snare of Satan, and so they were taken and led captive.
An heart they have exercised with covetous practices; an immoderate love of money, a covetous desire after it, is the root of all evil, the bane of religion, and source of heresy, and is a vice which has always prevailed among false teachers; and the character here given well agrees with Simon Magus, the father of heresies, and his followers: hence care is always taken to insert, among, the characters and qualifications of Gospel ministers, that they be not greedy of filthy lucre, 1Ti 3:3; this iniquity, when it is a reigning one, and is become an habit, as it was in the persons here described, for it had its seat in their heart, they were habituated to it, and continually exercised it in a multitude of instances and wicked practices, is insatiable and damnable:
cursed children; or “children of the curse”; which may be understood either actively, children that do curse, as children of disobedience are such as commit acts of disobedience; so these were cursing children, who, though their mouths might not be full of cursing and bitterness, as openly profane sinners be, yet they inwardly, and from their hearts, cursed the true followers of Christ, and their principles; or passively, cursed children who were under the curse of the law, and from which there was no redemption for them, but at the last day will have the awful sentence pronounced on them, Go, ye cursed, into everlasting fire.
k T. Hieros. Beracot, fol. 3. 3. l Vajikra Rabba, sect. 23. fol. 165. 1. Vid. A. Gell. Noct. Attic. l. 3. c. 5.
Fuente: John Gill’s Exposition of the Entire Bible
Of adultery (). Rather, “of an adulteress,” like Jas 4:4. Vivid picture of a man who cannot see a woman without lascivious thoughts toward her (Mayor). Cf. Mt 5:28.
That cannot cease (). Reading of A B in place of (alpha privative and verbal of , to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that is merely a misspelling of .
From sin (). Ablative case as in 1Pe 4:1 (). Insatiable lust.
Enticing (). Present active participle of , to catch by bait as in verse 2Pet 2:18; Jas 1:14.
Unsteadfast (). Late verbal adjective (alpha privative and ), in Longinus and Vettius Valens, here alone in N.T.
Exercised (). Perfect passive predicate participle with , from precisely as in Heb 5:14. Rhetorical metaphor from the gymnasium.
In covetousness (). Genitive case after the participle.
Children of cursing ( ). Hebraism like in 1Pe 1:14 = accursed ().
Fuente: Robertson’s Word Pictures in the New Testament
Eyes. Another illustration of Peter’s emphasis on sight. It is the instrument of evil no less than of good. Compare Mt 5:28.
Adultery [] . Lit., an adulteress, but used as an adjective Mt 12:39; Mt 16:4.
That cannot cease [] . Only here, in New Testament. Compare hath ceased (1Pe 4:1).
Beguiling [] . Only here, ver. 18, and Jas 1:14. From delear, a bait. An appropriate word from Peter the fisherman. Rev., enticing.
Unstable [] . A compound of the word at 1Pe 5:10, stablish. See note there, and on 2Pe 1:12.
An heart they have exercised [ ] . The A. V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for gymnastic training, from which gymnastic is derived. With covetous practices. The A. V. follows the old reading, pleonexiaiv. The best texts read pleonexiav, covetousness. Rev., therefore, rightly, in covetousness.
Cursed children [ ] . Lit., children of cursing; and so Rev. See on Mr 3:17, and 1Pe 1:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “Having eyes full of adultery. Having their eyes full (Greek mestous) “caught by or fixed on” (moichalidos) an adulteress! The lust of the eye, allurements of the adulteress, feeds the roving eyes of these false prophets and teachers 1Jn 2:16.
2) “And that cannot cease from sin.” (Greek akatapausous) never ceasing from (hamartias “missing the mark of morality or holiness.” Pro 4:25; Pro 6:25; Mat 5:28; Isa 3:16.
3) “Beguiling, unstable souls.” (Greek deleazontes) beguiling, alluring, as a fisherman lures with artificial bait, as a trapper lures with scents, or as a fly is lured by a sticker-tape; deceitful, devilish are the methods of false prophets and false teachers. These souls (persons) are not only artificial, counterfeit, deceivers but also (asteriktous) unstable, unsteady, having no peace with God, Isa 57:20-21.
4) “An heart they have exercised with covetous practices “ The heart of each false prophet is (Greek gegumnasmenen) “having been already exercised or active in” (pleoneksias) covetousness, selfishness, having his depraved desire without regard or respect for God.
5) “Cursed children:” (Greek tekra) children (kataras) of a curse, or condemnation, Joh 8:44.
Fuente: Garner-Howes Baptist Commentary
14. Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly.
An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse.
Fuente: Calvin’s Complete Commentary
2. Concluding Exhortations and Doxology, 2:1418
2Pe. 2:14 having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing;
Expanded Translation
having eyes that are filled with adultery (adulterous looks) who cannot stop and are unceasing in this sin; baiting, alluring, and deceiving unsettled and unstable souls, having a heart that covetousness (or the love of gain) has trained in its crafty ways; children (i.e., persons, men) worthy of a curse or execration.
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having eyes full of adultery, and that cannot cease from sin
These two clauses should be taken together. This mans eyes, in the presence of women, are continually and unceasingly sinning because they are filled with lust. His heart is so filled with adulterous and immoral thoughts that his eyes express the desire. It might be added, however, that the basic sin here mentioned is not limited to men. In addition to casting a lustful look, a woman may, by her dress, walk, and conduct, strive to charm the eyes of men and so influence them to sin. The fellow here described cannot cease from sin; that is, he cannot as long as he is ruled and dominated by such passion. The immoral stares would cease if his heart was clean and pure.
Jesus explicitly condemns this sin in Mat. 5:27-29. Let every man make the covenant of Job with his eyes (Job. 31:1).
enticing unstedfast souls
The word enticing (deleazo) means properly to bait, catch by bait; thus, metaphorically, to beguile by blandishments, flattery, allurements, etc. It is used again in 2Pe. 2:18, and in both instances with reference to immoral practices.
Whom do these lewd men seek out and entice? The steadfast, strong and virtuous? No. It is the unsteadfastthose who have no fixed and unmovable convictions in regard to their conduct; especially, those who are just escaping from them that live in error (2Pe. 2:18). Those Christian women whose principles are firm, settled, and stable will not be drawn away by the bait of pleasure, promises, flattery, or possessions offered by sensual men. Nor are such men long attracted to a woman of virtue. Let every Christian lady be a steadfast soul!
having a heart exercised in covetousness
Besides being lewd, they are excessively covetous. The word exercised, (gumnazo, from the same root as our word gymnasium) meant properly to train in gymnastic discipline; then, to exercise vigorously in any thing, whether the body or mind was being used, or both, The hearts and lives of these men were trainedin covetousness and its methods!
children of cursing
An expression taken from Hebrew terminology. Their condition was so vile and wicked that they were only worthy and deserving of Gods curse, that is, his sentence of condemnation and doom.[70]
[70] katara (cursing) is similarly used in Gal. 3:10; Gal. 3:13. But others understand the phrase differently. If children of obedience (1Pe. 1:14) means those who are pre-eminently obedient, then why could this phrase not mean those who are pre-eminently curserspeople who are always cursing?
2Pe. 2:15-16 forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrongdoing; but he was rebuked for his own transgression: a dumb ass spake with mans voice and stayed the madness of the prophet.
Expanded Translation
Abandoning the straight, true, and right course of conduct, they (the evil men just spoken of) were caused to wander away from it, having followed and imitated the conduct of Balaam the son of Beor, who loved the wages (pay, reward) of unrighteousness (promised to him by Balak, so that he resolved to curse the Israelites whether God gave him permission to do so or not). But he received a rebuke for his own transgression (literally, violation of [Gods] law); an ass on which he rode, destitute of the power of speech, spoke in a mans (human) voice and restrained the prophets madness, insanity, and folly.
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forsaking the right way, they went astray
The right (literally, straight) way is that which adheres to the true teachings of Christ. This was left behind, and therefore they were caused to wander and fall away by Satan. Christ is the way (Joh. 14:6); therefore, the church, his body, is the Way (Act. 24:14). Let us not forsake it!
having followed the way of Balaam the son of Beor
See also Jud. 1:11. As was pointed out in 2Pe. 1:16 and 2Pe. 2:2, the word exakoloutheo (having followed), may mean to imitate anothers conduct or behavior. The prophet Balaam was influenced and motivated by covetousness, and these men were treading in his steps.
But it is well to point out that in fact these wicked men resembled Balaam in other ways: (1) Both professed to be servants of God, or religious teachers. (2) Both induced others to commit sinthe same kind of sin. Balaam counselled the Moabites to entice the children of Israel to illicit practices with their women, thus introducing licentiousness into the camp of the Hebrews. See Num. 25:1-9 where this sin is recorded, and Num. 31:13-16 for Balaams part in causing it.
who loved the hire of wrong-doing
That is, he loved the wages or pay he received for disobeying God. Balaam was continually sent gifts from Balak, the king of Moab, that he might curse Israel. At first the prophet refused, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the word of Jehovah my God, to do less or more (Num. 22:18). But soon afterward he began to seek Gods permission to go with Balak. He was allowed to go, but only on the condition he speak Gods words.
but he was rebuked for his own transgression
In a most unusual way!
a dumb ass spake with mans voice and stayed the madness of the prophet
Num. 22:21-35. After the rebuke from his ass (and also the angel of Jehovah), Balaam confessed, I have sinned; for I knew not that thou [the angel] stoodest in the way against me: now therefore, if it displease thee, I will get me back again (Num. 22:34). Evidently, the prophet was truly sorrowful and penitent, for he does speak precisely what God tells him to, to the utter consternation of Balak.
It might be fairly asked, how was the prophets madness stayed, when he proceeded on with Balak? It appears from comparing Num. 22:20 with Num. 22:35 that the wrath of God was not kindled against him for going (for Jehovah had told him to go). But we are nowhere told when he first left that he intended to speak just what God told him to. He was evidently going with the wrong motiveto curse Gods people. He would have his expensive gifts, and Israel would be cursed! This was madness. (Love of money often makes one act insanely!) God then talked to him through two mouthpieces: an ass and an angel. Afterward, his intentions changed and he was allowed to proceedhimself a mouthpiece of God. The transgression and madness was more in his reason or motive for going, than in the going itself.
The complete Scriptural account of Balaam and his deeds may be found by reading Numbers, Chap. 2225, Num. 31:1-20. After his cursing was stayed, he later gave sinful counsel, causing thousands of Israelites to be slain by the plague, Thus the staying of his madness was not permanent.
2Pe. 2:17 These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved.
Expanded Translation
These men are like springs without water (dry), and like clouds driven by a violent attack of wind which comes in furious gusts; for whom the blackest and gloomiest darkness has been reserved, kept, and preserved.
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These are springs without water
Jude adds, clouds without water as well as autumn trees without fruit (Jud. 1:12). In each case the appearance provided an expectation which was not fulfilled. From a spring (or a well fed by one, as the word is used in Joh. 4:6; Joh. 4:14, where it is rendered well) we expect water. The unexpected benefits are not received from these false teachers. They may build up hope by uttering great swelling words of vanity (2Pe. 2:18) and promising them liberty (2Pe. 2:19), but the thirst of the soul will never be quenched at their fountain. Jesus and his righteous teachings provide us with the real water of life. See Mat. 5:6, Joh. 4:10-14.
and mists driven by a storm
The word mists (homichle) may signify a cloud as well as a mist. And many manuscripts have the word nephele here, which only means a cloud. These clouds (men) are urged forward by a storm (lailaps). This is not any storm, but one involving strong and erratic winds. It is never a single gust, nor a steadily blowing wind, however violent; but a storm breaking forth from black thunder-clouds in furious gusts, with floods of rain, and throwing everything topsy-turvy (Schmidt, quoted by Thayer).
Now the clouds in the figure are peoplefalse teachers! These unstable and unsettled souls were not solidly grounded or rooted in the true teachings of Christ (Col. 2:6-7). They themselves were tossed to and fro and carried about with every wind of doctrine (Eph. 4:14), and yet were posing as the spiritual leaders of others! The reference here to their unsettled and unsteadfast condition seems to point to their whole way of livingmoral, spiritual and doctrinal.
for whom the blackness of darkness hath been reserved
Again referring to Tartarus, as in 2Pe. 2:4; 2Pe. 2:9, Jud. 1:6. It will be a place of absolute and total darkness!
Hell also shall be a place of darkness (Mat. 8:12; Mat. 22:13). Mat. 25:30).
2Pe. 2:18 For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error;
Expanded Translation
For these deceivers, by uttering big, overswollen, immoderate words expressive of vanity, emptiness, and folly; allure, beguile, and entice in (into) the lusts and strong cravings of the fleshly or sensuous nature, through lasciviousness (abandonment of moral restraint), those who are just escaping[71] from (unchristian people) who are living in error and perverseness.
[71] Other MSS, have who have just escaped . . .
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For, uttering great swelling words of vanity, they entice in the lusts of the flesh
See also 2Pe. 2:14 and Jud. 1:16. The great swelling words of vanity are evidently flattering and seductive words, for with these they entice their listeners into the lusts of the flesh. The word entice (deleazo) means literally, to catch by bait, and thus came to signify to beguile by blandishments or flattery. Part of their bait was their ability to use big, vain words. But in addition to this, they enticed
by lasciviousness
(aselgeia). See notes under 1Pe. 4:3, 2Pe. 2:2. It is unbridled lust, excess, wantonness, shamelessness. The one who has this trait shows little or no restraint or self-control in his moral behaviorgives free vent to his sensual and lustful appetites. And who do they entice by such means?
those who are just escaping from them that live in error
In many cases the same as the unsteadfast souls mentioned in 2Pe. 2:14. These sinister men were striving to lead others back to the ungodly life and the ungodly people from which they had escaped. It is much easier to bring about the death of a baby than a strong and full-grown man. Knowing this, the false teacher tried to snuff out the spark of spiritual life which had been ignited in the souls of these Christians, but had not long been burning.
It is hard to imagine such immoral and unprincipled men as those here described, claiming to be teachers of the truth. But upon a close scrutiny of some of our modern-day sects right here in America, one will find men (and women) carrying on in a similar fashion. And it all justified under the cloak of true religion!
Fuente: College Press Bible Study Textbook Series
(14) Of adultery.Literally, of an adulteress. This verse has no counterpart in Jude.
That cannot cease from sin.Literally, that cannot be made to cease from sin. (Comp. attentively 1Pe. 4:1.) It was precisely because these men refused to suffer in the flesh, but, on the contrary, gave the flesh all possible licence on principle, that they could not cease from sin.
Beguiling.Strictly, enticing with bait. We have the same word in 2Pe. 2:18, Jas. 1:14, and nowhere else. If deceits be the right reading in 2Pe. 2:13, this clause throws some light on it. In any case, the metaphor from fishing, twice in this Epistle and only once elsewhere, may point to a fisherman of Galilee. (Comp. Mat. 17:27.)
With covetous practices.Better, in covetousness. The word is singular, as in 2Pe. 2:3, according to all the best MSS. and versions.
Cursed children.Rather, children of malediction. So Rheims; Wiclif has sones of cursynge. They are devoted to execration; malediction has adopted them as its own. (Comp. son of perdition, Joh. 17:12; 2Th. 2:3.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Full of adultery Rather, Of an adulteress. At the love-feasts their very eyes speak their insatiable lust, and do not cease from the sin of lustful gazing. Mat 5:28.
Beguiling Laying baits for those not established in Christian doctrine and life.
Exercised They had trained their heart so thoroughly in covetousness, as a gymnast trains himself, that they had become skilful experts in all its arts.
Cursed children Rather, children of a curse, like “the son of perdition.” Joh 17:12. Their unblushing greed and abominable licentiousness had brought them where God’s curse was abiding upon them.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Pe 2:14. Having eyes full of adultery, There is a prodigious strength in the original; it properly signifies their having an adulteress continually before their eyes;having eyes full of an adulteress. Instead of cannot cease from sin, the original should be rendered, and that cease not from sin: if they could not have ceased from sin, it would have been no crime in them; but they were men of most insatiable desires, and in their eyes one might have read the wickedness of their hearts. In this sentence the apostle represents them as wicked in their own practice; in the next, as laying baits for unstable souls. He paints them in lively colours, and gives all their remarkable features, that true Christians might easily know and carefully avoid them. See on 2Pe 2:18 ch. 2Pe 3:16 and the note on Jam 1:14. As the word , rendered covetous practices, is in the plural number, Wolfius and others would understand thereby every immoderate desire, whether of riches or sensual pleasures. So understood, it will connect with what goes before and what follows: for in what goes before, they are charged with debauchery of heart and life; and, in what follows, with covetous practices. Cursed children, or children of a curse, means exposed to a curse, as being vicious themselves, and endeavouring to ensnare others into vice. See Mat 25:41. 1Pe 1:14 and Longinus on the Sublime, sect. 4: ad fin.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:14 has no parallel in Jude.
Description of the sensual lust of the eye of the false teachers.
] The adulterous lust is depicted in their eyes; in the expression: , the lust after the , revealing itself in the eyes, is designated as a being filled of the eye with it, since they look at nothing else but this. The interpretation of Hornejus is not to the point: quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulterae habitent, seu ut adulteras semper in oculis ferant.
Hofmann explains by reference to Plato, Sympos . 194 B, here equivalent to: “to be entirely engrossed, preoccupied with something.”
It is wrong to suppose (as Dietlein does) that it is here in any way stated that a female member of the house, into which they had forced themselves, had already fallen a victim to their seduction. Calvin even [75] had connected this verse closely with the preceding, as Schott and Hofmann do; but it is not easy to understand why the persons here described should have had adulterous desires only at the feasts.
] “ not satiated, unsatisfied in sin ,” i.e. eyes, in which is reflected the restless desire after ever fresh sin; in , the reference is chiefly to sensual sins.
] 2Pe 2:18 , and Jas 1:14 : “ to allure, to entice ;” quasi pisces hamo captare (Beza).
] (chap. 2Pe 3:16 ), not: “wanton” (Luther), but: in fide et pietatis studio nondum satis fundatus et formatus (Gerhard).
This idea is doubtless connected more closely with what precedes than with what follows (Hofmann), so that the sense is: they entice them, so as to satisfy their fleshly lusts on them.
] Third vice: [76] covetousness. The construction of the verb , c. gen., occurs also in the classics (Philostratus: 2. 15: ; 3. 2 Peter 1 : . ; 10. 2 Peter 1 : ): “ a heart practised in covetousness ;” Calvin is quite unwarranted in interpreting here by: cupiditates; cf. 2Pe 2:3 .
] cf. Eph 2:3 ; 2Th 2:3 : “ men, who have incurred the curse ;” an expression of profoundest displeasure; similar to , 2Pe 2:13 . It is doubtful whether it is to be connected with the preceding or with the subsequent passage; the first combination is preferable, because in it the language is more passionate. In the other case the construction, from 2Pe 2:10 med. onwards, might be taken thus: , as introducing the section down to , 2Pe 2:13 ; that from there to , 2Pe 2:14 ; and that as far as , 2Pe 2:16 .
[75] Calvin: Isti vos ac coetum vestrum foedis maculis aspergunt: nam dum epulantur vobiscum, simul luxuriantur in suis erroribus, amores meretricios et perditam incontinentiam oculis gestuque exprimunt.
[76] Hofmann erroneously says that this states “not a third, but a second characteristic of their nature, the avaritia, along with the luxuria,” for in the first half of this verse they are accused of something which is identical neither with luxuria nor with avaritia, and this even if . be closely connected with the preceding passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 14. Having eyes full of adultery ] Gr. Of the adulteress, as if she were seen sitting in the eyes of the adulterer. The wanton Greek was said to have in his eyes , non virgines sed meretrices, not maids but minions. a Archilaus the philosopher told a young wanton, Nihil interest quibus membris cinaedi sitis, posterioribus an prioribus. The leper was to shave his eyebrows, to teach us to take away the lust of the eyes, Lev 14:9 . These, like Jacob’s sheep, too firmly fixed on beautiful objects, make the affections bring forth spotted fruit. And it is as easy to quench the fire of Etna as the thought fixed by lust.
And that cannot cease to sin ] Though they have made many covenants with God, promises to men. So Pro 19:19 . They break all, as easily as Samson did the new ropes.
Exercised with covetous practices ] Which they constantly follow, as the artificer doth his trade.
a Plutarch. puellam et pupillam oculi significat. Vitiis nobis in animum per oculos est via. Quintil.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] having eyes full of an adulteress (“quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulter habitent, seu ut adulteras semper in oculis ferant.” Horneius, in Huther) and that cannot be made to cease from sin (cf. , , 1Pe 4:1 . Kypke quotes from Jos. B. J. vii. 37 (10. 2), ), laying baits for (Demosth., p. 241. 2, speaks of . ) unstable souls (ref. The word occurs in Musus, 295: : the signification, as here, unstable, unfixed, “in fide et pietatis studio nondum satis fundatus et formatus”), having a heart practised in covetousness (this construction, a gen. after , is not without example: see Thomas Magister sub voce, and Hemsterhuis’s note. So some in Act 22:3 (see note there), cf. Hom.-Clem. iv. 7 (vol. ii. p. 123, Migne), . The phrases, , , , , are common in Homer: so , Il. . 5: , . 811: , Hesiod. . . . 649. The true account of such genitives seems to be, not, as Hemst. that the participles are taken as nouns, but as in , , , that they are partitive genitives), children of curse (i. e. as in ref. 2 Thess., , Joh 17:12 , persons devoted to the curse, accursed. But the E. V., “ cursed children ,” does not give the meaning, being used in the original simply with reference to .
Fuente: Henry Alford’s Greek Testament
2Pe 2:14 . . For use of genitive with this verb, cf. 1Pe 4:1 . See Grammatical Note. . Cf. 2Pe 2:18 and Mayor’s note on Jas 1:14 , “entice or catch by a bait”. . Cf. , 1Pe 1:14 .
Fuente: The Expositors Greek Testament by Robertson
adultery = an adulteress.
that cannot cease. Greek. akatapaustos. Only here.
sin. App-128.
beguiling. See Jam 1:14.
unstable. Greek. asteriktos. Only here and 2Pe 3:16.
souls. App-110.
an heart, &c = having a heart.
exercised. See 1Ti 4:7. covetous practices = covetousness.
cursed children = children (App-108.) of (the) curse.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] having eyes full of an adulteress (quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulter habitent, seu ut adulteras semper in oculis ferant. Horneius, in Huther) and that cannot be made to cease from sin (cf. , , 1Pe 4:1. Kypke quotes from Jos. B. J. vii. 37 (10. 2), ), laying baits for (Demosth., p. 241. 2, speaks of . ) unstable souls (ref. The word occurs in Musus, 295: : the signification, as here, unstable, unfixed, in fide et pietatis studio nondum satis fundatus et formatus), having a heart practised in covetousness (this construction, a gen. after , is not without example: see Thomas Magister sub voce, and Hemsterhuiss note. So some in Act 22:3 (see note there), cf. Hom.-Clem. iv. 7 (vol. ii. p. 123, Migne), . The phrases, , , , , are common in Homer: so , Il. . 5: , . 811: , Hesiod. . . . 649. The true account of such genitives seems to be, not, as Hemst. that the participles are taken as nouns, but as in , , , that they are partitive genitives), children of curse (i. e. as in ref. 2 Thess., , Joh 17:12, persons devoted to the curse, accursed. But the E. V., cursed children, does not give the meaning, being used in the original simply with reference to .
Fuente: The Greek Testament
2Pe 2:14. , of an adulteress) An adulteress has gained possession of their eyes, that is, alluring desire. The parallel word is, from sin.-, enticing) with those eyes to disgraceful deeds of the flesh.-, the heart) Besides the eyes, mention is also made of the heart: Eze 6:9.-, of cursing) not of blessing in Christ, 1Pe 3:9. Cursing especially follows covetousness. See the following verses.
Fuente: Gnomon of the New Testament
sin
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
eyes: 2Sa 11:2-4, Job 31:7, Job 31:9, Pro 6:25, Mat 5:28, 1Jo 2:16
adultery: Gr. an adulteress
that cannot: Isa 1:16, Jer 13:23, Mat 12:34, Joh 5:44
beguiling: 2Pe 2:18, 2Pe 3:16, Mar 13:22, Rom 16:18, 1Co 11:19, Eph 4:14, Col 2:18, Jam 1:8, Rev 12:9
an heart: 2Pe 2:3, Jud 1:11
cursed: Isa 34:5, Isa 65:20, Mat 25:41, Eph 2:3
Reciprocal: Gen 6:2 – saw Gen 39:7 – cast Gen 49:4 – Unstable Exo 18:21 – hating Num 22:32 – thy way Num 25:18 – beguiled Jdg 18:4 – hired me 2Ki 5:20 – and take Psa 119:36 – and not to Pro 1:19 – every Pro 4:16 – General Isa 33:15 – shaketh Isa 44:18 – cannot Isa 56:11 – they are Isa 57:17 – the iniquity Jer 6:13 – For Jer 14:15 – Sword and famine shall not Jer 17:11 – he that Jer 22:17 – thine eyes Jer 23:14 – they commit Jer 51:13 – and the Eze 6:9 – their eyes Eze 13:18 – hunt souls Eze 23:16 – and sent Hos 1:2 – children Mic 3:11 – and the prophets Mat 12:45 – and the Mat 13:22 – the care Mat 23:14 – for ye Mat 24:49 – and to Mat 26:15 – What Mar 14:11 – and promised Luk 12:15 – Take Joh 2:16 – make Joh 10:1 – the same Joh 12:39 – they Act 5:2 – kept Act 8:20 – Thy Act 24:26 – hoped Rom 8:7 – neither Rom 13:13 – chambering 1Co 5:11 – or covetous Gal 1:8 – let Eph 2:2 – the children Eph 5:3 – covetousness Col 3:6 – children 1Th 2:5 – a cloak 1Ti 3:3 – not covetous 2Ti 3:2 – covetous 2Ti 3:3 – incontinent 2Ti 3:8 – men Heb 12:11 – exercised Heb 13:5 – conversation
Fuente: The Treasury of Scripture Knowledge
2Pe 2:14. Adultery is from a Greek word that is defined by Thayer, “An adulteress.” He explains about eyes being full of her as follows: “Eyes always on the watch for an adulteress, or from which adulterous desire beams forth.” That cannot cease from sin. We know the Lord will not condemn a man for something he actually cannot avoid, hence we must look for the meaning of this phrase. In Thayer’s definition of the Greek (the words in italics), he says, “Not quieted, that cannot be quieted,” and he explains it as follows: “Eyes not quieted with sin, which they commit with adulterous look.” Hence it does not mean these men cannot cease looking at an adulteress (for they could), but they cannot satisfy themselves just by looking; they will desire to obtain gratification. Doubtless that is why Jesus said “Whosoever looketh on a woman to lust after her bath committed adultery with her already in his heart” (Mat 5:28). Beguiling unstable souls. These men looking round for an adulteress may not find one with such intentions, but if they are unstable (not firm in character), these evil men may entice them into sin. Covetous practices. In addition to being immoral they are grasping and try to take undue advantage of the free provisions that were intended as an expression of brotherly fellowship. Cursed children. The first word is an adjective and describes children which means a certain class of individuals. These people are under the curse of the Lord because He has pronounced condemnation upon all such characters who do not repent before death.
Fuente: Combined Bible Commentary
2Pe 2:14. having eyes full of an adulteress. The noun rendered adultery both by the A. V. and by the R. V. means really an adulteress. The phrase full of also means, at least occasionally in the Classics, engrossed by. Thus the sense may be either having eyes for nothing else but an adulteress, or revealing in their very eyes the adulterous object of their desire. It is possible, as has been suggested, that Peter is recalling here his Lords words recorded in Mat 5:28. There is no reason to suppose, however, that any particular temptress occupying a prominent position is in view. The phrase is simply a bold method of expressing the sensual passion of the men,men whose eyes burned with impure fires, whose adulterous lust gleamed in their eyes.
and that cannot be made to cease from sin. So it may be rendered rather than simply unsatisfied with sin, or that cannot cease from sin. The clause adds the strokes of restlessness and persistence to the picture of their sensual profligacy.
enticing unstable souls. The verb occurs again in 2Pe 2:18 and in Jas 1:14, and is a more picturesque term than the beguiling of the A. V. It means to allure by holding out a bait to one.
having a heart exercised in covetous-ness. The N. T. more than once brings greed and sensuality into very intimate connection (1Th 4:6; 1Co 5:11; Eph 5:3; Eph 5:5), and hence some eminent interpreters (Calvin, Plumptre, etc.) suppose that the sin of impurity is meant here. But as covetousness has already been introduced in 2Pe 2:3 as a prominent characteristic of these men, there is no reason for departing from the ordinary sense of the word here. Three great vices, therefore, which go naturally together, being only so many types of the same selfishness, viz. luxuriousness, sensuality, avarice, are ascribed to them here.children of a curse; that is to say, men who are devoted to the curse, who are of the quality or character so described. On this formula see note on 1Pe 1:14; comp. also Joh 17:12; Eph 2:2; 2Th 2:3. The description given in this verse as a whole does not meet us again in Jude.
Fuente: A Popular Commentary on the New Testament
2:14 {7} Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
(7) He condemns those men, showing even in their behaviour and countenance an unmeasurable lust, making trade of the souls of vain persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the sons of God in the same way Balaam did, whom the dumb beast reproved.
Fuente: Geneva Bible Notes
The person who has eyes full of adultery is one who thinks only of fornication when he or she sees members of the opposite sex. The false teachers sinned without restraint (cf. Mat 5:28). Furthermore they lured people not firmly committed to Jesus Christ to join them, as a fisherman lures his prey. They had considerable experience practicing greed and were experts in it. They behaved like children, undisciplined and self-centered, and were under God’s judgment.