Exegetical and Hermeneutical Commentary of 2 Peter 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;
12. But these, as natural brute beasts, made to be taken and destroyed ] Literally, as irrational merely natural animals born for capture and destruction. A different order of the words in some MSS. justifies the rendering born by their nature. The words express a strong indignation, at first sight scarcely reconcilable with the implied protest against a railing accusation. It must be remembered however that the whole context implies a depth of infamy and impurity for which no language could well be too strong in its scornful condemnation.
speak evil of the things that they understand not ] Literally, speaking evil (or railing) in the things in which they are ignorant. The words point to the same form of railing as before. They present, as it were, the evil of which St Paul speaks (“intruding into those things which they have not seen,” Col 2:18) at its opposite pole. As, on the one hand, there was the danger of an undue reverence for angelic “dignities,” so, on the other, there was the peril of men acting irreverently, from the standpoint of an equally crass ignorance, and speaking of the mystery of spiritual evil, not with solemn awe, but with foolish talking and jesting.
and shall utterly perish in their own corruption ] We cannot improve on the English rendering, but it fails to give the emphasis which is found in the Greek from the repetition of the same root both in the noun and the verb. Literally the clause runs, they shall be corrupted in and by their corruption, i.e. in St Paul’s words, of which these are in fact the echo, “they that sow to the flesh shall of the flesh reap corruption” (Gal 6:8).
Fuente: The Cambridge Bible for Schools and Colleges
But these, as natural brute beasts – These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seeM to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered natural, (which, however, is lacking in several manuscripts), means as they are by nature, following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their natural appetites, and did not allow their reason or conscience to exert any constraint. The word rendered brute, means without reason; irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If a man sinks himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals – lions, and panthers, and wolves, and bears – are regarded as dangerous, and as made to be taken and destroyed, so the same destiny must come upon men who make themselves like them.
Made to be taken and destroyed – They are not only useless to society, but destructive; and men feel that it is right to destroy them. We are not to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed; but that people so regard them.
Speak evil of the things that they understand not – Of objects whose worth and value they cannot appreciate. This is no uncommon thing among people, especially in regard to the works and ways of God.
And shall utterly perish in their own corruption – Their views will be the means of their ruin; and they render them fit for it, just as much as the fierce passions of the wild animals do.
Fuente: Albert Barnes’ Notes on the Bible
2Pe 2:12
But these, as natural brute beasts.
Men like beasts
I. Their resemblance.
1. What they are like–beasts. You have read many fables and apologues, wherein beasts are feigned to speak like men; but who would endure that theatre, where men be seen to play the beast? Such is the power of sin, it can transform men into beast. While idolaters turn beasts into gods, they turn themselves into beasts.
2. Wherein they are like them.
(1) The whole intendment of the beast is sensuality; and so of wicked men.
(2) Beasts cannot foresee the future, not provide for it.
(3) Beasts are not ashamed of their deeds; where is no reason, there is no sin; and where no sin, no shame. These have reason, yet are not ashamed of their abominations (Jer 8:12); and therein are beasts, or worse.
II. Their ordinance. Made to be taken and destroyed.
1. God is an absolute Lord over His creatures, and hath as just right of their disposition, as He had power of their creation (Mat 20:15).
2. God is always most just, nor can lie do other than what is perfectly good. His judgments are sometimes manifest, often secret, always wonderful, never unjust.
3. The will of God is the cause of all causes, in which we must make a stand; and neither beyond it, nor without it, seek for any reason.
4. God hath not ordained any to destruction without the respect of sin.
III. Their ignorance. Speak evil of the things that they understand not. Not to understand, is the infirmity of a man; to speak of that he understands not, is the part of a fool; bat to speak maliciously evil, is the part of a devil. They will not understand, they will not be silent, they will not speak well. If they will not know, let them hold their peace; nay, they will speak; but then let them give good words; nay, they will speak evil.
IV. Their vengeance. Shall utterly perish in their own corruption.
1. No cause doth more necessarily produce its proper effect, than sin doth naturally beget punishment.
2. Forbearance of punishment is no argument of immunity; though not presently, they shall perish.
3. Obstinate sin would make its own rod, were there none prepared. The grace of God resisted, turns to desperateness; and wicked men, like some beasts, grow mad with baiting. They cannot be quiet till they have wrought out their full destruction. (Thos. Adams.)
Sensuality
1. Sin, where it reigns, turns a man into a brute beast as it were. This is showed in all those places of Scripture where wicked men are compared unto brute beasts, either in general or in special, to horses, mules, dogs, swine, foxes, wolves, bears, lions, etc.
2. The fountain of all this sin and misery is the want of a right and spiritual judgment.
3. A sign of such a condition, that is, of a man turning to a brute beast, is to follow the passions of corrupted nature without reason.
4. Such men do corrupt also whatsoever natural goodness they have in them.
5. Such sinners are entangled in their sins, and kept unto destruction like as brute beasts in their snares, wherewith they are taken (2Ti 2:26; Lam 1:14). (Wm. Ames, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. But these, as natural brute beasts] . As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion.
Made to be taken and destroyed] Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But these; the false teachers before mentioned.
As natural brute beasts; beasts which are void of reason, and follow only their sensual inclination.
Made to be taken and destroyed; being made for mens use, and so to be a prey to them; while they hasten after their food, they are taken in nets and snares, and being taken are destroyed.
Speak evil of the things that they understand not; either the great mysteries of religion, whereof they are stupidly ignorant; or rather, dignities, before mentioned, which they, (not knowing, or not considering, them to be of God, and of so great use to men), following the inclination of their own corrupt natures, speak against.
And shall utterly perish in their own corruption; or, shall be corrupted in their own corruption, i.e. shall be utterly destroyed by their own fault and folly; penal corruption (or perdition) following upon sinful. The sum is: That as brute beasts, which have no reason, follow their brutish appetite, till it lead them into destruction, and where they sought their meat they find their death, Pro 7:23; so these false teachers, not being guided by reason, much less by the light of the Spirit, but merely by sway of their natural inclinations, in speaking evil of that ordinance which God hath honoured, shall bring upon themselves that destruction they have deserved.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. (Jude19).
ButIn contrast to the”angels,” 2Pe 2:11.
bruteGreek,“irrational.” In contrast to angels that “excelin strength.”
beastsGreek,“animals” (compare Ps49:20).
naturaltransposed inthe oldest manuscripts, “born natural,” that is, bornnaturally so: being in their very nature (that is, naturally)as such (irrational animals), born to be taken and destroyed (Greek,“unto capture and destruction,” or corruption, seeon Ga 6:8; compare end of thisverse, “shall perish,” literally, “shall becorrupted,” in their own corruption. Jude10, naturally . . . corrupt themselves,” and sodestroy themselves; for one and the same Greek wordexpresses corruption, the seed, and destruction, thedeveloped fruit).
speak evil ofGreek,“in the case of things which they understand not.”Compare the same presumption, the parent of subsequent Gnostic error,producing an opposite, though kindred, error, the worshipping of goodangels”: Col 2:18,”intruding into those things which he hath not seen.“
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But these, as natural brute beasts,…. So far are these men from acting like the angels, that they are sunk below their own species, and are like beasts, and become brutish in their knowledge and behaviour; are like the horse and the mule, without understanding, act as if they were without reason; yea, are more stupid and senseless than the ox, or the ass, which know their owner, and their crib; and even in those things which they might, and do know by the light of nature, they corrupt themselves; and being given up to judicial blindness, and a reprobate mind, call good evil, and evil good, and do things that are not convenient, and which even brute beasts do not; and like as they are guided by an instinct in nature, to do what they do, so these men are led and influenced by the force and power of corrupt nature in them, to commit all manner of wickedness: and like them are
made to be taken and destroyed; or, as it may be rendered, “to take and destroy”; as beasts and birds of prey, such as lions, tigers, wolves, bears, vultures, hawks, c. to which abusers of themselves with mankind, ravishers of women, extortioners, oppressors, thieves, robbers, and plunderers of men’s properties, may be compared: or “to be taken and destroyed” that is, they are made or appointed to be taken in the net and snare of Satan, are vessels of wrath fitted for destruction, and are afore ordained to condemnation and ruin: and this being their case, they
speak evil of the things they understand not; either of angels, of whose nature, office, and dignity, they are ignorant; and blaspheme them, by either ascribing too much to them, as the creation of the world, and divine worship, as were by some ancient heretics; or by speaking such things of them as were below them, and unworthy of them; or of civil magistrates, not knowing the nature and end of magistracy and civil government, and therefore spoke evil of them, when they ought to pray, and be thankful for them, and live peaceable and quiet lives under them; or of the ministers of the word, whose usefulness for the conversion of sinners and edification of saints were not known, at least not acknowledged by these men; hence they were traduced, and went through ill report among them, being as unknown by them; or of the Scriptures of truth, which heretical men do not truly know and understand, but wrest to their own destruction, or deny; and of the Gospel and the mysteries of it, which are things not seen, known, and understood by carnal men, and therefore are blasphemed, reviled, and reproached by them:
and shall utterly perish in their own corruption: of which they are servants, 2Pe 2:19, in their moral corruption, in their filthy and unnatural lusts, which are the cause of their everlasting perdition and destruction, to which they are righteously appointed of God.
Fuente: John Gill’s Exposition of the Entire Bible
But these ( ). The false teachers of verse 1.
As creatures (). Living creatures, old word, from (alive), Judg 1:10; Rev 4:6-9.
Without reason (). Old adjective, in N.T. only here, Judg 1:10; Acts 25:27. Brute beasts like (wild animals).
Born (). Perfect passive participle of .
Mere animals (). Old adjective in – (from , nature), natural animals, here only in N.T.
To be taken ( ). “For capture” (old substantive, from , here only in N.T.).
And destroyed ( ). “And for destruction” just like a beast of prey caught. See 1:4.
In matters whereof they are ignorant ( ). “In which things they are ignorant.” Here = (in those things which), a common Greek idiom. For (present active indicative) see 1Thess 4:13; 1Tim 1:7 for a like picture of loud ignoramuses posing as professional experts.
Shall in their destroying surely be destroyed ( ). Second future passive of . Rhetorical Hebraism in the use of (same root as ), word four times in II Peter. See Jude 1:10.
Fuente: Robertson’s Word Pictures in the New Testament
As natural brute beasts made to be taken and destroyed. This massing of epithets is characteristic of Peter. Natural [] , Rev., mere animals, should be construed with made, or as Rev., born [] . Brute [] , lit., unreasoning or irrational. Rev., without reason. Compare Act 25:27. Beasts [] . Lit., living creatures, from zaw, to live. More general and inclusive than beasts, since it denotes strictly all creatures that live, including man. Plato even applies it to God himself. Hence Rev., properly, creatures. To be taken and destroyed [ , ] . Lit., for capture and destruction. Destruction twice in this verse, and with a cognate verb. Render the whole, as Rev., But these, as creatures without reason, born mere animals to be taken and destroyed.
Speak evil [] . Participle. Rev., rightly, railing. Compare vv. 10, 11.
And shall utterly perish in their own corruption [ ] . There is a play upon the words, which the Rev. reproduces by rendering, “shall in their destroying surely be destroyed.” The and, which in the A. V. connects this and the preceding sentence, is rather to be taken with shall be destroyed, as emphasizing it, and should be rendered, as Rev., surely, or as others, even or also. Compare on the whole verse Jude 1:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “But these as natural brute beasts.” (Greek autoi de) “These moreover” as or like (aloga) “mindless, unreasoning” (zoa) animals,
2) “Made to be taken and destroyed.” (Greek phusika gegennemera) “having been natural born” (eis alosin) “for capture” and (phthoran) corruption.
3) “Speak evil of the things that they understand not.” (en ois agnoousin) “In things which they are ignorant of” (blasphemountes) blaspheming or railing. 1Co 1:20; 1Co 3:19-20; Rom 10:1-4.
4) “And shall utterly perish.” (Kai phtharesonta) and shall indeed be corrupted.
5) “In their own corruption.” Peter simply asserted that these immoral Christ denying false teachers and prophets would one day “boil in their own stew,” be corrupted, destroyed, brought to great destruction from their own corrupt seed sowing. Gal 6:7-8; Mat 23:27-33.
Fuente: Garner-Howes Baptist Commentary
12. But these. He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many.
He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning. (170)
What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive.
(170) The words may be thus rendered, —
“
But these, as natural unreasoning animals, born for capture and destruction, speaking evil of things which they understand not, shall utterly perish through their own corruption.”
They are compared to animals which are by nature without reason, and such as live on prey, wild and rapacious, which seem to have been made to be taken and destroyed; and they are often taken and destroyed while committing plunder. So these men, their wickedness would be the means of ensnaring and destroying them. — Ed.
Fuente: Calvin’s Complete Commentary
2Pe. 2:12 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,
Expanded Translation
But these deceivers are like (irrational or) brute beasts (creatures) who are born and exist in accordance with mere natural instincts unto (for) the capture (taking, catching) and slaughter, (in that in both cases their doom is certain). Railing and speaking reproachfully in matters of which they are ignorant and do not understand, they shall because of[68] their (spiritually and morally) corrupting influence certainly be destroyed themselves (i.e., perish eternally).
[68] Literally, in their corrupting . . . But Dana and Mantey (in A Manual-Grammar of the Greek New Testament) show that en (in) may have the resultant meaning because of, as in Rom. 1:24, Col. 1:21.
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But these, as creatures without reason, born mere animals to be taken and destroyed
The second comma in this phrase could be ommitted. The false teacher was as (hos, like as, similar to) the brute beast in that his doom was certain and unavoidable, Compare the similar picture drawn in Jas. 5:5. As brute beasts are born and raised for the inevitable day of slaughter, so the everlasting misery of these men awaited them, and would just as certainly befall them. The word destroyed (phthora) here means killing, slaughter (Bagster).
railing in matters whereof they are ignorant
Railing (blasphemeo) also appears in 2Pe. 2:10. They use their slanderous and profane speech in regard to areas of knowledge of which they are ignorantwhere they do not know the facts of the case, Paul speaks of a similar group in 1Ti. 1:6-7.
shall in their destroying surely be destroyed
The words in this verse translated destroyed . . . destroying . . . destroyed all come from the same basic Greek verb (phtheiro), In the first case it appeared as a noun (phthora) in regard to the animals that were killed. Its root idea is corruption, decay, destruction, or ruin. So the body which is subject to decay (corruption) shall not inherit incorruption (1Co. 15:50). But Peter uses the word more often of moral and spiritual corruption, the depravity and decay of the soul (see 2Pe. 1:4, 2Pe. 2:19 corruption). In the phrase before us he is showing how the condemnation and eternal misery of these men was as certain as the capture and slaughter of beasts. They shall in their destroying (phthora, the noun) also be destroyed (phtheiro, the verb). Who were they destroying, corrupting, or bringing into a worse condition? Their followers! Their disciples were becoming inferior, lower, and rotten spiritually and morally BECAUSE OF THE FALSE TEACHERS CORRUPTING INFLUENCE! And what would be the reward for their services? THEY THEMSELVES would be brought into a worse conditiona much worse condition! They will be consigned to the black pits of Tartarus and reserved for the fires of hell!
Fuente: College Press Bible Study Textbook Series
(12) But these, as natural brute beasts.Omit natural. This verse appears to tell strongly in favour of the priority of our Epistle. The literary form of Jud. 1:10, is so very superior; the antithesis (quite wanting here) between abusing what they cannot know and misusing what they cannot help knowing is so telling, and would be so easily remembered, that it is improbable that a writer who was willing to adopt so much would not have adopted in this respect also; and whichever writer is second, it is evident that he was willing to adopt his predecessors material almost to any extent. On the other hand, there is nothing improbable in a writer who knew this verse improving upon it by writing Jud. 1:10. The verses, similar as they are in much of their wording, are very different in their general drift. Jud. 1:10, is simply an epigrammatic description of these ungodly men; this verse is a denunciation of final ruin against them.
Made to be taken and destroyed.Literally, born naturally for capture and destruction. Natural comes in better here as a kind of adverb than as an additional epithet to beasts. The force of it is that these animals cannot help themselvesit is their nature to rush after what will prove their ruin; but the false teachers voluntarily seek their own destruction against nature. This verse contains one of the repetitions noticed above (see on 2Pe. 2:7) as characteristic of this Epistle. The word for destruction and corruption is one and the same in the Greek, the destroying being literal in the first case, moral in the second. Moreover, the word for perish is from the same root. Like brutes born for capture and destruction, these men shall be destroyed in their destruction. But such a translation would be misleading in English.
Shall utterly perish.A reading of higher authority gives us, shall even perish.
In their own corruption.Own may be omitted. Their present evil life anticipates and contains within itself the elements of their final destruction. Thus they bring it upon themselves (2Pe. 2:1). The right division of the sentences here cannot be decided with certainty; the Apostle hurries on, in the full flood of his denunciation, without paying much attention to the precise form of his language. On the whole, it seems best to place only a comma at the end of 2Pe. 2:12, with a full stop or colon at unrighteousness, and to make what follows part of the long sentence, of which the main verb is are gone astray in 2Pe. 2:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. These False teachers. As
destroyed corruption
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But these, as creatures without reason, born mere animals to be taken (captured) and destroyed, railing in matters of which they are ignorant, will in their destroying surely be destroyed.’
In their pride they do not recognise the truth about themselves. They are behaving irrationally. They are forgetting that because they have ignored the Spirit and rather pander to the flesh (see Gal 5:16-24) they are nothing better than animals. Having turned their backs on a true relationship with God, they are like wild beasts (compare Dan 7:3; Dan 8:2 ff; Rev 13:1), and they will thus share the inevitable fate of such animals, they will be captured and destroyed. Evil angels/spirits do not play games.
And yet although being nothing better than animals they think that they can mess with heavenly powers. What folly. There may here be the thought that they call on the occult in order to destroy the lives of those who displease them, ‘railing (blaspheming) in matters of which they are ignorant — destroying’. Or it may indicate that they think that by their own spiritual prowess they can consign ‘demons’ to the pit. Either way the consequence is that they will be destroyed themselves (compare Act 19:13-16).
Note that Peter uses the idea of ‘speaking evil, blaspheming’ three times. ‘Speaking evil of (blaspheming) dignities’ (2Pe 2:10); bringing ‘a blasphemous charge’ (2Pe 2:11); and here ‘speaking evil/blaspheming in matters of which they are ignorant’. They are the very opposite of righteous. They are being blasphemous in the way that they behave towards heavenly beings (like the angels that fell they too are not keeping to their position – Jud 1:6)
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 2:12. But these, as natural brute beasts, But these, as animals, by nature void of reason, born for capture and destruction, railing against things in which they are ignorant, shall be utterly corrupted [or perish] in their own corruption. Benson. Dr. Whitby would render it, But these are as animals void of reason, &c. Indeed it is evident, that it must be explained as a general assertion relating to some violence of temper; as no sin of the tongue (which is immediately afterwards spoken of) could be the resemblance of a brute. It may refer to their running headlong into extremedanger,towhich their licentious manner of speech, especially when attacking the characters of governors, might very naturally expose them. See Jude, 2Pe 2:10. The word , corruption, is twice used in this verse: in the first place, for a natural corruption, or destruction: in the last for moral corruption, or vice. Their moral corruption, if persisted in, would bring on their natural corruption; or, in other words, vice would lead them to misery and ruin, They were like brute animals in being governed by sense and appetite; and, like them, they would fall into a snare. They were like brutes, and were, in respect to the present life, to perish like brutes.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:12 . Compare Jud 1:10 . With all their similarity the two passages are nevertheless very different. The characteristics are still further described in Jud 1:10 , but here the punishment is promised to these men.
] antithesis to ; the predicate belonging to it is .
] Parenthetical thought in close relation to ; Grotius: ita peribunt illi, sicut pereunt muta animantia.
can hardly be translated: “born as sensuous beings to,” etc. (Wiesinger, and formerly in this commentary). is meant rather to bring out that the irrational animals are, according to their natural constitution, born to . Hofmann takes as a second attribute added to by asyndeton, equal to: “by nature determined to ,” etc. But the only objection to this is that alone cannot well be considered as a special attribute. As regards the sense, it makes no difference whether be placed before ( Rec. ) or after .
] According to Luther, a twofold rendering is possible: “First, those who take and strangle; second, who are to be taken, strangled, and slaughtered;” the latter is the only correct interpretation. The general interpretation is, “for taking and destroying;” Schott on the other hand translates, “for taking and consuming ; “and Hofmann, in like manner, who holds that both are active ideas, “that they may be taken and consumed .” This interpretation of , however, is arbitrary, and all the more unwarranted, that in the subsequent , cannot have this special meaning. According to N. T. usage, what is meant by here is the destruction to which the beasts are destined; cf. Col 2:22 .
With regard to the construction, cf. “Winer, p. 583 [E. T. 784]. According to the usual interpretation, is dependent on , and is to be resolved into: , , . (Winer decides in favour of this; so, too, Wiesinger, and Buttmann, p. 128). But may also be dependent on , and be resolved: , , . There is no other instance to be found of the construction , although occurs frequently. Buttmann accordingly says that by here (not the object strictly speaking, but) “rather the sphere is denoted, within which the evil-speaking takes place;” nor is the combination of with common, “yet it is not without example in later writings;” it is to be found in Test. XII. patr. in Fabricius cod. pseudepigr. V. T. p. 717. That , in the sense of it, may be joined with , is shown by the German expression, “to be ignorant in a matter.” Besides, in both constructions the sense is substantially the same. According to the connection with what precedes (2Pe 2:10 ) and Jud 1:8 ; Jud 1:10 , the are to be understood as that which was unknown to them, and to which their slanders had reference. On account of this irrational evil-speaking, that will happen to them which is expressed in the words: . has been understood here to mean moral corruption; thus de Wette-Brckner, Steinfass, Fronmller; erroneously, however, for the word must have the same meaning in this passage as it had formerly; then, in this case, does not refer to the Libertines, but to the before mentioned, and is to be explained from the comparison with these. They (the Libertines) whose irrational slander of that of which they are ignorant, makes them like unto the irrational brutes, will also suffer , like the latter, who by nature are destined thereto. Entirely different from this, however, is the interpretation given by Hofmann. He resolves into , and takes with ; that which, without knowing it, they speak evil of, is, according to him, the things of sense; he understands to be in more definite and explanatory apposition to , and actively, equivalent to “abuse.” In his view, then, the idea here expressed is that the Libertines by abusing, after their lusts, the things of sense, believing them to have nothing in common with God, fall a prey to destruction. The objections to this interpretation are, first, that is not applied to any of the verba near it, but to the remote ; secondly, that a meaning is attributed to the second different from that of the first, the one is taken as equivalent to “consumption,” the other to “abuse,” and that neither of these significations belongs in any way to the word; thirdly, that the reference to the things of sense is in no way alluded to in the context; fourthly, that cannot possibly be in apposition to ; and lastly, that, on this interpretation, we should have had instead of . [72]
[72] Schott agrees with Hofmann in regard to the application to things of sense, and to the interpretation of the meaning of the first , but differs from him in other points. He states the idea contained in the verse thus: “As irrational beasts, which made to be taken and consumed come to destruction, so these people shall perish; since they rail at those matters which they do not comprehend, they themselves shall perish in and with the destruction of those things against which they rail.” This interpretation is quite as unwarrantable as that of Hofmann.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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;
Ver. 12. As natural brute beasts ] Some men put off all manhood, fall beneath the stirrup of reason, and are bestialized, yea, satanized. Such a one was that man mentioned by Luther, who was so possessed with an unclean spirit, a vehement impetus, a spirit of whoredom (as the prophet calleth it), that he was not ashamed to spew out of his foulest mouth these filthiest words, If I might be sure that this life would always last with me, I would wish no other heaven but to be carried from one brothel-house to another, from one harlot to another, Voe dementioe, et impietati. (Horndorf. Theatr.)
Speak evil of the things ] Dare to reprehend what they do not comprehend, dispraise sound doctrine; yea, the Holy Scriptures, blaspheming them and their priests, as Sanctius doth the prophet Ezekiel; calling the description of the temple made by him, Eze 48:21-23 , &c., insulsam descriptionem, a senseless description. See his argument upon Eze. xl.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 22 .] Further description and denunciation of these persons .
Fuente: Henry Alford’s Greek Testament
12 .] Cf. Jud 1:10 . In words this verse is very similar to that, but in meaning quite different: and this fact, so often occurring in the passage, strongly confirms the view of the common matter taken in the Prolegg., [ch. iv. iii., and specially par. 11, p. 147.] See the separate sense of this verse and of Jud 1:10 , in the notes on each verse. But (contrast to the angels, just mentioned) these, as irrational animals, born naturally (thus vulg. rightly, ‘ naturaliter ,’ according to the transposition in the text; being nearly = . According to the other reading, is a second epithet to , as c.: , . ) for (with a view to) capture and destruction (i. e. not to take and to destroy, but to be taken and destroyed. Wetst. quotes from the Rabbinical Bava Mezia, p. 85. 1, “Quidam vitulus, cum ad mactandum adduceretur, R. Judam accessit, caputque in ejus gremium reponens flevit. Sed ille, Abi, inquit, in hunc finem creatus es”), speaking evil (as they do: the part. includes the ground of their perishing) in the matter of things which they know not (thus, viz., by , , . and not by , , ., I prefer to resolve the attraction. We have as analogous to . : on the other hand might be tolerated, as , 1Co 12:1 ; 1Th 4:13 . But the former construction seems better; because, it being almost necessary to suppose neuter, not masculine, it is not so natural to have a neut. accus. after , as a neut. dative with ), in their corruption (in their practising, and following out, of this corruption to which they have devoted themselves) shall even perish (shall go on till they perish; not only being found in it, living in it, advancing in it, but going on also to its final issue, viz. eternal perdition).
Fuente: Henry Alford’s Greek Testament
2Pe 2:12 . “born creatures of instinct”. Instinct is here distinguished from the rational centres of thought and judgment. They are . Their chief characteristic is that they are “alive,” and have no sense of the moral issues of life. Like animals, they exist . = “Speaking lightly of things they are ignorant of”. Spiritually they are incapable. They know not what they do, in thus clouding moral issues, . Here is a subtle example of the dependence of this epistle upon Jude. In Jud 1:10 , we have , referring to . The sense in 2 Peter is confused, and there is no distinction between the two kinds of knowledge, although the intended meaning in both passages is the same. Cf. Rom 8:5-6 .
Fuente: The Expositors Greek Testament by Robertson
natural. Greek. phusikos. See Rom 1:26.
brute. Greek. alogos. See Act 25:27.
beasts = living creatures. Greek. zoon. Same as Heb 13:11.
to be taken, &c. = for (App-104.) capture (Greek. halosis. Only here) and destruction (Greek. phthora. See Rom 8:21).
of = in. App-104.
understand not = are ignorant of. Greek. agnoeo.
utterly perish. Greek. kataphtheiro. See 2Ti 3:8. The texts read “even perish” (kai phtheiro).
corruption. Greek. phthora, as above.
Fuente: Companion Bible Notes, Appendices and Graphics
12-22.] Further description and denunciation of these persons.
Fuente: The Greek Testament
2Pe 2:12. , animals without reason) This differs widely from angels, Ps. 49:21.- ) born mere natural animals, ignoble from their very birth, and acting in accordance with their origin, , naturally, Jud 1:10; following the natural guidance of their senses, in food, etc., and not knowing anything superior to these things, anything beyond what is natural, anything spiritual. There follows, in those things which they know not.- , for capture and destruction) Antithetical to men, who ought to have aimed at liberty (2Pe 2:19) and heavenly glory.-, speaking evil) There ought to be great caution in our language.- , they shall utterly perish in their own corruption) The destruction caused by iniquity, has for its just reward destruction full of misery. On another subject, the Septuagint has , thou wilt wear away, Exo 18:18.
Fuente: Gnomon of the New Testament
2Pe 2:12-22
CHARACTERISTICS AND FINAL
DESTINY OF FALSE TEACHERS
2Pe 2:12-22
12 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 fallen angels recognized the moral law of God and felt the wrath which came upon them in their disobedience; whereas, these false teachers, though greatly inferior to the angels (verse 11), were like mere animals in disregarding utterly any laws of a higher world. Like wild beasts of prey which exist solely for the gratification of fleshly appetites, and eventually to be taken and destroyed for the harm they do, these false teachers, as similar creatures without reason or rational conduct, deserved no better fate. In their senseless railing against matters about which they knew nothing, they would eventually suffer the destruction which was wrought out for all whom they deceived. In destroying others, they would, themselves, eventually, be destroyed. Wild beasts are made to be taken and destroyed by man; and these, being of the same nature, also deserved and would receive destruction.
13 Suffering wrong as the hire of wrong-doing; –These words are to be construed with the final clause of the verse which precedes, i.e., these false teachers “shall in their destroying surely be destroyed, suffering wrong at the hire of wrong-doing.” The King James’ rendering, based on a well-supported variation of the Greek text, has here, “and shall receive the reward of unrighteousness.” The “reward of unrighteousness” is ruin. Balaam (Num 31:8; Num 31:19) and Judas (Act 1:18) are examples of those who received the reward of unrighteousness in this life, and all the wicked will receive it in the world to come.
Men that count it pleasure to revel in the daytime,–Ordinarily, even the wicked confine their excesses to the night but these, under consideration by Peter, were so abandoned in sin that they extended their revelings into the day, finding pleasure only in ceaseless and unrestrained indulgence. (1Th 5:7.)
Spots and blemishes, reveling in their deceiving while they feast with you;–Hitherto the apostle had dealt with the insubordination and disrespect for authority characteristic of these false teachers; with this verse he begins a description of their abandonment in sin. They were full of spots and blemishes, in contrast with the Lord who is “a lamb without blemish and without spot” (1Pe 1:19); and his body, which he desires to be without “spot, or wrinkle, or any such thing” (Eph 5:27). Further, these teachers had injected themselves into the feasts which the Christians commonly held, and there sported themselves in their deceivings, using such occasions as additional opportunities to deceive the people.
14 Having eyes full of adultery, and that cannot cease from sin; –“Having eyes full of adultery” is, in the Greek, “having eyes full of an adulteress” (moichalis). It is a vivid term, descriptive of a man who is unable to look at a woman without regarding her as an objective for lasciviousness. It is the disposition of heart which violates the injunction of the Lord when he said, “Ye have heard that it was said, Thou shalt not commit adultery but I say unto you, that every one that looketh on a woman to lust after her bath committed adultery with her already in his heart.” (Mat 5:27-28.) The hearts of these false teachers were filled with lust, and they ever sought opportunity for the gratification thereof. Thus motivated, they did not, and could not, cease from sin.
Enticing unstedfast souls; having a heart exercised in covetousness; children of cursing;–“Enticing” is derived from deleazo, a bait. The word also occurs in verse 18 of this chapter, and is such a term as would be most familiar to Peter, a fisherman. Unsteadfast souls, deceived by their teachers, suffered themselves to be entrapped by the bait which was dangled before them. The hearts of these men were exercised (practiced) in covetousness. The word “exercised” is from a term which indicates training in a gymnasium. These teachers were trained in habits of greed. They are styled “children of cursing,” a Hebrew idiom expressing character through sonship. Compare “the son of perdition” (Joh 17:12); “sons of disobedience” (Eph 2:2); “sons of thunder” (Mar 3:17). These were “children of cursing,” because they were a curse to all others, and would themselves suffer the curse of destruction in judgment.
15 Forsaking the right way, they went astray,–The “right way” is the “way of truth.” (Verse 2.) It is variously designated “the way of the Lord” (Gen 18:19); “the way of peace” (Rom 3:17); “the way of wisdom” (Pro 4:11); “the way of life” (Pro 10:17); and “the way of salvation” (Act 16:17). The false teachers whom Peter describes in this section of his epistle had “forsaken the right way” and had gone “astray” and were thus apostates to the faith. One cannot forsake a way in which he has never been. These had abandoned the doctrine of Christ, and they no longer conformed in life to the principles which he taught. (Cf. Act 13:4-12.)
Having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing;–“For the story of Balaam and his effort to curse the children of Israel, see Num 22:1-41. Balaam desired the reward which the Moabite messengers brought, here called “the hire of wrong-doing,” because he hoped to receive the money for the wicked work he sought to do. These teachers to whom Peter alludes were like Balaam in that they prostituted the doctrine of Christ for personal gain, and taught doctrines contrary to the will of the Lord because they loved the wages of unrighteousness. The word “followed” in the text is translated from a Greek verb which means to follow out to the end. It occurs in 2Pe 1:16; 2Pe 2:2.
16 But he was rebuked for his own transgression: a dumb ass spake with man’s voice and stayed the madness of the prophet.–Balaam’s transgression was in his readiness to go and curse Israel despite the solemn warning he had received from God. The dumb ass was a beast of burden. Actually, it was the angel who hindered Balaam on his way, but the clearer vision of the beast resulted in the first delay, and the miracle which followed –when the ass spake with the voice of a man–brought to his attention the perverseness of his way. It is significant that Peter accepted and adopted the narrative in Numbers 22, regarding Balaam and the ass, as authentic. It was, to him, no imaginary incident, no fictitious account. Modernistic scholars in seeking to eliminate the supernatural from the sacred writings entirely, allege that Balaam merely heard the promptings of an uneasy conscience on this occasion and that the beast did not really speak. Such a view not only impeaches Moses as a historian; it also convicts Peter, an apostle of the Lord, as an unreliable writer. The beast spake; he spake with the voice of a man; he spake audibly, and his words have been recorded and preserved. (Num 22:28.) There is no miracle in the Old Testament better authenticated than this.
17 These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved.–The apostle, in the verses which precede this, has described the sins of the false teachers about whom he writes; here, he directs attention to the emptiness and worthlessness of that which they taught. Though they paraded under the guise of teachers of truth, they were as springs without water, toward which tired and thirsty travelers hasten, only to meet with bitter disappointment when they arrive and find there is no water there. Though such teachers make great promises, the promises they make do not materialize. They are like mists driven by a storm containing the promise of rain, but blown quickly by the wind over the land and away. The harassed farmer looks longingly at the skies and hopes that the cloud which he sees will bring moisture to his parched fields, only to observe it fleeing before the tempest. Such was characteristic of these men who, though they offered a blessing, deceived and disappointed those whom they duped. For all such the blackness of darkness has been reserved and awaits. (Jud 1:13.) The way of the wicked is often described in the scriptures as a “way of darkness.” (Prow. 4:19; Jer 23:9-12.)
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;–In the verse which precedes, Peter describes the false teachers of whom he writes in figures; here, we are informed why they are waterless springs and rainless mists: all that they say is vanity. (Eph 4:17.) “Vanity” (mataiotes), as here used, signifies that which is empty, useless, vain; and the “great swelling wcrds” (huperogka) these teachers were accustomed to use, though pompous and high sounding, were nothing more than hollow, vain phrases, sound without substance, mere bombast. Their purpose was to “entice” in the lusts of the flesh by (dative of the instrument) lasciviousness. The word “lasciviousness” is, in the Greek, plural (aselgeia); there was no temptation of that nature which these teachers did not offer. Hence, (a) their motive was to allure and lead astray; (b) their method of enticement was by high sounding words (c) the sphere in which the enticement was accomplished was in the list of the flesh; and (d) the bait (deleazo) which was dangled before them (verse 14) was gross fleshly indulgence. The victims of these false teachers were those who were just escaping from the dark night of heathenism through obedience to the gospel, only to be thrust back into the shadows of their former manner of life by these deceivers. Those “that live in error” were the heathen who knew not God. These unfortunate victims of deceit who were just escaping from the influence of those who lived in error–through their obedience to the gospel–were seized by these false teachers and thrust back into the benighted state formerly characterizing them.
19 Promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage.–The “great swelling words” which these teachers were accustomed to speak included the offer of liberty, a characteristic feature of their teaching. The freedom which the Christian enjoys from the bondage of the law they interpreted to include the privilege of unrestrained indulgence. Disregarding Paul’s warning, “For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh, but through love be servants one of another” (Gal 5:13), their “liberty” became libertinism, and they practiced the grossest corruption. While offering liberty to others, they were themselves in the most advanced slavery, the bondage of sin. Overcome by their vices, they were in bondage to them and were the most enslaved of all creatures. They had become the servants of a master who was using them to enslave others, and who would eventually destroy them. (Verse 12.)
20 For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first.–The antecedent of the pronoun “they” is the false teachers of the preceding verse. These men had obeyed the gospel and had thereby “escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ,”only to return to their former state of defilement by a lapse into their earlier manner of living. “Knowledge,” here, is not from the ordinary gnosis, but the compound epignosis, used so often by Paul (Eph 4:13; Col 2:2; Col 3:10; 1Ti 2:4) and Peter (2Pe 1:2-3; 2Pe 1:8) of the highest form of knowledge. These men had thus not always been hypocrites; they had known Christ in the fullest possible sense as their Saviour, only to apostatize from the faith. The “defilements” into which they had fallen were the corruptions of the heathen world from which they had earlier escaped. (2Pe 1:4.) To these corruptions they had returned, and in them they were again entangled. The word “entangled” (emplakentes) suggests the figure of fishes entrapped in a net. Though these men boasted of their freedom, they were, in reality, like fish entangled in a net, the helpless captives of their own enticements, entrapped by the very bait which they dangled before others. (Verses 14, 18.)
The words “the last state is become worse with them than the first” appear to be suggested by a comment of the Lord in the parable of the unclean spirit who was cast out only to return with seven other spirits more wicked than itself. (Mat 12:45.) Such is the condition characteristic of those who have been delivered from the corruption of the world only to return to its defilements. The last state for all such is worse than the first: (a) apostates are usually more abandoned in sin than those who have never walked in righteousness; (b) such a state involves more guilt because of the greater knowledge such a one possesses; (c) such individuals are far more difficult to influence for good than those who have never known the way of righteousness.
21 For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them.–The verb “known” is, like the noun “knowledge” in the preceding verse, from the compound epignosis, the fullest possible form of knowledge, and emphasizes the fact that these teachers had enjoyed a clear perception of the principles of Christ which they had now repudiated. Christianity is styled a “way” because it is a course to be followed, and it is a “way of righteousness” because righteousness characterizes those who walk in it. (Isa 35:8.) These deceptive teachers had not only “known” this way; they had walked in it and enjoyed its benefits and privileges. Despite this, through yielding to their sensuous desires, they had turned back to the world and had fallen into a state worse than that in which Christianity found them. It would have been better for them never to have known Christ and his teaching than, after having known it, to turn back from “the holy commandment” delivered unto them. The “holy commandment” was the moral law which Jesus taught, and which these teachers disregarded. It would have been better for them never to have known the right way in view of their subsequent apostasy, for (a) in this event they would not have brought reproach on the cause of Christ; (b) they would not have fallen to such a level of depravity as that which now characterized them; and (c) they would not suffer as great punishment in the last day, since with increased knowledge comes an increase of responsibility and consequently greater condemnation for those who do not avail themselves of the advantages afforded them. (Luk 12:47-48.)
22 It happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.–Cited in this proverb are two beasts held in greatest contempt in all Oriental lands. The dog is a scavenger, and the swine is regarded as an abomination. Jesus associated these two beasts in an illustration of what is most profane and degrading. (Mat 7:6.) Reference to the dog is a variation of a statement made by Solomon in Pro 26:11; that of a sow does not occur in the scriptures, though the truth of that which is affirmed is a matter which has come under the observation of all even casually acquainted with the habits of either of these animals. The proverb was one of general currency when Peter wrote. It should be observed that in both instances the animal was changed. That each returned to its former offensive habits does not alter the fact that a change had occurred. Advocates of the doctrine of the impossibility of apostasy, in an effort to avoid the obvious force of this passage, insist that the dog remained a dog, the sow a sow. Such is not the point of the proverb. The dog had ejected that which was foul; the sow had been washed. That each returned to its former manner of life reveals that the old nature returned. Peter cites the proverb as an illustration of that which had occurred in the lives of these men who, though they had escaped the corruptions of the world through the knowledge of Christ, had become entangled again therein, and overcome, and their last state was thus worse than the first. (Verse 20.)
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
– The destructiveness of false teachers (2Pe 2:1-3)
– The doom of false teachers (2Pe 2:4-9)
– The depravity of false teachers (2Pe 2:10-17)
– The deceptions of false teachers (2Pe 2:18-22)
2) What does Peter warn that false teachers will do? (2Pe 2:1)
– Secretly bring in destructive heresies
– Even denying the Lord who bought them
3) What impact will such false teachers have? (2Pe 2:2)
– Many will follow their destructive ways
– The way of truth will be blasphemed
4) How will such teachers exploit people? (2Pe 2:3)
– By covetousness, with deceptive words
5) What three examples does Peter use to illustrate the doom of false
teachers? (2Pe 2:4-6)
– The angels who sinned and were cast down to hell
– The ancient world destroyed by the flood
– The cities of Sodom and Gomorrah turned into ashes
6) How was Lot oppressed by living in Sodom? (2Pe 2:7-8)
– Every day seeing and hearing the filthy conduct of wicked
7) What two things does the Lord know to do? (2Pe 2:9)
– How to deliver the godly out of temptations
– How to reserve the unjust under punishment for the day of judgment
8) Who in particular will receive such punishment? (2Pe 2:10)
– Those who walk in uncleanness and despise authority
– Those who are presumptuous and self-willed; not afraid to speak
evil of dignitaries
9) What are angels unwilling to do? (2Pe 2:11)
– Bring reviling accusations against dignitaries before the Lord
10) How does Peter further describe the false teachers? (2Pe 2:12-14)
– They speak evil of things they do not understand
– They count it pleasure to carouse in the daytime
– They have eyes full of adultery, beguiling unstable souls
– They have hearts trained in covetousness, and are accursed children
11) In whose way have such false teachers followed? (2Pe 2:15-16)
– Balaam, who loved the wages of unrighteousness and was rebuked by a
donkey
12) How else does Peter describe these false teachers? (2Pe 2:17)
– As wells without water, clouds carried by a tempest
– For whom the gloom of darkness is reserved
13) How are the false teachers able to allure others? (2Pe 2:18)
– By speaking great swelling words of emptiness
– Through the lusts of the flesh and licentiousness
14) Who will they seek to allure? (2Pe 2:18)
– The ones who have escaped from those living in error
15) In promising others liberty, what are they themselves? Why? (2Pe 2:19)
– Slaves of corruption
– For by whom a person is overcome, by him also he is brought into
bondage
16) What had these false teachers once escaped? How? (2Pe 2:20)
– The pollutions of the world
– Through the knowledge of Jesus Christ
17) What had then happened to them? (2Pe 2:20)
– They were again entangled in the pollutions of the world and
overcome
18) How had their latter end become worse for them than the beginning?
(2Pe 2:20-21)
– It would have better for them not to have known the way of
righteousness
– Than knowing it, to then turn from the holy commandment
19) What twofold proverb does Peter use to describe their sorry
condition? (2Pe 2:22)
– A dog returns to his own vomit
– A sow, having washed, to her wallowing in the mire
20) What in this chapter reveals that these false teachers had once
been saved? (2Pe 2:1 2Pe 2:15 2Pe 2:20-22)
– The Lord had bought them
– They have forsaken the right way
– They had escaped the pollutions of the world through the knowledge
of Jesus
– They had known the way of righteousness
– Like a sow, they had been washed
Questions by E.M. Zerr On 2nd Peter 2
1. Were all prophets of the true kind?
2. Did their kind die with thcm?
3. What will they bring in?
4. In what manner will they do this?
5. To what length will they go in their teaching?
6. What will this bring upon themselves?
7. Will they have any following?
8. What evil speaking will result?
9. State the motive of this movement.
10. What is meaning of “feigned words”?
11. Tell what is about to coone upon them.
12. Can angels sin?
13. What did God do with certain angels?
14. To what are they reserved f
15. Is there any plan for their redemptIOn?
16. What was the “old world” in verse five?
17. Noah and how many others were saved?
18. What was the matter with Sodom and Gomorra,
19. State what was made of them.
20. What kind of man was Lot?
21. Does this apply after moving to Sodom?
22. Did he prevent the wickedness of Sodom?
23. How could he be considered just?
24. To what extent did he fret over the evil?
25. What deliverance will God give the righteous?
26. Does this mean he will prevent temptations?
27. When will the unjust be punished?
28. Will any “get their hell in this life”?
29. How do the unrighteous walk?
30. State their attitude towards being ruled.
31. How do they dare to speak?
32. Whose will do these wish to follow,
33. To what characters is reference made here?
34. How should their example shame others?
35. Of what thinga do these evil ones speak?
36. To what transient creatures are they compared?
37. What is to be their miserable end?
38. Whose reward will they receive?
39. Describe their character among others.
40. State the character of their eyes.
41. From what cannot they cease?
42. How do they affect unstable ones?
43. Tell what exercise they practice.
44. What kind of a generation are they?
45. Whose way do they follow?
46. Tell the motive of such ways.
47. How was Balaam rebuked?
48. What sort of humiliation does this imply?
49. How useful is a well without water?
50. What is the comparison here?
51. Tell what is reserved for all such.
52. By what means do they do their alluring 1
53. Through what nature do they succeed?
54. What class can they allure?
55. Tell what they promise as an inducement.
56. Show their inconsistency at the same time.
57. What will make things worse than in the beginning?
58. State what would have been better.
59. Then should men hesitate from becoming saved?
60. What comparison is made in last verse?
Fuente: Old and New Testaments Restoration Commentary
the Dark Way of Animalism
2Pe 2:12-22
The description of these false teachers is terrific! They are slaves to their brute instincts. They are as abusive as they are ignorant. They destroy and will be destroyed. They feast daintily in the broad daylight, instead of leading abstemious and sober lives. With them, the very church feasts were occasions for self-indulgence. Their eyes never ceased from the sin against which the Lord warns us in Mat 5:28. Balaam is an awful example of such, torn, as he was, between the celestial vision of his spirit and the sensual appetite of his soul.
The will of man, as in Balaams case, is always poising itself between its knowledge of good and evil and its strong bias toward evil. Only the help of God can correct this. Let us who are just escaping, 2Pe 2:18, r.v., from the meshes of the world, beware lest we be caught in the guiles and nets of false teaching, which would drag us back into the evils of the worldly life. It is in our heart-felt union with the Lord Jesus Christ alone that we can be permanently secure.
Fuente: F.B. Meyer’s Through the Bible Commentary
natural brute beasts
natural animals without reason. Jud 1:10.
Fuente: Scofield Reference Bible Notes
as natural: Psa 49:10, Psa 92:6, Psa 94:8, Jer 4:22, Jer 5:4, Jer 10:8, Jer 10:21, Jer 12:3, Eze 21:31, Jud 1:10
perish: 2Pe 2:19, 2Pe 1:4, Pro 14:32, Joh 8:21, Gal 6:8
Reciprocal: Deu 18:20 – the prophet Jdg 20:41 – were amazed Psa 1:6 – way Psa 37:20 – But the Pro 30:2 – brutish Ecc 3:18 – and that Ecc 9:12 – the sons Act 19:9 – but spake 1Co 15:32 – beasts Eph 4:19 – with 2Th 2:10 – in them 1Ti 1:7 – understanding 1Ti 1:19 – which 1Ti 6:4 – He 2Ti 3:2 – blasphemers Tit 1:12 – liars 1Pe 2:15 – the ignorance 1Pe 4:4 – speaking 2Pe 2:2 – evil
Fuente: The Treasury of Scripture Knowledge
2Pe 2:12. These refers to the ungodly people described in verse 10. The Englishman’s Greek New Testament translates the next four words, “as natural irrational animals,” and it is these creatures that Peter says were made to be taken and destroyed. He compares the wicked men to these in that they act as if they were as irrational as they. He is expressing the situation as one that is surprisingly foolish, that human beings would behave no better than creatures that were not intended to be any more important than to be taken and slain. But the comparison is just, since they speak cell of the things that they understand not. Certainly men who thus speak do not show much better intellect than the brute beasts. Utterly perish in their own corruption. This is said as a contrast to the case of the dumb animals. They are taken by others and slain, while these will be self-destroyed; perish in their own corruption.
Fuente: Combined Bible Commentary
2Pe 2:12. But these, as irrational animals, by nature born for capture and destruction. The string of epithets here is somewhat difficult to represent adequately. The latter phrase runs literally born natural, etc., and may convey the idea either that they are not born spiritual creatures, or that in point of natural constitution they are intended only for capture and destruction. The rendering of the A. V., but these as natural brute beasts, made to be taken and destroyed, expresses the sense sufficiently well, only that it connects the natural with the beasts, instead of with the born. The order given by the best authorities is followed by the R. V., but these, as creatures without reason, born mere animals to be taken and destroyed. These last words represent substantives in the original. Hence some take the sense to be to take and destroy, the idea then being that the irrational creatures are made to get their own maintenance by capturing and killing other creatures. The passive sense, however, to be taken and destroyed, is more in harmony with the context.
speaking evil in things of which they are ignorant. The speaking evil, or railing, refers back to the railing judgment of the previous verse. The senseless and malignant reviling indulged in by these men in matters which they are incapable of understanding, and in which ignorance should command silence, shows how like they are to the irrational beasts. And as they resemble these in their mode of life, Peter goes on to say, they shall resemble them in their destiny.
shall in their destruction also be destroyed. Many good interpreters give the ethical meaning to the word destruction here. In this case the sense will be, as the A. V. gives it, shall utterly perish in their own corruption, or (as it is more fully put, e.g., by Alford), shall go on practising the corrupt life to which they have sold themselves with increasing appetite until they are themselves destroyed by it. The idea, however, is rather this: in the destruction which they bring upon others, they shall yet bring destruction upon themselves. So Humphry (Comm. on Revised Version, p. 451) makes it= while causing destruction to others, shall accomplish their own destruction; with which non-ethical sense of the verb and noun he compares (with Wordsworth) 1Co 3:17, If any man destroyeth the temple of God, him shall God destroy.
Fuente: A Popular Commentary on the New Testament
Observe here, What our apostle compares these heretical seducers to, and sets them forth by, brute beasts.
1. Because their minds run after sensual objects violently and impetuously, and they know no measure in the using of them; like swine, they wallow over head and ears in the mud of their sensual lusts.
And, 2. They were also as secure as the brute beasts; they mock at the denunciation of God’s judgments, saying, Where is the promise of his coming? Seducers are perfect sensualists; it is a righteous thing with God to leave them to be governed by sense, who will not be guided by grace: they would not be saints, and at length they cease to be men; but like brutes, fall into the ditch of beastly sensuality. O Christian! beg of God that thy grace may be true and supernatural; for if it be only in appearance, and doth not arise to true sanctity, it may soon degenerate and sink down into sensual bestiality.
In a word, 3. They are to perish, and to be destroyed like brute beasts; all seek to destroy them for their hurtfulness, but these moral beasts destroy themselves; sensual seducers perish in their own corruptions: in their natural corruptions, by their luxury and intemperance, bringing diseases and death upon their bodies; In their civil corruptions, over-throwing their families, by swallowing down their estates; yea, they corrupt themselves eternally, destroying body and soul by their excess. Lord! how will the fatted glutton (without repentance) fry in hell; how dismal a recompence will a sea of brimstone be for a river of wine! They who are drowned in profuseness, shall certainly be drowned in perdition.
Fuente: Expository Notes with Practical Observations on the New Testament
A Sad Portrait of False Teachers
Sin offers much, but pays only injury and harm to the sinner. Sinners often try to hide their evil deeds by doing them under the cover of darkness ( Eph 5:11-12 ; 1Th 5:7 ). Peter described some so wicked that they enjoyed practicing their evil deeds even in the day. They were like ugly stains on a pure white garment. Tragically, these wicked people came to the feasts, which the Christians enjoyed, and pretended to be good people. They enjoyed putting on such a show and deceiving people by causing them to believe they were faithful ( 2Pe 2:13 ).
These false teachers were so wicked that they found opportunity for satisfying their lusts in even the most innocent and harmless situations. They could not look on a woman without seeing her as “an adulteress” (KJV margin). With such an outlook, they could not cease sinning. They dangled the appealing bait of their wickedness before young Christians and others who were not well-grounded in the faith. They had been trained, much like a runner training for a race, in greed and were cursed children in the eyes of God ( 2Pe 2:14 ).
They had once been in the way of truth (verse 2) but had abandoned it. Apparently, Balaam was a prophet for God when the messenger of Balak first approached him about cursing the children of Israel ( Num 22:1-14 ). Balaam desired the reward Balak, the king of Moab, offered if he would curse Israel, but three times God moved him to speak a blessing ( Num 22:15-41 ; Num 23:1-30 ; Num 24:1-25 ). Finally, he counselled them to entice Israel to sin so the Lord would curse them ( Num 31:16 ; Num 25:1-9 ). Balaam planned to go despite God’s solemn warning. The ass speaking was a miracle worked by God to warn Balaam of the dangerous course he was following. A weary traveler in an arid country has his hopes raised by the sight of a well. These false prophets were like empty wells, raising hopes only to dash them to pieces. Also, they were like a mist, or cloud, that extended hope of rain to a farmer with sun parched fields, but never delivered on that promise. A dark judgment awaited them ( 2Pe 2:15-17 ).
Fuente: Gary Hampton Commentary on Selected Books
2Pe 2:12-14. But these False teachers; as natural brute beasts As irrational animals, led merely by their brutish inclinations, several of which, in the present disordered state of the world, seem to be made to be taken and destroyed by mankind. He speaks chiefly of savage beasts, which men for their own security and preservation hunt down and destroy; speak evil of things that they understand not Namely, the mysteries of Christianity; or magistracy, the institution, use, and benefit whereof they understand not; and shall utterly perish in their own corruption In that loose and abandoned course of life to which they have given up themselves, Joh 8:21; who account it pleasure to riot in the day-time Reckon it their chief happiness to pursue, even in the broad light of day, those riotous and voluptuous courses, which one would suppose they would endeavour to conceal under the cover of night. See 1Th 5:7; Isa 3:9. Spots they are In themselves; and blemishes To any church; sporting themselves with their own deceivings Making a jest of those whom they deceive, and even jesting while they are deceiving their own souls; while they feast with you When they join with you in the love-feasts. The primitive Christians were used to feast together before they celebrated the Lords supper, because it was instituted by Christ after he had eaten the passover with his disciples. See 1Co 11:21. These previous suppers, it appears from Jude, 2Pe 2:13, were called , love-feasts; because the rich, by feasting their poor brethren, expressed their love to them. But on these occasions, it seems, the false teachers and their disciples were guilty of great intemperance. Having eyes full of adultery Many of them are as lewd as they are gluttonous. The Greek is, more literally, having eyes full of an adulteress; a very strong expression, implying their having an adulteress continually before their eyes; and that cannot Or who act as if they could not; cease from sin; beguiling , insnaring; unstable souls Such as are not established in the faith and practice of the gospel. A heart exercised with covetous practices Well experienced in such contrivances as are calculated to promote their gain and carnal interest. Cursed children Persons worthy to be had in utter abomination, and peculiarly exposed to the curse of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:12 {6} But these, as natural brute beasts, {l} made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their {m} own corruption;
{6} An accurate description of the same persons, in which they are compared to beasts who are made for destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men: although they most impudently find fault with those things of which they know not: and it shall come to pass that they shall destroy themselves as beasts with those pleasures with which they are delighted, and dishonour and defile the company of the godly.
(l) Made to this end to be a prey to others: So do these men willingly cast themselves into Satan’s snares.
(m) Their own wicked conduct shall bring them to destruction.
Fuente: Geneva Bible Notes
Rather than behaving as good angels do, the false teachers would act like animals. They would follow their lower instincts, their natural desires, instead of their reasons. Animals live mainly by instinct. Peter believed the false teachers deserved treatment similar to animals therefore. The last clause involves a play on words in Greek. The idea is that they will perish as beasts, like so much meat (cf. Judges 10). Peter did not mean they would escape eternal condemnation.
"As animals are trapped through their eagerness to satisfy their appetite, so self-indulgence betrays these men to their ruin." [Note: W. H. Bennett, "The General Epistles, James, Peter, John, and Jude," in The Century Bible: A Modern Commentary, p. 274.]