CHAPTER II.
ANALYSIS OF THE CHAPTER.
THE general subject of this chapter is stated in the first verse, and
it embraces these points:
(1.) that it might be expected that there would be false teachers among
Christians, as there were false prophets in ancient times;
(2.) that they would introduce destructive errors, leading many astray;
and,
(3.) that they would be certainly punished. The design of the chapter is
to illustrate and defence these points.
I. That there would be such false teachers the apostle expressly states
in 2 Peter 2:1; and incidentally in that verse, and elsewhere in the
chapter, he notices some of their characteristics, or some of the
doctrines which they would hold.
(a.) They would deny the Lord that bought them, 2 Peter 2:1.
See Barnes "2 Peter 2:1".
(b.) They would be influenced by covetousness, and their object in their
attempting to seduce others from the faith, and to induce them to become
followers of themselves, would be to make money, 2 Peter 2:3.
(c.) They would be corrupt, beastly, and licentious in their conduct; and
it would be one design of their teaching to show that the indulgence of
gross passions was not inconsistent with religion; 2 Peter 2:10, "that
walk after the flesh, in the lust of uncleanness;" 2 Peter 2:12, "as
natural brute beasts;" "shall perish in their own corruption;"
2 Peter 2:14, "having eyes full of adultery, and that cannot cease from
sin;" 2 Peter 2:22, "the dog has returned to his own vomit again."
(d.) They would be proud, arrogant, and self-willed; men who would
despise all proper government, and who would be thoroughly "radical"
in their views; 2 Peter 2:10, and despise government; presumptuous are
they and self-willed, they are not afraid to speak evil of dignities;"
2 Peter 2:18, "they speak great swelling words of vanity."
(e.) They were persons who had been formerly of corrupt lives, but who
had become professing Christians. This is implied in 2 Peter 2:20-22.
They are spoken of as having "escaped the pollutions of the world,
through the knowledge of the Lord and Saviour Jesus Christ;" as "having
known the ways of righteousness," but as having turned again to their
former corrupt practices and lusts; "it has happened to them according to
the true proverb," etc. There were various classes of persons in
primitive times, coming under the general appellation of the term
Gnostic, to whom this description would apply, and it is probable that
they had begun to broach their doctrines in the times of the apostles.
Among those persons were the Ebionites, Corinthians, Nicolaitanes, etc.
II. These false teachers would obtain followers, and their teachings
would be likely to allure many. This is intimated more than once in the
chapter: 2 Peter 2:2, "and many shall follow their pernicious ways;"
2 Peter 2:3, "and through covetousness shall they with feigned words
make merchandise of you;" 2 Peter 2:14, "beguiling unstable
souls." Comp. 2 Peter 2:18.
III. They would certainly be punished. A large part of the chapter is
taken up in proving this point, and especially in showing from the
examples of others who had erred in a similar manner, that they could not
escape destruction. In doing this, the apostle refers to the following
facts and illustrations:
(1.) The case of the angels that sinned, and that were cast down to hell,
2 Peter 2:4. If God brought such dreadful punishment on those who were
once before his throne, wicked men could have no hope of escape.
(2.) The case of the wicked in the time of Noah, who were cut off by the
flood, 2 Peter 2:5.
(3.) The case of Sodom and Gomorrah, 2 Peter 2:6.
(4.) The character of the persons referred to was such that they
could have no hope of escape.
(a.) They were corrupt, sensual, presumptuous, and selfwilled, and were
even worse than the rebel angels had been--men that seemed to be made to
be taken and destroyed, 2 Peter 2:10-12.
(b.) They were spots and blemishes, sensual and adulterers, emulating the
example of Balaam, who was rebuked by even a dumb ass for his iniquity,
2 Peter 2:13-16.
(c.) They allured others to sin under the specious promise of liberty,
while they were themselves the slaves of debased appetites, and gross and
sensual passions, 2 Peter 2:17-19. From the entire description in this
chapter, it is clear that the persons referred to, though once professors
of religion, had become eminently abandoned and corrupt. It may not,
indeed, be easy to identify them with any particular sect or class then
existing and now known in history, though not a few of the sects in the
early Christian church bore a strong resemblance to this description; but
there have been those in every age who have strongly resembled these
persons; and this chapter, therefore, possesses great value as
containing important warnings against the arts of false teachers, and
the danger of being seduced by them from the truth. Compare Introduction
to the Epistle of Jude, & 3, 4.
Verse 1. But there were false prophets also among the people. In the
previous chapter, (2 Peter 1:19-21,) Peter had appealed to the
prophecies as containing unanswerable proofs of the truth of the
Christian religion. He says, however, that he did not mean to say that
all who claimed to be prophets were true messengers of God. There were
many who pretended to be such, who only led the people astray. It is
unnecessary to say, that such men have abounded in all ages where there
have been true prophets.
Even as there shall be false teachers among you. The fact that false
teachers would arise in the church is often adverted to in the New
Testament. Compare Matthew 24:5,24; Acts 20:29,30.
Who privily. That is, in a secret manner, or under plausible arts and
pretences. They would not at first make an open avowal of their
doctrines, but would in fact, while their teachings seemed to be in
accordance with truth, covertly maintain opinions which would sap the
very foundations of religion. The Greek word here used, and which is
rendered "who privily shall bring in," (\~pareisagw\~,) means properly to
lead in by the side of others; to lead in along with others. Nothing
could better express the usual way in which error is introduced. It is
by the side, or along with, other doctrines which are true; that
is, while the mind is turned mainly to other subjects, and is off its
guard, gently and silently to lay down some principle, which, being
admitted, would lead to the error, or from which the error would follow
as a natural consequence. Those who inculcate error rarely do it
openly. If they would at once boldly" deny the Lord that bought them,"
it would be easy to meet them, and the mass of professed Christians
would be in no danger of embracing the error. But when principles are
laid down which may lead to that; when doubts on remote points are
suggested which may involve it; or when a long train of reasoning is
pursued which may secretly tend to it; there is much more probability
that the mind will be corrupted from the truth.
Damnable heresies. \~aireseiv apwleiav\~. "Heresies of destruction;" that
is, heresies that will be followed by destruction. The Greek word which is
rendered damnable, is the same which in the close of the verse is
rendered destruction. It is so rendered also in Matthew 7:13; Romans 9:22;
Philippians 3:19; 2 Peter 3:16-- in all of which places it refers to the future
loss of the soul. The same word also is rendered perdition in
John 17:12; Philippians 1:28; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 3:7; Revelation 17:8,11--in
all which places it has the same reference. On the meaning of the word
rendered "heresies," See Barnes "Acts 24:14";
See Barnes "1 Corinthians 11:19". The idea of sect or party is that which
is conveyed by this word, rather than doctrinal errors; but it is evident
that in this case the formation of the sect or party, as is the fact in
most cases, would be founded on error of doctrine. The thing which these
false teachers would attempt would be divisions, alienations, or parties,
in the church, but these would be based on the erroneous doctrines which
they would promulgate. What would be the particular doctrine in this
case is immediately specified, to wit, that they "would deny the Lord
that bought them." The idea then is, that these false teachers would form
sects or parties in the church, of a destructive or ruinous nature,
founded on a denial of the Lord that bought them. Such a formation of
sects would be ruinous to piety, to good morals, and to the soul. The
authors of these sects, holding the views which they did, and influenced
by the motives which they would be, and practising the morals which they
would practise, as growing out of their principles, would bring upon
themselves swift and certain destruction. It is not possible now to
determine to what particular class of errorists the apostle had reference
here, but it is generally supposed that it was to some form of the
Gnostic belief. There were many early sects of so-called heretics to
whom what he here says would be applicable.
Even denying the Lord that bought them. This must mean that they held
doctrines which were in fact a denial of the Lord, or the tendency of
which would be a denial of the Lord, for it cannot be supposed that,
while they professed to be Christians, they would openly and avowedly
deny him. To "deny the Lord" may be either to deny his existence, his
claims, or his attributes; it is to withhold from him, in our belief and
profession, anything which is essential to a proper conception of him.
The particular thing, however, which is mentioned here as entering into
that self-denial, is something connected with the fact that he had
"bought" them. It was such a denial of the Lord as having bought
them, as to be in fact a renunciation of the peculiarity of the
Christian religion. There has been much difference of opinion as to the
meaning of the word Lord in this place--whether it refers to God the
Father, or to the Lord Jesus Christ. The Greek word is
\~despothv\~--despotes. Many expositors have maintained that it refers
to the Father, and that when it is said that he had bought them, it
means in a general sense that he was the Author of the plan of
redemption, and had caused them to be purchased or redeemed.
Michaelis supposes that the Gnostics are referred to as denying the
Father by asserting that he was not the Creator of the universe,
maintaining that it was created by an inferior being.--Intro, to New
Testament, iv. 360. Whitby, Benson, Slade, and many others, maintain that
this refers to the Father as having originated the plan by which men are
redeemed; and the same opinion is held, of necessity, by those who deny
the doctrine of general atonement. The only arguments to show that it
refers to God the Father would be,
(1.) that the word used here (\~despothv\~) is not the usual term
(\~kuriov\~) by which the Lord Jesus is designated in the New
Testament; and,
(2.) that the admission that it refers to the Lord Jesus would lead
inevitably to the conclusion that some will perish for whom Christ died.
That it does, however, refer to the Lord Jesus, seems to me to be
plain from the following considerations:
(1.) It is the obvious interpretation; that which would be given by the
great mass of Christians, and about which there could never have been any
hesitancy if it had not been supposed that it would lead to the doctrine
of general atonement. As to the alleged fact that the word used
(Despotes) is not that which is commonly applied to the Lord Jesus,
that may be admitted to be true, but still the word here may be
understood as applied to him. It properly means a master as opposed to a
servant; then it is used as denoting supreme authority, and is thus
applied to God, and may be in that sense to the Lord Jesus Christ, as
head over all things, or as having supreme authority over the church. It
occurs in the New Testament only in the following places: 1 Timothy 6:1,2;
Titus 2:9; 1 Peter 2:18, where it is rendered masters; Luke 2:29;
Acts 4:24; Revelation 6:10, where it is rendered Lord, and is applied to
God; and in Jude 1:4, and in the passage before us, in both which
places it is rendered Lord, and is probably to be regarded as applied
to the Lord Jesus. There is nothing in the proper signification of the
word which would forbid this.
(2.) The phrase is one that is properly applicable to the Lord Jesus as
having bought us with his blood. The Greek word is \~apwleian\~--a word
which means properly to market, to buy, to purchase, and then to
redeem, or acquire for one's self a by price paid, or by a ransom. It is
rendered buy or bought in the following places in the New Testament:
Matthew 13:44,46; 14:15; 21:12; 25:9,10; 27:7; Mark 6:36,37; 11:15; 15:46; 16:1;
Luke 9:13; 14:18,19; 17:28; 19:45; 22:36; John 4:8; 6:5; 13:29; 1 Corinthians 7:30;
Revelation 3:18; 13:17; 18:11,--in all which places it is applicable to
ordinary transactions of buying. In the following places it is also
rendered bought, as applicable to the redeemed, as being bought or
purchased by the Lord Jesus: 1 Corinthians 6:20; 7:23, "Ye are bought with
a price;" and in the following places it is rendered redeemed,
Revelation 5:9; 14:3,4. It does not elsewhere occur in the New Testament. It
is true that in a large sense this word might be applied to the Father as
having caused his people to be redeemed, or as being the Author of the
plan of redemption; but it is also true that the word is more properly
applicable to the Lord Jesus, and that, when used with reference to
redemption, it is uniformly given to him in the New Testament.
Compare the passages referred to above. It is strictly and properly
true only of the Son of God that he has "bought" us. The Father
indeed is represented as making the arrangement, as giving his Son to
die, and as the great Source of all the blessings secured by redemption;
but the purchase was actually made by the Son of God by his sacrifice on
the cross. Whatever there was of the nature of a price was paid by him;
and whatever obligations may grow out of the fact that we are purchased
or ransomed are due particularly to him, 2 Corinthians 5:15. These
considerations seem to me to make it clear that Peter referred here to
the Lord Jesus Christ, and that he meant to say that the false teachers
mentioned held doctrines which were in fact a denial of that Saviour. He
does not specify particularly what constituted such a denial; but it is
plain that any doctrine which represented him, his person, or his work,
as essentially different from what was the truth, would amount to such a
denial. If he was Divine, and that fact was denied, making him wholly a
different being; if he actually made an expiatory sacrifice by his death,
and that fact was denied, and he was held to be a mere religious teacher,
changing essentially the character of the work which he came to perform;
if he, in some proper sense, "bought" them with his blood, and that fact
was denied in such a way that according to their views it was not
strictly proper to speak of him as having bought them at all, which would
be the case if he were a mere prophet or religious teacher, then it is
clear that such a representation would be in fact a denial of his true
nature and work. That some of these views entered into their denial
of him is clear, for it was with reference to the fact that he had
"bought" them, or redeemed them, that they denied him.
And bring upon themselves swift destruction. The destruction here
referred to can be only that which will occur in the future world, for
there can be no evidence that Peter meant to say that this would destroy
their health, their property, or their lives. The Greek word (\~apwleian\~)
is the same which is used in the former part of the verse, in the phrase
"damnable heresies." See Notes. In regard, then, to this important
passage, we may remark,
(1.) that the apostle evidently believed that some would perish for
whom Christ died.
(2.) If this be so, then the same truth may be expressed by saying that
he died for others besides those who will be saved; that is, that the
atonement was not confined merely to the elect. This one passage,
therefore, demonstrates the doctrine of general atonement. This
conclusion would be drawn from it by the great mass of readers, and it
may be presumed, therefore, that this is the fair interpretation of the
passage.
(3.) It follows that men may destroy themselves by a denial of the great
and vital doctrines of religion. It cannot be a harmless thing, then,
to hold erroneous opinions; nor can men be safe who deny the fundamental
doctrines of Christianity. It is truth, not error, that saves the soul;
and an erroneous opinion on any subject may be as dangerous to a
man's ultimate peace, happiness, and prosperity, as a wrong course
of life. How many men have been ruined in their worldly prospects,
their health, and their lives, by holding false sentiments on the
subject of morals, or in regard to medical treatment! Who would regard it
as a harmless thing if a son should deny in respect to his father that he
was a man of truth, probity, and honesty, or should attribute to him a
character which does not belong to him--a character just the reverse of
truth? Can the same thing be innocent in regard to God our Saviour?
(4.) Men bring destruction "on themselves." No one compels them
to deny the Lord that bought them; no one forces them to embrace any
dangerous error. If men perish, they perish by their own fault, for
(a.) ample provision was made for their salvation as well as for others;
(b.) they were freely invited to be saved;
(c.) it was, in itself, just as easy for them to embrace the truth as it
was for others; and
(d.) it was as easy to embrace the truth as to embrace error.
{c} "There were" Deuteronomy 13:1
{a} "among you" Matthew 24:5; Acts 20:29,30; 1 Timothy 4:1
{*} "privily" "craftily"
{+} "heresies" "heresies of destruction"
{++} "Lord" "Sovereign Lord"
Verse 2. And many shall follow their pernicious ways. Marg.,
lascivious. A large number of manuscripts and versions read
lascivious here \~aselgeiaiv\~--instead of pernicious--
\~apwleiaiv\~, (see Wetstein ) and this reading is adopted in the editions of
the Greek Testament by Tittman, Griesbach, and Hahn, and it seems probable
that this is the correct reading. This will agree well with the account
elsewhere given of these teachers, that their doctrines tended to
licentiousness, 2 Peter 2:10,14,18,19. It is a very remarkable
circumstance, that those who have denied the essential doctrines of the
gospel have been so frequently licentious in their own conduct, and have
inculcated opinions which tended to licentiousness. Many of the forms of
religious error have somehow had a connexion with this vice. Men who are
corrupt at heart often seek to obtain for their corruptions the sanction
of religion.
By reason of whom the way of truth shall be evil spoken of.
(1.) Because they were professors of religion, and religion would seem
to be held responsible for their conduct; and,
(2,) because they were professed teachers of religion, and, by many,
would be understood as expounding the true doctrines of the gospel.
{1} "pernicious" "lascivious"
{*} "reason of" "Because of"
Verse 3. And through covetousness. This shows what one of the things
was by which they were influenced--a thing which, like licentiousness,
usually exerts a powerful influence over the teachers of error. The
religious principle is the strongest that is implanted in the human
bosom; and men who can obtain a livelihood in no other way, or who are
too unprincipled or too indolent to labour for an honest living, often
turn public teachers of religion, and adopt the kind of doctrines that
will be likely to give them the greatest power over the purses of
others. True religion, indeed, requires of its friends to devote all
that they have to the service of God and to the promotion of his cause;
but it is very easy to pervert this requirement, so that the teacher
of error shall take advantage of it for his own aggrandizement.
Shall they with reigned words. Gr., formed, fashioned; then those
which are formed for the occasion--feigned, false, deceitful. The
idea is, that the doctrines which they would defend were not maintained
by solid and substantial arguments, but that they would make use of
plausible reasoning made up for the occasion.
Make merchandise of you. Treat you not as rational beings, but as a
bale of goods, or any other article of traffic. That is, they would
endeavour to make money out of them, and regard them only as fitted to
promote that object.
Whose judgment. Whose condemnation.
Now of a long time lingereth not. Greek, "of old; long since." The
idea seems to be, that justice had been long attentive to their
movements, and was on its way to their destruction. It was not a new
thing--that is, there was no new principle involved in their destruction;
but it was a principle which had always been in operation, and which
would certainly be applicable to them, and of a long time justice had
been impatient to do the work which it was accustomed to do. What had
occurred to the angels that sinned, (2 Peter 2:4,) to the old world,
(2 Peter 2:5,) and to Sodom and Gomorrah, (2 Peter 2:6,) would occur to
them; and the same justice which had overthrown them might be regarded as
on its way to effect their destruction. Comp. See Barnes "Isaiah 18:4".
And their damnation slumbereth not. Their condemnation,
(See Barnes "1 Corinthians 11:29",) yet here referring to future punishment.
"Mr. Blackwell observes, that this is a most beautiful figure,
representing the vengeance that shall destroy such incorrigible sinners
as an angel of judgment pursuing them on the wing, continually
approaching nearer and nearer, and in the mean time keeping a watchful
eye upon them that he may at length discharge an unerring low."
--Doddridge. It is not uncommon to speak of "sleepless justice;" and
the idea here is, that however justice may have seemed to slumber or to
linger, it was not really so, but that it had on them an ever-watchful
eye, and was on its way to do that which was right in regard to them. A
sinner should never forget that there is an eye of unslumbering vigilance
always upon him, and that everything that he does is witnessed by one who
will yet render exact justice to all men. No man, however careful to
conceal his sins, or however bold in transgression, or however
unconcerned he may seem to be, can hope that justice will always linger,
or destruction always slumber.
{+} "feigned" "Smooth"
{a} "judgment" Jude 1:1-4
{++} "damnation" "destruction"
Verse 4. For if God spared not the angels that sinned. The apostle
now proceeds to the proof of the proposition that these persons would be
punished. It is to be remembered that they had been, or were even then,
professing Christians, though they had really, if not in form,
apostatized from the faith, (2 Peter 2:20-22;) and a part of the proofs,
therefore, are derived from the cases of those who had apostatized from
the service of God. He appeals, therefore, to the case of the angels
that had revolted. Neither their former rank, their dignity, nor their
holiness, saved them from being thrust down to hell; and if God
punished them so severely, then false teachers could not hope to
escape. The apostle, by the angels here, refers undoubtedly to a
revolt in heaven---an event referred to in Jude 1:6, and everywhere
implied in the Scriptures. When that occurred, however--why they
revolted, or what was the number of the apostates--we have not the
slightest information, and on these points conjecture would be useless.
In the supposition that it occurred, there is no improbability; for there
is nothing more absurd in the belief that angels have revolted than that
men have; and if there are evil angels, as there is no more reason to
doubt than that there are evil men, it is morally certain that they must
have fallen at some period from a state of holiness, for it can not be
believed that God made them wicked.
But cast them down to hell. Gr., \~tartarwsav\~--"thrusting them down to
Tartarus." The word here used occurs nowhere else in the New Testament,
though it is common in the classical writers. It is a verb formed from
\~tartarov\~ (Tartarus,) which in Greek mythology was the lower part,
or abyss of hades, where the shades of the wicked were supposed to be
imprisoned and tormented, and answered to the Jewish word \~geenna\~
--Gehenna. It was regarded, commonly, as beneath the earth; as
entered through the grave; as dark, dismal, gloomy; and as a place of
punishment. Comp. See Barnes " :", and
See Barnes "Matthew 5:22". The word here is one that properly refers to a
place or punishment, since the whole argument relates to that, and since
it cannot be pretended that the "angels that sinned" were removed to a
place of happiness on account of their transgression. It must also
refer to punishment in some other world than this, for there is no
evidence that this world is made a place of punishment for fallen
angels.
And delivered them into chains of darkness. "Where darkness
lies like chains upon them."--Rob. Lex. The meaning seems to be, that
they are confined in that dark prison-house as if by chains. We are
not to suppose that spirits are literally bound; but it was common to
bind or fetter prisoners who were in dungeons, and the representation
here is taken from that fact. This representation that the mass of fallen
angels are confined in Tartarus, or in hell, is not inconsistent with
the representations which elsewhere occur that their leader is permitted
to roam the earth, and that even many of those spirits are allowed to
tempt men. It may be still true that the mass are confined within the
limits of their dark abode; and it may even be true also that Satan and
those who are permitted to roam the earth are under bondage, and are
permitted to range only within certain bounds, and that they are so
secured that they will be brought to trial at the last day.
To be reserved unto judgment. Jude 1:6, "to the judgment of the
great day." They will then, with the revolted inhabitants of this
world, be brought to trial for their crimes. That the fallen angels will
be punished after the judgment is apparent from Revelation 20:10. The
argument in this verse is, that if God punished the angels who revolted
from him, it is a fair inference that he will punish wicked men,
though they were once professors of religion.
Verse 5. And spared not the old world. The world before the flood.
The argument here is, that he cut off that wicked race, and thus showed
that he would punish the guilty. By that awful act of sweeping away the
inhabitants of a world, he showed that men could not sin with impunity,
and that the incorrigibly wicked must perish.
But saved Noah the eighth person. This reference to Noah, like the
reference to Lot in 2 Peter 2:7, seems to have been thrown in in the
progress of the argument as an incidental remark, to show that the
righteous, however few in number, would be saved when the wicked were cut
off. The phrase "Noah the eighth," means Noah, one of eight; that is,
Noah and seven others. This idiom is found, says Dr. Bloomfield, in the
best writers--from Herodotus and Thucydides downwards. See examples in
Wetstein. The meaning in this place then is, that eight persons, and
eight only of that race, were saved; thus showing, that while the wicked
would be punished, however numerous they might be, the righteous, however
few, would be saved.
A preacher of righteousness. In Genesis 6:9, it is said of Noah that
he was "a just man and perfect in his generations, and Noah walked with
God;" and it may be presumed that during his long life he was faithful in
reproving the wickedness of his age, and warned the world of the judgment
that was preparing for it, Compare Notes, Hebrews 11:7.
Bringing in the flood upon the world of the ungodly. Upon all the
world besides that pious family. The argument here is, that if
God would cut off a wicked race in this manner, the principle is
settled that the wicked will not escape.
{a} "Noah the eighth" Genesis 7:1
Verse 6. And turning the cities of Sodom and Gomorrha into ashes.
Genesis 19:24,25. This is a third example to demonstrate that God will
punish the wicked. Compare See Barnes "Jude 1:7". The word here
rendered "turning into ashes," (\~tefrwsav\~,) occurs nowhere else in the
New Testament. It is from \~tefra\~, (ashes,) and means to reduce to
ashes, and then to consume or destroy.
Condemned them with an overthrow. By the fact of their being
overthrown, he showed that they were to be condemned, or that he
disapproved their conduct. Their calamity came expressly on account of
their enormous sins; as it is frequently the case now that the awful
judgments that come upon the licentious and the intemperate, are as
plain a proof of the Divine disapprobation as were the calamities that
came upon Sodom and Gomorrah.
Making them an ensample, etc. That is, they were a demonstration that
God disapproved of the crimes for which they were punished, and would
disapprove of the same crimes in every age and in every land. The
punishment of one wicked man or people always becomes a warning to all
others.
{b} "cities of Sodom and Gomorrha" Genesis 19:24,25.
{c} "making them" Deuteronomy 29:23
{*} "ensample" "Example"
Verse 7. And delivered just Lot. Genesis 19:16. This case is
incidentally referred to, to show that God makes a distinction between
the righteous and the wicked; and that while the latter will be
destroyed, the former will be saved. See 2 Peter 2:9. Lot is called
just, because he preserved himself uncontaminated amidst the surrounding
wickedness. As long as he lived in Sodom he maintained the character of
an upright and holy man.
Vexed with the filthy conversation of the wicked. By the corrupt
and licentious conduct of the wicked around him. On the word
conversation, See Barnes "Philippians 1:27". The original phrase, which
is rendered filthy, has reference to licentiousness, The corruption
of Sodom was open and shameless; and as Lot was compelled to see much of
it, his heart was pained. The word here rendered vexed, means that he
was wearied or burdened. The crimes of those around him he found it
hard to bear with.
{d} "just Lot" Genesis 19:16
Verse 8. For that righteous man dwelling among them. The Latin
Vulgate renders this, "For in seeing and hearing he was just;" meaning
that he maintained his uprightness, or that he did not become
contaminated by the vices of Sodom. Many expositors have supposed that
this is the correct rendering; but the most natural and the most common
explanation is that which is found in our version. According to that,
the meaning is, that compelled as he was, while living among them, to see
and to hear what was going on, his soul was constantly troubled.
In seeing and hearing. Seeing their open acts of depravity, and
hearing their vile conversation. The effect which this had on the mind of
Lot is not mentioned in Genesis, but nothing is more probable than the
statement here made by Peter. Whether this statement was founded on
tradition, or whether it is a suggestion of inspiration to the mind of
Peter, cannot be determined. The words rendered seeing and hearing
may refer to the act of seeing, or to the object seen. Wetstein
and Robinson suppose that they refer here to the latter, and that the
sense is, that he was troubled by what he saw and heard. The meaning is
not materially different. Those who live among the wicked are compelled
to see and hear much that pains their hearts, and it is well if they do
not become indifferent to it, or contaminated by it.
Vexed his righteous soul from day to day with their unlawful deeds.
Tortured or tormented his soul--\~ebasanizen\~. Compare Matthew 8:6,29;
Luke 8:28; Revelation 9:5; 11:10; 14:10; 20:10, where the same word is rendered
tormented. The use of this word would seem to imply that there was
something active on the part of Lot which produced this distress on
account of their conduct, lie was not merely troubled as if his soul were
passively acted on, but there were strong mental exercises of a positive
kind, arising perhaps from anxious solicitude how he might prevent their
evil conduct, or from painful reflections on the consequences of their
deeds to themselves, or from earnest pleadings in their behalf before
God, or from reproofs and warnings of the wicked. At all events, the
language is such as would seem to indicate that he was not a mere passive
observer of their conduct. This, it would seem, was "from day to day;"
that is, it was constant. There were doubtless reasons why Lot should
remain among such a people, and why, when he might so easily have done
it, he did not remove to another place. Perhaps it was one purpose of his
remaining to endeavour to do them good, as it is often the duty of good
men now to reside among the wicked for the same purpose. Lot is supposed
to have resided in Sodom--then probably the most corrupt place on the
earth--for sixteen years; and we have in that fact an instructive
demonstration that a good man may maintain the life of religion in his
soul when surrounded by the wicked, and an illustration of the effects
which the conduct of the wicked will have on a man of true piety when he
is compelled to witness it constantly. We may learn from the record made
of Lot what those effects will be, and what is evidence that one is truly
pious who lives among the wicked.
(1.) He will not be contaminated with their wickedness, or will not
conform to their evil customs.
(2.) He will not become indifferent to it, but his heart will be more
and more affected by their depravity. Comp. Psalms 119:136; Luke 19:41;
Acts 17:16.
(3.) He will have not only constant, but growing solicitude in regard to
it--solicitude that will be felt every day: "He vexed his soul
from day to day." It will not only be at intervals that his mind will
be affected by their conduct, but it will be an habitual and constant
thing. True piety is not fitful, periodical, and spasmodic; it is
constant and steady. It is not a jet that occasionally bursts out; it
is a fountain always flowing.
(4.) He will seek to do them good. We may suppose that this was the case
with Lot; we are certain that it is a characteristic of true religion to
seek to do good to all, however wicked they may be.
(5.) He will secure their confidence. He will practise no improper arts
to do this, but it will be one of the usual results of a life of
integrity, that a good man will secure the confidence of even the wicked.
It does not appear that Lot lost that confidence, and the whole narrative
in Genesis leads us to suppose that even the inhabitants of Sodom
regarded him as a good man. The wicked may hate a good man because he
is good; but if a man lives as he should, they will regard him as
upright, and they will give him the credit of it when he dies, if they
should withhold it while he lives.
Verse 9. The Lord knoweth, etc. That is, the cases referred to show
that God is able to deliver his people when tempted, and understands the
best way in which it should be done. He sees a way to do it when we
cannot, though it is often a way which we should not have thought of.
He can send all angel to take his tempted people by the hand; he can
interpose and destroy the power of the tempter; he can raise up earthly
friends; he can deliver his people completely and for ever from
temptation, by their removal to heaven.
And to reserve the unjust. As he does the rebel angels, 2 Peter 2:4.
The case of the angels shows that God can keep wicked men, as if under
bonds, reserved for their final trial at his bar. Though they seem to go
at large, yet they are under his control, and are kept by him with
reference to their ultimate arraignment.
{e} "how to deliver" Psalms 34:15-18
Verse 10. But chiefly. That is, it may be presumed that the
principles just laid down would be applicable in an eminent degree to
such persons as he proceeds to designate.
That walk after the flesh. That live for the indulgence of their
carnal appetites. See Barnes "Romans 8:1".
In the lust of uncleanness. In polluted pleasures. Comp.
See Barnes "2 Peter 2:2".
And despise government. Marg., dominion. That is, they regard all
government in the state, the church, and the family, as an evil.
Advocates for unbridled freedom of all sorts; declaimers on liberty and
on the evils of oppression; defenders of what they regard as the rights
of injured man, and yet secretly themselves lusting for the exercise of
the very power which they would deny to others--they make no just
distinctions about what constitutes true freedom, and in their zeal
array themselves against government in all forms. No topic of
declamation would be more popular than this, and from none would they
hope to secure more followers; for if they could succeed in removing
all respect for the just restraints of law, the way would be open for
the accomplishment of their own purposes, in setting up a dominion over
the minds of others. It is a common result of such views, that men of
this description become impatient of the government of God himself,
and seek to throw off all authority, and to live in the unrestrained
indulgence of their vicious propensities.
Presumptuous are they. \~tolmhtai\~--daring, bold, audacious,
presumptuous men.
Self-willed--\~auyadeiv\~. See Barnes "Titus 1:7".
They are not afraid to speak evil of dignities. The word rendered
dignities here, (\~doxav\~,) means properly honour, glory, splendour;
then that which is fitted to inspire respect; that which is dignified or
exalted. It is applied here to men of exalted rank; and the meaning is,
that they did not regard rank, or station, or office--thus violating the
plainest rules of propriety and of religion.
See Barnes "Acts 23:4", See Barnes "Acts 23:5". Jude, between whose
language and that of Peter in this chapter there is a remarkable
resemblance, has expressed this more fully. He says, (Jude 1:8,)
"These filthy dreamers defile the flesh, despise dominion,
and speak evil of dignities." It is one of the effects of religion to
produce respect for superiors; but when men are self-willed, and when
they purpose to give indulgence to corrupt propensities, it is natural
for them to dislike all government. Accordingly, it is by no means an
unfrequent effect of certain forms of error to lead men to speak
disrespectfully of those in authority, and to attempt to throw off all
the restraints of law. It is a very certain indication that men hold
wrong opinions when they show disrespect to those in authority, and
despise the restraints of law.
Verse 11. Whereas angels. The object, by the reference to angels
here, is to show that they, even when manifesting the greatest zeal in a
righteous cause, and even when opposing others, did not make use of
reproachful terms, or of harsh and violent language. It is not known
precisely to what Peter alludes here, nor on what the statement here is
based. There can be little doubt, however, as Benson has remarked, that,
from the strong resemblance between what Peter says and what Jude says,
(Jude 1:9,10,) there is allusion to the same thing, and probably
both referred to some common tradition among the Jews respecting the
contention of the archangel Michael with the devil about the body of
Moses. See Barnes "Jude 1:9". As the statement in Jude is the most
full, it is proper to explain the passage before us by a reference to
that; and we may suppose that, though Peter uses the plural term, and
speaks of angels, yet that he really had the case of Michael in his eye,
and meant to refer to that as an example of what the angels do. Whatever
may have been the origin of this tradition, no one can doubt that what
is here said of the angels accords with probability, and no one can
prove that it is not true.
Which are greater in power and might. And who might, therefore, if it
were in any case proper, speak freely of things of an exalted rank and
dignity. It would be more becoming for them than for men. On this
difficult passage, See Barnes "Jude 1:9".
Bring not railing accusation. They simply say, "The Lord rebuke
thee," Jude 1:9. Comp. Zechariah 3:2. The Greek here is, "bring not
blasphemous or reproachful judgment, or condemnation"--\~blasfhmon krisin\~.
They abhor all scurrility and violence of language; they simply state
matters as they are. No one can doubt that this accords with what we
should expect of the angels; and that if they had occasion to speak of
those who were opposers, it would be in a calm and serious manner, not
seeking to overwhelm them by reproaches.
Against them. Margin, against themselves. So the Vulgate. The
more correct reading is against them; that is, against those who
might be regarded as their adversaries, (Jude 1:9,) or those of
their own rank who had done wrong--the fallen angels.
Before the Lord. When standing before the Lord; or when represented
as reporting the conduct of evil spirits. Comp. Zechariah 3:1,2. This
phrase, however, is wanting in many manuscripts. See Wetstein.
{2} "against them" "against themselves"
Verse 12. 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 wanting 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 men so regard them.
Speak evil of the things that they understated not. Of objects
whose worth and value they cannot appreciate. This is no uncommon thing
among men, 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.
{d} "brute beasts" Jeremiah 12:3
{+} "perish" "be destroyed"
Verse 13. And shall receive the reward of unrighteousness. The
appropriate recompense of their wickedness in the future world. Such men
do not always receive the due recompense of their deeds in the present
life; and as it is a great and immutable principle that all will be
treated, under the government of God, as they deserve, or that justice
will be rendered to every rational being, it follows that there must be
punishment in the future state.
As they that count it pleasure to riot in the day-time. As men
peculiarly wicked, shameless, and abandoned; for only such revel in open
day. Comp. See Barnes "Acts 2:15"; See Barnes "1 Thessalonians 5:7".
Spots they are and blemishes. That is, they are like a dark spot on a
pure garment, or like a deformity on an otherwise beautiful person. They
are a scandal and disgrace to the Christian profession.
Sporting themselves. The Greek word here means to live delicately or
luxuriously; to revel. The idea is not exactly that of sporting, or
playing, or amusing themselves; but it is that they take advantage of
their views to live in riot and luxury. Under the garb of the Christian
profession, they give indulgence to the most corrupt passions.
With their own deceivings. Jude, in the parallel place,
(Jude 1:12,) has, "These are spots in your feasts of charity, when
they feast with you." Several versions, and a few manuscripts also, here
read feasts instead of deceivings, (\~agapaiv\~ for \~apataiv\~.) The common
reading, however, is undoubtedly the correct one, (see Wetstein,
in loc;) and the meaning is, that they took advantage of their false
views to turn even the sacred feasts of charity, or perhaps the Lord's
Supper itself, into an occasion of sensual indulgence. Comp.
See Barnes "1 Corinthians 11:20", seq. The difference between these persons,
and those in the church at Corinth, seems to have been that these did it
of design, and for the purpose of leading others into sin; those who were
in the church at Corinth erred through ignorance.
While they feast with you. \~suneuwcoumenoi\~. This word means to feast
several together; to feast with any one; and the reference seems to be to
some festival which was celebrated by Christians, where men and women
were assembled together, (2 Peter 2:14,) and where they could convert
the festival into a scene of riot and disorder. If the Lord's Supper was
celebrated by them as it was at Corinth, that would furnish such an
occasion; or if it was preceded by a "feast of charity,"
See Barnes "Jude 1:12" that would furnish such an occasion. It would
seem to be probable that a festival of some kind was connected with the
observance of the Lord's Supper, See Barnes "1 Corinthians 11:21", and that
this was converted by these persons into a scene of riot and disorder.
{e} "they that count it pleasure" Philippians 3:19; Jude 1:12
{*} "deceivings" "deceits"
Verse 14. Having eyes full of adultery. Marg., 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. Comp. See Barnes "Matthew 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. Comp. Matthew 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 practised 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.
Comp. 2 Timothy 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 favourites 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 practise
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.
{1} "adultery" "an adulteress"
{+} "unstable souls" "minds"
Verse 15. Which have forsaken the right way. The straight path of
honesty and integrity. Religion is often represented as a straight path,
and to do wrong is to go out of that path in a crooked way.
Following the way of Balaam the son of Bosor. See Numbers 22:5, seq.
In the Book of Numbers, Balaam is called the son of Beor. Perhaps
the name Beor was corrupted into Bosor; or, as Rosenmuller suggests, the
father of Balaam may have had two names. Schleusner (Lex.) supposes that
it was changed by the Greeks because it was more easily pronounced. The
Seventy, however, read it \~bewr\~--Beor. The meaning here is, that
they imitated Balaam. The particular point to which Peter refers in
which they imitated him, seems to have been the love of gain, or
covetousness. Possibly, however, he might have designed to refer to a
more general resemblance, for in fact they imitated him in the
following things:
(1.) in being professed religious teachers, or the servants of God;
(2.) in their covetousness;
(3.) in inducing others to sin, referring to the same kind of sins in
both cases. Balaam counselled the Moabites to entice the children of
Israel to illicit connexion with their women, thus introducing
licentiousness into the camp of the Hebrews, Numbers 31:16; comp.
Numbers 25:1-9 and in like manner these teachers led others into
licentiousnes, thus corrupting the church.
Who loved the wages of unrighteousness. Who was supremely influenced
by the love of gain, and was capable of being employed, for a price, in a
wicked design; thus prostituting his high office, as a professed prophet
of the Most High, to base and ignoble ends. That Balaam, though he
professed to be influenced by a supreme regard to the will of God,
(Numbers 22:18,38,) was really influenced by the desire of reward,
and was willing to prostitute his great office to secure such a
reward, there can be no doubt.
(1.) The elders of Moab and of Midian came to Balaam with "the rewards of
divination in their hand," (Numbers 22:7,) and with promises from Balak
of promoting him to great honour, if he would curse the children of
Israel, Numbers 22:17.
(2.) Balaam was disposed to go with them, and was restrained from going
at once only by a direct and solemn prohibition from the Lord,
Numbers 22:11.
(3.) Notwithstanding this solemn prohibition, and notwithstanding
he said to the ambassadors from Balak that he would do only as God
directed, though Balak should give him his house full of silver and
gold, (Numbers 22:18,) yet he did not regard the matter as settled,
but proposed to them that they should wait another night, with the hope
that the Lord would give a more favourable direction in reference to
their request, thus showing that his heart was in the service which
they required, and that his inclination was to avail himself of their
offer, Numbers 22:19.
(4.) When he did obtain permission to go, it was only to say that
which the Lord should direct him to say, (Numbers 22:20;) but he went
with a "perverse" heart, with a secret wish to comply with the desire of
Balak, and with a knowledge that he was doing wrong, (Numbers 22:34,) and
was restrained from uttering the curse which Balak desired only by an
influence from above which he could not control. Balaam was undoubtedly a
wicked man, and was constrained by a power from on high to utter
sentiments which God meant should be uttered, but which Balaam would
never have expressed of his own accord.
{a} "way of Balaam"
Verse 16. But was rebuked for his iniquity. The object of Peter in
this seems to be to show that God employed the very extraordinary means
of causing the ass on which he rode to speak, because his iniquity was so
monstrous. The guilt of thus debasing his high office, and going forth
to curse the people of God--a people who had done him no wrong, and
given no occasion for his malediction--was so extraordinary, that means
as extraordinary were proper to express it. If God employed means so
extraordinary to rebuke his depravity, it was to be expected that in
some appropriate way he would express his sense of the wickedness of
those who resembled him.
The dumb ass, speaking with man's voice. Numbers 22:28. God seems to
have designed that both Balaam and Balak should be convinced that the
children of Israel were his people; and so important was it that this
conviction should rest fully on the minds of the nations through whom
they passed, that he would not suffer even a pretended prophet to make
use of his influence to curse them. He designed that all that influence
should be in favour of the cause of truth, thus furnishing a striking
instance of the use which he often makes of wicked men. To convince
Balaam of the error of his course, and to make him sensible that God was
an observer of his conduct, and to induce him to utter only what he
should direct, nothing would be better fitted than this miracle. The very
animal on which he rode, dumb and naturally stupid, was made to utter a
reproof; a reproof as directly from heaven as though the stones had cried
out beneath his feet, or the trees of the wood had uttered the language
of remonstrance. As to the nature of the miracle here referred to, it may
be remarked,
(1.) that it was as easy for God to perform this miracle as any other;
and
(2.) that it was a miracle that would be as likely to be effectual, and
to answer the purpose, as any other. No man can show that it could not
have occurred; and the occasion was one in which some decided rebuke,
in language beyond that of conscience, was necessary.
Forbad the madness of the prophet. That is, the mad or perverse
design of the prophet. The word here rendered madness means,
properly, being aside from a right mind. It is not found elsewhere in the
New Testament. It is used here to denote that Balaam was engaged in an
enterprise which indicated a headstrong disposition; an acting contrary
to reason and sober sense. He was so under the influence of avarice and
ambition that his sober sense was blinded, and he acted like a madman. He
knew indeed what was right, and had professed a purpose to do what was
right, but he did not allow that to control him; but, for the sake of
gain, went against his own sober conviction, and against what he knew to
be the will of God. He was so mad or infatuated that he allowed neither
reason, nor conscience, nor the will of God, to control him.
Verse 17. These are wells without water. Jude 1:12,13 employs
several other epithets to describe the same class of persons. The
language employed both by Peter and Jude is singularly terse, pointed,
and emphatic. Nothing to an oriental mind would be more expressive than
to say of professed religious teachers, that they were "wells without
water." It was always a sad disappointment to a traveller in the hot
sands of the desert to come to a well where it was expected that water
might be found, and to find it dry. It only aggravated the trials of the
thirsty and weary traveller. Such were these religious teachers. In a
world, not unaptly compared, in regard to its real comforts, to the
wastes and sands of the desert, they would only grievously disappoint the
expectations of all those who were seeking for the refreshing
influences of the truths of the gospel. There are many such teachers in
the world.
Clouds that are carried with a tempest. Clouds that are driven about
by the wind, and that send down no rain upon the earth. They promise
rain, only to be followed by disappointment. Substantially the same idea
is conveyed by this as by the previous phrase. "The Arabs compare persons
who put on the appearance of virtue, when yet they are destitute of all
goodness, to a light cloud which makes a show of rain, and afterwards
vanishes."--Benson. The sense is this: The cloud, as it rises,
promises rain. The expectation of the farmer is excited that the thirsty
earth is to be refreshed with needful showers. Instead of this, however,
the wind "gets into" the cloud; it is driven about, and no rain falls, or
it ends in a destructive tornado which sweeps everything before it. So of
these religious teachers. Instruction in regard to the way of salvation
was expected from them; but, instead of that, they disappointed the
expectations of those who were desirous of knowing the way of life,
and their doctrines only tended to destroy.
To whom the mist of darkness is reserved for ever. The word rendered
mist here, (\~zofov\~,) means properly muskiness, thick gloom,
darkness, (see 2 Peter 2:4;) and the phrase "mist of darkness" is
designed to denote intense darkness, or the thickest darkness. It refers
undoubtedly to the place of future punishment, which is often represented
as a place of intense darkness. See Barnes "Matthew 8:12". When it is said
that this is reserved for them, it means that it is prepared for them, or
is kept in a state of readiness to receive them. It is like a jail or
penitentiary which is built in anticipation that there will be criminals,
and with the expectation that there will be use for it. So God has
constructed the great prison-house of the universe, the world where
the wicked are to dwell, with the knowledge that there would be
occasion for it; and so he keeps it from age to age that it may be
ready to receive the wicked when the sentence of condemnation
shall be passed upon them. Comp. Matthew 25:41. The word forever is a
word which denotes properly eternity, (\~eiv aiwna\~,) and is such a word as
could not have been used if it had been meant that they would not suffer
for ever, Comp. See Barnes "Matthew 25:46".
{a} "clouds" Ephesians 4:14
{*} "carried" "driven along"
Verse 18. For when they speak great swelling words of vanity. When
they make pretensions to wisdom and learning, or seem to attach great
importance to what they say, and urge it in a pompous and
positive manner. Truth is simple, and delights in simple statements. It
expects to make its way by its own intrinsic force, and is willing to
pass for what it is worth. Error is noisy and declamatory, and hopes to
succeed by substituting sound for sense, and by such tones and arts as
shall induce men to believe that what is said is true, when it is known
by the speaker to be false.
They allure through the lusts of the flesh. The same word is used
here which in 2 Peter 2:14 is rendered beguiling, and in
James 1:14 enticed. It does not elsewhere occur in the New
Testament. It means that they make use of deceitful arts to allure,
ensnare, or beguile others. The means which it is here said they
employed, were the lusts of the flesh; that is, they promised
unlimited indulgence to the carnal appetites, or taught such doctrines
that their followers would feel themselves free to give unrestrained
liberty to such propensities. This has been quite a common method in the
world, of inducing men to embrace false doctrines.
Through much wantonness. See Barnes "2 Timothy 3:6". The meaning here
is, that they made use of every variety of lascivious arts to beguile
others under religious pretences. This has been often done in the world;
for religion has been abused to give seducers access to the confidence of
the innocent, only that they might betray and ruin them. It is right
that for all such the "mist of darkness should be reserved for ever;" and
if there were not a place of punishment prepared for such men, there
would be defect in the moral administration of the universe.
Those that were clean escaped from them who live in error. Marg.,for
a little child. The difference between the margin and the text here
arises from a difference of reading in the Greek. Most of the later
editions of the Greek Testament coincide with the reading in the margin,
(\~oligwv\~,) meaning little, but a little, scarcely. This accords
better with the scope of the passage; and, according to this, it means
that they had almost escaped from the snares and influences of those
who live in error and sin. They had begun to think of their ways; they
had broken off many of their evil habits; and there was hope that
they would be entirely reformed, and would become decided Christians, but
they were allured again to the sins in which they had so long indulged.
This seems to me to accord with the design of the passage, and it
certainly accords with what frequently occurs, that those who are
addicted to habits of vice become apparently interested in religion, and
abandon many of their evil practices, but are again allured by the
seductive influences of sin, and relapse into their former habits. In the
case referred to here it was by professedly religious teachers--and is
this never done now? Are there none, for example, who have been addicted
to habits of intemperance, who had been almost reformed, but who are led
back again by the influence of religious teachers? Not directly and
openly, indeed, would they lead them into habits of intemperance. But,
when their reformation is begun, its success and its completion depend
on total abstinence from all that intoxicates. In this condition,
nothing more is necessary to secure their entire reformation and
safety than mere abstinence; and nothing more may be necessary
to lead them into their former practices than the example of others
who indulge in moderate drinking, or than the doctrine inculcated
by a religious teacher that such moderate drinking is not contrary
to the spirit of the Bible.
{b} "speak" Psalms 73:8
{1} "were clean" "for a little while"
{+} "clean" "had nearly"
Verse 19. While they promise them liberty. True religion always
promises and produces liberty, See Barnes "John 8:36"; but the
particular liberty which these persons seem to have promised, was freedom
from what they regarded as needless restraint, or from strict and
narrow views of religion.
They themselves are the servants of corruption. They are the slaves
of gross and corrupt passions, themselves utter strangers to freedom, and
bound in the chains of servitude. These passions and appetites have
obtained the entire mastery over them, and brought them into the severest
bondage. This is often the case with those who deride the restraints of
serious piety. They are themselves the slaves of appetite, or of the
rules of fashionable life, or of the laws of honour, or of vicious
indulgences. "he is a freeman whom the truth makes free, and all are
slaves besides." Comp. See Barnes "2 Corinthians 3:17".
For of whom a man is overcome, etc. Or rather "by what
(\~w\~) any one is overcome;" that is, whatever gets the mastery
of him, whether it be avarice, or sensuality, or pride, or any form of
error. See Barnes "Romans 6:16", where this sentiment is explained.
{++} "liberty" "freedom"
Verse 20. For if after they have escaped the pollutions of the world.
This does not necessarily mean that they had been true Christians, and
had fallen from grace. Men may outwardly reform, and escape from the
open corruptions which prevail around them, or which they had themselves
practised, and still have no true grace at heart.
Through the knowledge of the Lord and Saviour Jesus Christ. Neither
does this imply that they were true Christians, or that they had ever had
any saving knowledge of the Redeemer. There is a knowledge of the
doctrines and duties of religion which may lead sinners to abandon their
outward vices, which has no connexion with saving grace. They may profess
religion, and may know enough of religion to understand that it
requires them to abandon their vicious habits, and still never be true
Christians.
They are again entangled therein and overcome. The word rendered
entangled, (\~emplekw\~,) from which is derived our word implicate,
means to braid in, to interweave; then to involve in, to entangle. It
means here that they become implicated in those vices like an animal
that is entangled in a net.
The latter end is worse with them than the beginning. This is usually
the case. Apostates become worse than they were before their professed
conversion. Reformed drunkards, if they go back to their "cups" again,
become more abandoned than ever. Thus it is with those who have been
addicted to any habits of vice, and who profess to become religious, and
then fall away. The reasons of this may be,
(1.) that they are willing now to show to others that they are no longer
under the restraints by which they had professedly bound themselves;
(2.) that God gives them up to indulgence with fewer restraints than
formerly; and
(3.) their old companions in sin may be at special pains to court their
society, and to lead them into temptation, in order to obtain a triumph
over virtue and religion.
{b} "again entangled" Luke 11:26; Hebrews 6:4; 10:26
Verse 21. For it had been better for them, etc. Compare
See Barnes "Matthew 26:24". It would have been better for them, for
(1.) then they would not have dishonoured the cause of: religion as they
have now done;
(2.) they would not have sunk so deep in profligacy as they now have; and
(3.) they would not have incurred so aggravated a condemnation in the
world of woe. If men are resolved on being wicked, they had better
never pretend to be good. If they are to be cast off at last, it had
better not be as apostates from the cause of virtue and religion.
{c} "better" Matthew 11:23,24; Luke 12:47,48
{d} "way of righteousness" Proverbs 12:28
Verse 22. But it is happened unto them according to the true proverb.
The meaning of the proverbs here quoted is, that they have returned to
their former vile manner of life. Under all the appearances of
reformation, still their evil nature remained, as really as that of the
dog or the swine, and that nature finally prevailed. There was no
thorough internal change, any more than there is in the swine when it
is washed, or in the dog, This passage, therefore, would seem to
demonstrate that there never had been any real change of heart, and of
course there had been no falling away from true religion. It should
not, therefore, be quoted to prove that true Christians may fall from
grace and perish. The dog and the swine had never been anything else
than the dog and the swine, and these persons had never been anything
else than sinners.
The dog is turned to his own vomit again. That is, to eat it up. The
passage would seem to imply, that whatever pains should be taken to
change the habits of the dog, he would return to them again. The
quotation here is from Proverbs 26:11: "As a dog returneth to his vomit,
so a fool returneth to his folly." A similar proverb is found in the
Rabbinical writers. Of the truth of the disgusting fact here affirmed
of the dog, there can be no doubt. Phaedrus (Fab. 27) states a fact still
more offensive respecting its habits. In the view of the Orientals, the
dog was reckoned among the most vile and disgusting of all animals. Comp.
Deuteronomy 23:18; 1 Samuel 17:43; 2 Samuel 3:8; 9:8; 16:9; Matthew 7:6; Philippians 3:2. See also Horace,
II. Epis. l, 26:---
vixisset canis irnmundus, vel arnica luto sus.
On the use of this proverb, see Wetstein, in loc.
And the sow that was washed, etc. This proverb is not found in the
Old Testament, but it was common in the Rabbinical writings, and is found
in the Greek classics. See Wetstein, in loc. Its meaning is plain,
and of the truth of what ;s affirmed no one can have any doubt. No matter
how clean the swine is made by washing, thin would not prevent it, in the
slightest degree, from rolling in filth again. It will act out its real
nature. So it is with the sinner. No external reformation will
certainly prevent his returning to his former habits; and when he
does return, we can only say that he is acting according to his real
nature--a nature which has never been changed, any more than the nature
of the dog or the swine. On the characteristics of the persons
referred to in this chapter, (2 Peter 2:9-19,) see the Introduction,
& 3.
This passage is often quoted to prove "the possibility of falling from
grace, and from a very high degree of it too." But it is one of the last
passages in the Bible that should be adduced to prove that doctrine.
The true point of this passage is to show that the persons referred to
never were changed; that whatever external reformation might have
occurred, their nature remained the same; and that when they apostatized
from their outward profession, they merely acted out their nature, and
showed that in fact there had been no real change. This passage will
prove--what there are abundant facts to confirm--that persons may reform
externally, and then return again to their former corrupt habits; it can
never be made to prove that one true Christian will fall away and perish.
It will also prove that we should rely on no mere external reformation,
no outward cleansing, as certain evidence of piety. Thousands who have
been externally reformed have ultimately shown that they had no religion,
and there is nothing in mere outward reformation that can fit us for
heaven. God looks upon the heart; and it is only the religion that has
its seat there, that can secure our final salvation.
{e} "proverb" Proverbs 26:11
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