2 Peter 2:9-22
9. knoweth how—He is at no loss for means, even when men see no escape.
out of—not actually from. temptations—trials. to be punished—Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.10. chiefly—They especially will be punished (Jude 8).
after—following after. lust of uncleanness—defilement: "hankering after polluting and unlawful use of the flesh" [ALFORD]. government—Greek, "lordship," "dominion" (Jude 8). Presumptuous—Greek, "Darers." Self-will begets presumption. Presumptuously daring. are not afraid—though they are so insignificant in might; Greek, "tremble not" (Jude 8, end). speak evil of—Greek, "blaspheme." dignities—Greek, "glories."11. which are—though they are.
greater—than these blasphemers. Jude instances Michael (Jude 9). railing accusation—Greek, "blaspheming judgment" (Jude 9). against them—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory. before the Lord—In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4, 5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7, 8, Shimei; Nu 16:2, 3, Korah, &c., referred to also in Jude 11; Nu 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."12. (Jude 19).
But—In contrast to the "angels," 2Pe 2:11. brute—Greek, "irrational." In contrast to angels that "excel in strength." beasts—Greek, "animals" (compare Ps 49:20). natural—transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Ga 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally . . . corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit). speak evil of—Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."13. receive—"shall carry off as their due."
reward of—that is, for their "unrighteousness" [ALFORD]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness." in the daytime—Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and CALVIN, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment. Spots—in themselves. blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself. sporting themselves—Greek, "luxuriating." with—Greek, "in." deceivings—or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.14. full of adultery—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [HORNEIUS]. BENGEL makes the adulteress who fills their eyes, to be "alluring desire."
that cannot cease—"that cannot be made to cease from sin." beguiling—"laying baits for." unstable—not firmly established in faith and piety. heart—not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes." covetous practices—The oldest manuscripts read singular, "covetousness." cursed children—rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.15. have—Some of the seducers are spoken of as already come, others as yet to come.
following—out: so the Greek. the way— (Nu 22:23, 32; Isa 56:11). son of Bosor—the same as Beor (Nu 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust. loved the wages of unrighteousness—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.16. was rebuked—Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").
his—Greek, "his own": his own beast convicted him of his own iniquity. ass—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine. dumb—Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle. forbade—literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast—a dumb beast forbidding an inspired prophet!17. (Jude 12, 13.)
wells—"clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18). clouds—The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds . . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest." mist—blackness; "the chilling horror accompanying darkness" [BENGEL].18. allure—Greek, "lay baits for."
through—Greek, "in"; the lusts of the flesh being the element IN which they lay their baits. much wantonness—Greek, "by licentiousness"; the bait which they lay. clean escaped—Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).19. promise . . . liberty—(Christian)—These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Ro 6:16-22; 8:15, 21; Ga 5:1, 13; compare Joh 8:34).
corruption—(See on 2Pe 2:12); "destroyed . . . perish . . . corruption." of whom—"by whatever . . . by the same," &c.20. after they—the seducers "themselves" have escaped (2Pe 2:19; see on Heb 6:4-6).
pollutions—which bring "corruption" (2Pe 2:19). through—Greek, "in." knowledge—Greek, "full and accurate knowledge." the Lord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from whom they fall. latter end is worse . . . than the beginning—Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).21. the way of righteousness—"the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."
turn—back again; so the Greek. from the holy commandment—the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [TITTMANN]. delivered—once for all; admitting no turning back.22. But—You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 2:17; 4:8, 18); another proof that both Epistles come from the same writer.
Jude 4-13
4. I found—probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14.
of thy children—some. in truth—that is, in the Gospel truth. as—even as. "The Father's commandment" is the standard of "the truth."5. I beseech—rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority.
not . . . new commandment—It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8). that we—implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.6. "Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love.
This is the commandment—Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth.
For—giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6). many— (1Jo 2:18; 4:1). are entered—The oldest manuscripts read, "have gone forth," namely, from us. confess not . . . Jesus . . . in the flesh—the token of Antichrist. is come—Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [NEANDER]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; Heb 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [BENGEL]. This is a, &c.—Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.8. Look to yourselves—amidst the widespread prevalence of deception so many being led astray. So Christ's warning, Mt 24:4, 5, 24.
we lose not . . . we receive—The oldest manuscripts and versions read, "That YE lose not, but that YE receive." which we have wrought—So one oldest manuscript reads. Other very old manuscripts, versions, and Fathers, read, "which YE have wrought." The we being seemingly the more difficult reading is less likely to have been a transcriber's alteration. Look that ye lose not the believing state of "truth and love," which WE (as God's workmen, 2Co 6:1; 2Ti 2:15) were the instruments of working in you. a full reward—of grace not of debt. Fully consummated glory. If "which YE have wrought" be read with very old authorities, the reward meant is that of their "work (of faith) and labor of love." There are degrees of heavenly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory hanging on Jesus shall be fully happy. But the larger the vessel, the greater will be its capacity for receiving heavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received five cities; each according to his capacity of rule, and in proportion to his faithfulness. Compare 1Co 15:41. "There is no half reward of the saints. It is either lost altogether, or received in full; in full communion with God" [BENGEL]. Still no service of minister or people shall fail to receive its reward.9. The loss (2Jo 8) meant is here explained: the not having God, which results from abiding not in the doctrine of Christ.
transgresseth—The oldest manuscripts and versions read, "Every one who takes the lead"; literally, "goes," or "leads on before"; compare Joh 10:4, "He goeth before them" (not the same Greek). Compare 3Jo 9, "Loveth to have the pre-eminence." hath not God— (1Jo 2:23; 5:15). The second "of Christ" is omitted in the oldest manuscripts, but is understood in the sense. He—emphatical: He and He alone.10. If there come any—as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.
receive him not . . . neither bid him God speed—This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [GROTIUS]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.11. By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. POLYCARP, the disciple of John, told contemporaries of IRENÆUS, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.
12. I would not write—A heart full of love pours itself out more freely face to face, than by letter.
paper—made of Egyptian papyrus. Pens were then reeds split. ink—made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates. face to face—literally, "mouth to mouth." full—Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.13. ALFORD confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.