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Expositor's Bible Commentary 2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. Chapter 23 THE LORD KNOWETH HOW TO DELIVER 2 Peter 2:1-9 THIS second chapter contains much more of a direct description of the heretical teaching and practices from which the converts were in danger, and is full of warning and comfort, both alike drawn from that Old Testament prophecy to the light of which St. Peter has just been urging them to take heed. The chapter has many features and much of its language in common with the Epistle of St. Jude. But the opening of the chapter seems a suitable place to call attention to a difference of motive which is manifested in this Epistle and in that. They resemble one another greatly in the illustrations which they have in common, but St. Peter makes a twofold use of them: while showing that the ungodly will assuredly be punished, he comforts the righteous with the lesson that, be they ever so few, even as the eight who were saved at the Deluge, or as Lot, with his diminished family, at the overthrow of Sodom, the Lord knows how to deliver His servants out of trials. Of this latter side of the prophetic picture St. Jude shows us nothing. The evil doings of the tempters must have waxed grosser in his day, and he is only concerned to preach the certainty of their condemnation. The unbelievers in the wilderness, the angels who sinned, the Cities of the Plain, the error of Balaam, and the overthrow of Korah are all cited in proof that the wicked shall not escape; but he has no word about the deliverance of those whose souls are tortured by the wicked doing of the sinners among whom it is their lot to live. "But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction." It is as though the Apostle would say, Be not unduly dismayed. The lamp of Old Testament prophecy shows that yours is a lot which has befallen others. As Israel of old was God’s people, so the Church of Christ is now And among them again and again false prophet arose, not only those of Baal and Asherah, not only those who served the calves at Dan and Bethel, but those who called themselves by Jehovah’s name, and of whom He says to Jeremiah, "The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spake I unto them: they prophesy unto you a false vision and divination, and thing of naught, and the deceit of their heart." { Jeremiah 14:14 } The picture is exactly repeated for these Asian Churches. False teaching had attached itself to the true, used its language, and professed to be at one with it, except in so far as it was superior. For the history of corruptions in the faith repeats itself, and- "Wherever God erects a house of prayer, The devil always builds a chapel there." It is the most perilous aspect of error when it parades itself as the truest truth. Hence the name by which St. Peter calls this dangerous teaching: "destructive heresies." They beguile unstable souls to their ruin. Their exponents choose the name of Christ to call themselves by, but cast aside the doctrine of the Cross both in its discipline for their lives, and as the altar of human redemption; And the men to whom St. Peter alludes were either among the teachers, or put themselves forward to teach; and there was a danger lest their authority should be recognized. They accepted Christ, but not as He loves to be accepted. He has called Himself Lord and Master, and has paid the price which makes Him so; but by their interpretations both of His nature and His office these men in very deed renounced and deserted His service, ignored their relation as His bondservants, and in this way denied the Master that bought them. Soon they chose other masters and became the slaves of the world and the flesh. Thus they entered on the path that leads to destruction, and soon it will come upon them. They who destroyed others shall themselves be destroyed. The lords whom they serve have all their empire in this life; and when the end thereof comes, it comes all too soon, and is a dread overthrow of everything they have set store by. On their lot the lamp of prophecy sheds its light: "How suddenly do they perish and come to a fearful end." "And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of." St. Jude, who had seen the results of such teaching, says these men turned the very grace of God into lasciviousness; they perverted the teachings of the Gospel concerning the freedom which is in Christ, and their phraseology they made to have a Pauline ring about it. Did he not teach how Christ had made men free? Had they not heard from him that men should cast off trust in the bondage of the Law? In this wise they taught a doctrine of lawless self-indulgence, which they extolled as the token of entire emancipation and of a loftier nature on which the taint of sins could leave no defilement. In the blindness of their hearts, self-chosen blindness, of which they boasted as knowledge, they gave themselves over to the flesh, to work all uncleanness with greediness. St. Peter knows that baits of this sort appeal to the natural man; that there is within the citadel of the heart a traitorous weakness which is ready to betray it to the enemy. So, with prophetic foresight, he laments, Many shall follow after them. And such sinners do not gin unto themselves: their falling away brings calamity on the whole Church of Christ. It did so then; it does so still. The faithful cannot escape from the obloquy which is due to the faithless; and the world, which cares little for Christ, will readily point to the evil lives which it sees in the renegade brethren, and draw the conclusion that in secret the rest run to the same excess of riot. Evil-speaking of this kind became abundantly common in the first Christian centuries, and furnishes the object of many Christian apologies. "And in covetousness shall they with feigned words make merchandise of you." St. Paul in writing to Timothy gives a comment which throws much light on these words. He tells of men who consent not to sound words, even the words of our Lord Jesus Christ, thus denying the Master that bought them. He speaks of them as bereft of the truth, supposing that godliness is a way of gain; and he adds, "They that desire to be rich fall into a temptation and a snare, and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil, which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows". { 1 Timothy 6:3-10 } From the first days of the Church’s history we see, from the instances of Ananias and Sapphira, and of Simon, with his offer of money to the Apostles, that both among the disciples and the would-be teachers covetousness made itself very apparent. The communistic basis on which the society was constituted lent itself to the schemes of those who desired to make a gain of their Christian profession. In the time when St. Peter wrote the evil had spread. Teachers were discovering that, by a modification or adaptation of the Christian language and doctrines, they could draw after them many followers. These were the feigned words to which the Apostle alludes, and the contributions of their satisfied hearers were proving a gainful merchandise. The Gnostic teachers were of various sorts, but of all alike the language was boastful as coming of superior insight; great, swelling words they spake, having men’s persons in regard because of the prospects of advantage. The evil was a sore one, and is so wherever it finds entry. And later ages have also known somewhat of its mischief. It is the wisdom of all Christian communities so to order themselves that their teachers and guides may be safe from this temptation. For such teachers do not stop at small beginnings of error, hut prophesy smooth things, and close their eyes at evil; nay, in this case they seem to have encouraged sensual living, as though it were an indication of the freedom of which they boasted. "Whose sentence now from of old lingereth not, and their destruction slumbereth not." In thought the Apostle reads the book of prophecy. It is as if he said, "It is written in the prophetic word." And when the overthrow of the sinners comes to pass, those who behold it may say, "Thus is the prophecy fulfilled." The doom of such sinners is sure. They may seem to live their lives with impunity, for a while, as though God’s eternal law were inoperative; but the issue is certain. None such escape. God’s mills grind slowly, but they grind exceeding small. And the lot of such men is destruction. Of illustrations the Apostle chooses three, applying each to a different vice of these teachers of error. These men were proud; so were the angels that sinned, but their pride was only a prelude to their fall. These men were disobedient; so were the antediluvian sinners, and would neither hearken nor turn, and so the Flood came and swept them all away. These men were sensual; so were the dwellers in the Cities of the Plain, and their overthrow remains still a memorial of God’s wrath against such sinners. Verily the sentence of all such men is written from of old. "For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment." To each of the three instances St. Peter adduces the reader is left to supply the unmistakable conclusion, "Neither will He spare the sinners of today." The sentences are all the more solemn from their incompleteness. Some have thought that the reference in this verse is to the narrative found in Genesis 6:3 ; but that account is very full of difficulties, and there is no mention of a judgment upon those who offended. It seems more sound exposition to take the Apostle’s words as spoken of him concerning whom Christ has told us { John 8:44 } that he was a murderer from the beginning and stood not in the truth, and of the condemnation of whose pride St. Paul speaks to Timothy. { 1 Timothy 3:6 } For him and for his fellow-sinners the Gospel teaches us { Matthew 25:41 } that eternal fire was prepared, and an apostle { Jam 2:19 } says that "the devils believe and shudder," it must be in apprehension of a coming judgment. All that St. Peter here says is implied in these Scriptural allusions to Satan and his fall; and it is more prudent to apply to them the highly figurative language of the Apostle here, which is exactly after his manner, than to seek for fanciful interpretations of the Mosaic story. We may rest assured by the way in which these things are spoken of, though but dimly, by Christ and His Apostles, that they formed a portion of Jewish religious teaching and constituted part of the faith of St. Peter and his contemporaries, though there is but little mention of the fallen angels in the Old Testament. "And spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when He brought a flood upon the world of the ungodly." Here the Apostle points to a consolation for the converts amid their trials. The ungodly do not escape, be their multitude ever so great. A world full of sinners is involved in one common overthrow. Nor are the righteous forgotten, though their number be but few. The lamp of prophecy sheds much light here. Amid all God’s dispensations toward Israel, His faithful ones were the remnant only; but these were saved by the grace of the Lord, they were brought out from the destruction, and not forsaken, and had a promise that they should take root downward and bear fruit upward. The words in which St. Peter describes the chief person of the few saved in the Deluge appear intended to point out that feature in Noah’s history which most resembled the lot of the Asian Churches. They were now, as he was of old. God’s heralds in the midst of a naughty world; and to bring to their minds the thought of his long-sustained opposition and mockery could hardly fail to nerve them to stand fast. What lot could be more desperate than the Patriarch’s? For a hundred and twenty years by action and by word he published his message, and it fell on deaf ears; yet God was guarding him ( ???????? ) through it all, and words could not express more complete safety than when the early record tells us, ere the Flood came, "The Lord shut him in." "And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly." These cities stood in a land fair enough to be likened to the garden of the Lord. To Lot himself their fertile fields had been a temptation, and by yielding thereto he brought on himself a plenitude of sorrow; and the sacred record counts his deliverance-rather to the faith and righteousness of Abraham than to himself. God remembered Abraham, and brought Lot out of the overthrow. One of the fairest parts of His world God condemned for the wickedness of them that inhabited it. Nature was defaced for man’s sin, and still lies desolate as a perpetual homily against such ungodly living as often comes of wealth and fullness of bread. After such a state were these false teachers seeking while they made their gain of their disciples; and in the later times of which St. Jude speaks, having fostered all that was carnal within and around them, in those things which they understood naturally, there they cast themselves away. "And delivered righteous Lot, sore distressed by the lascivious life of the wicked (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds)." The thrice-named righteousness of Lot is perhaps thus set down because of the struggle which it must have been to maintain the fear of Abraham’s God among such sinful surroundings. Lot was in the land of the enemy, and his deliverance is pictured as a very rescue: he was saved, yet so as by fire. He had gone down into the plain with thoughts of a life of abundance, and it may be of ease, a contrast to the wandering life which he had hitherto shared with Abraham. Instead of this he found anguish and distress of mind, which no amount of temporal prosperity could alleviate; and to this would be added self-reproach. It was of his own choice that he was dwelling among them. The Apostle points his misery in the strongest terms. He was distressed; and of the sights and sounds on every side, and never ceasing, he made a torture to his soul. It was no mere offence to him that these things were so. It was very anguish to see men setting at defiance every law human and Divine. To behold the evils of a lascivious life waxing rampant in the midst of the Christian Churches, and countenanced by those who assumed the office of teachers, must have been an agony to the faithful akin to that with which Lot tortured himself. St. Peter would strengthen the drooping hearts of the brethren; and no greater comfort could there be found than this which he offers, taking the lamp of prophecy and shedding its rays of hope into the dark places of their lives. "The Lord knoweth how to deliver the godly out of temptation." Already he has given the lesson { 2 Peter 1:6 } that true godliness must have its root in patience. It is a perfect trust, which rests securely on the Father’s love, and willingly waits His time. The hearts of the faithful ones must have found solace in the thought which he here joins to his former teaching. The trials they endure are grievous, but "The Lord knows" is an unfailing support. The floods of ungodliness make His servants many a time afraid; but when they feel that there, as amid the raging ocean, the Lord ruleth, they are not overwhelmed. They are protected by Omnipotence; and the tiny grains of sand, which check the fierce tide, are an emblem of how out of weakness He can ordain strength. Hence there comes a knowledge to the struggling saint which makes him full of courage, whatever trials threaten. The world has its wrathful Nebuchadnezzars, whose threats at times are as a fiery furnace; but he is proof against them all who can say and feel, "The Lord knows." I am not careful nor disturbed; my God, in whom I trust, is able to deliver me, and He will deliver me. The Lord knoweth the way of the godly, and His knowledge means safety and eternal deliverance. "And to keep the unrighteous under punishment unto the Day of Judgment." The unrighteousness, over them too God keeps ward. They cannot hide themselves from Him, and through their conscience He makes life a continuous chastisement. They may seem to men to walk on heedlessly, but they have hidden tortures of which their fellows can take no count. Even the offender against human laws, who dreads that his sin will be found out, carries in his bosom a constant scourge. Fear hath torment ( ??????? ???? ), and this it is of which the Apostle speaks. And if the dread of man’s judgment can work terror, how much sorer must their alarm be who have the fiery indignation of the wrath of God in their thoughts and stinging their soul. Such men are kept all their life long under punishment. Yet in this constant anguish we trace God’s mercy: He sends it that men may turn in time. His blows on the sinful heart are meant to be remedial; and those who disregard His chastisements to the last will go away, self-condemned, self destroyed, despisers of Divine love, to a doom prepared, not for them, but for the devil and his angels. 2 Peter 2:10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they , selfwilled, they are not afraid to speak evil of dignities. Chapter 24 "BY THEIR FRUITS YE SHALL KNOW THEM" 2 Peter 2:10-16 THE Apostle now pictures in the darkest colors the evil-doing and evil character of those who are bringing into the Churches their "sects of perdition," those wolves in sheep’s clothing who are mixing themselves, and are likely to make havoc, among the flock of Christ. He hopes that thus the brethren, being forewarned, will also be forearmed. And not only does he describe these bold offenders: he also reiterates in many forms the certainty of their evil fate. They aim at destroying others, and shall themselves meet destruction; their wrong-doing shall bring a recompense in kind upon their own heads. They are a curse among the people, but the curse will also fall on themselves; they are agents of ruin, and shall perish in the overthrow which they are devising. "But chiefly them that walk after the flesh in the lust of defilement, and despise dominion." These chiefly-that is, above other sinners-does God keep under punishment. It cannot be otherwise, for on them His chastisements have little effect. They have entered on a road from which return is rare, neither do they take hold on the paths of life; their whole bent is for that which defileth, not only defiling them, but spreading defilement on every side. They are renegades, too, from the service of Christ; and having cast off their allegiance to Him, they make their lust their law. The verse describes the same character in two aspects: those who walk after the flesh follow no prompting but appetite, have no lord but self. "Daring, self-willed, they tremble not to rail at dignities." The Apostle passes on to describe another and more terrible manifestation of the lawlessness of these false teachers. They have so sunk themselves in the grossness of material self-indulgence that they revile and set at naught the spiritual world, and the powers that exist therein. In the term "dignities" the Apostle’s thoughts are of the angels, against whom these sinners scruple not to utter their blasphemies. The good angels, the messengers from heaven to earth, the ministering spirits sent forth to minister to those who shall be heirs of salvation, they are bold to deny; while concerning the evil angels, to whose temptations they have surrendered themselves, they scoff, representing their lives as free and self chosen, and at their own disposal. The two terms "daring," "self-willed," seem to point respectively to these two forms of blasphemy. They tremble not, they dare to deny the existence of the good, and they shrink not to mock at the influence of the powers of evil. Thus in mind and thought they are as debased as in their bodies, and by their lessons they corrupt as much as by their acts. "Whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord." The explanation of this passage is not without difficulty, because of the indefiniteness of the words "against them." To whom is reference here made? It can hardly be questioned that by ????? , "dignities," literally "glories," in the previous verse the Apostle meant angels, the dignities of the spirit-world, in contradistinction to kurioyhV, "dominion," in which he before referred to those earthly authorities whom these false teachers set at naught. The verbs used in the two clauses support this view. The dominion they venture to despise, at the dignities they rail, whereas they ought to be afraid of them. Now even to the fallen angels there attaches a dignity by reason of their first estate. In the New Testament the chief of them is called by Christ Himself "the prince of this world," { John 14:30 } and by St. Paul "the prince of the power of the air"; { Ephesians 2:2 } and he has a sovereignty over those who shared his rebellion and his fall. Having described the railing of the false teachers in the previous verse as directed alike against the evil angels and the good, it seems preferable here to take "against them" as applying to the evil angels. Even against them, though they must be conscious of their sin and rebellion against God, the good angels, who still abide in the presence of the Lord, bring no railing judgment, utter no reproach or upbraiding. There may have been in St. Peter’s thought that solemn scene depicted in Zechariah 3:1-10 , where, in the presence of the angel of the Lord, that highest angel who is Jehovah’s special representative, Joshua the high-priest appears, and at his right hand Satan standing to be his adversary, and to charge him, and the nation through him, with their remissness in the work of the restoration of God’s temple. There the angel of the Lord, full of mercy, as Satan was full of hate, checked the adversary’s accusation, saying, "The Lord rebuke thee, Satan." The same application of the words "against them" is suggested by the apocryphal illustration in St. Jude ( Judges 1:9 ), where in the contention about the body of Moses no greater rebuke is administered to the devil by the archangel Michael. This exposition does not remove all difficulty. For as the angels in the verse appear to be spoken of as superior in might and power to these corrupt teachers, it seems natural at first sight to refer to them the indefinite expression, and to explain that the angels, though they be so exalted, bring no railing judgment before God against these teachers and their evil doings. But from what Scripture tells us of the angels, it is not easy to understand how or why they should bring such a judgment. Nowhere is such an office assigned to, or exercised by, these spiritual beings, nor are we anywhere told that the observance of the deeds of the wicked is in their province. They rejoice over one sinner that repenteth; they stand in God’s presence as the representatives of spotless innocence; they are sent forth by God as His messengers of judgment and of love; but we never find them as accusers of the wicked. That office Satan has taken for his own. But the words which the Apostle uses seem hardly to make it necessary that the comparison should be between angels and these teachers of destruction. In the passage of Zechariah which we judge to have been in St. Peter’s mind when he wrote, the angel is that mightiest spirit among the angelic host who is identified in the language of the prophet with Jehovah Himself; and the angel in St. Jude’s illustration is the archangel Michael. Conceiving that by "angels" St. Peter intends these chief members of the celestial powers, the sentence may be taken to mean that the most glorious beings among the angelic throng, those who are greater in might and power than the "dignities" of whom he has spoken, bring no railing judgment even against the fallen angels, whereas these men presume to blaspheme beings of an order far above themselves. Such a conception of subordination in the spirit-world as is here suggested is not foreign to New Testament thought. St. Paul speaks of the angels in heaven as representing "principality, power, might, and dominion"; { Ephesians 1:21 } and in the same Epistle the evil angels are mentioned in like terms: "The principalities, the powers, the world-rulers of this darkness". { Ephesians 6:12 } Similar language is found also in Colossians 1:16 . Taking this view of St. Peter’s meaning, the daring and presumption of these false teachers are set in a stronger contrast. Whereas the highest angels, those who stand first among the heavenly host and dwell in the immediate presence of the Lord, though they might accuse Satan and his angels of rebellion, yet refrain; these bold transgressors among the race of men cast forth their blasphemy against the whole spiritual world. "But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed." The glory of man in creation is his reason. It is bestowed that he may freely, and not by constraint, consent unto the will of God, and also may by it discipline the body and hinder it from becoming his master. For the soul tabernacling in the flesh there is ever this peril, and by it these false teachers in the Asian Churches had been ensnared. Thus they were degraded, and were frustrating the end for which the light of reason was given. They were become like the horse and mule, which have no understanding. When the serpent tempted Eve, he set before her his own elevation through the fruit which to her was forbidden. "I of brute human, ye of human gods," was his tempting speech. These men had given themselves up for a less noble bribe. The bait of sensual indulgence was offered, and their acceptance of it had brought them down to the level of creatures without reason. Their conduct and their lessons merited such a comparison, and showed how their nobler part had been warped by excess. To blaspheme against the powers of the spirit-world is conduct which can only be paralleled by that of the senseless animals, which, with utter ignorance of consequences, will rush upon objects whose strength they know not, and perish in their blind onslaught. But the beasts were born to be taken and destroyed; no higher fate was in their power. Men were meant for a nobler end, and it is only when the rein is given to appetite that they become from human brutish in their knowledge, more brutish than to know. Thus in their ignorance they rail at all loftier thought, and of their railing make a show of knowledge. Here they are more noxious than the unreasoning brutes. Their blinding lessons gain a hearing; and those who listen are drawn on by the same lust, and willingly follow after ignorance. But the work of all carries condemnation with it. Man, whose gaze was meant ever to be upward, is bowed down to earth like the beasts of the field, which are meant only for capture and destruction. On such perversion God will surely visit. They shall reap the fruit of their bold self-will, and in the time of their visitation they shall perish. "Suffering wrong as the hire of wrongdoing." The Authorized Version translates a somewhat different text ( ??????????? ), "and shall receive the reward of wrong-doing." This is the easier sentence, and connects itself well with what precedes; but it has not the strongest support. By the text which the Revised Version has adopted ( ??????????? ), the Apostle does not mean that these sinners meet a punishment which they have not deserved, and in that sense suffer wrong; but that they are themselves brought under the penalties of the wrong into which they are leading others. As the Psalmist says, their wickedness comes down on their own plate, and in the net which they hid privily is their own foot taken. They differ from Ba-laam, whose example St. Peter is soon about to instance. These men secure the reward they seek, larger resources to squander on their lust; yet this, their success, as they would call it, proves their overthrow. "Men that count it pleasure to revel in the daytime." They that are drunken are drunken in the night, and the same holds ordinarily of other excesses. They come not to the light because their deeds are evil. But these men have cast aside all such timorousness. They find a zest in outrage and in going beyond others, so as to add the daytime to the night for their indulgences. The sense of "luxury that lasts but for a day," that is ephemeral, and perishes in the using, is hardly to be extracted from the Greek; but with St. James { Jam 5:5 } in mind, where the verb is connected with the noun of this verse, "Ye have lived delicately on the earth and taken your pleasure," it may perhaps be allowable, as some have done, to interpret ejn ????? as signifying "the time of this present life." The men live as though life were bestowed for no other object than their revelry. "Spots and blemishes." St. Peter must have had in his thought the epithets which he applied to Christ: "a lamb without blemish and without spot." { 1 Peter 1:19 } Utterly alien to the spirit and life of Jesus is these men’s wantonness. They belong rather to him who is described as a roaring lion, walking about to find whom he may devour. "Reveling in their lovefeasts while they feast with you." Here also the Revised Version accepts a text different from that rendered by the Authorized, which for the first clause has "sporting themselves with their own deceivings" ( ??????? ). This refers to "the feigned words" with which they have been pictured as making a gain of the unstable souls whom they lead astray. They find a sport in their delusion, a pleasure, which is devilish, in the evil they are working. The other reading, ??????? , which is also found in Judges 1:12 , refers to those gatherings of the faithful in the earliest period of the Church’s history where the brethren by partaking in common of a simple meal gave a symbol of Christian equality and love. It may be that this in its origin was the assembling of the congregation for "the breaking of bread," but we soon find the social meal had become a distinct observance. And we know from St. Paul’s letter to the Church of Corinth that disorder was introduced into these meetings, and that luxury and disparity ofttimes took the place of simplicity and equality. "In your eating," says the Apostle, "each one taketh before other his own supper, and one is hungry, and another is drunken…When ye come together tarry one for another". { 1 Corinthians 11:21 ; 1 Corinthians 11:33 } In these Asian congregations the evil had gone to a greater length. Instead of a sober assembly, where friendly converse might form a fitting accompaniment to the more solemn breaking of bread in remembrance of their Lord, these lovefeasts were converted into a revel by the luxurious additions which the false teachers took care to have supplied. The Apostle calls them their lovefeasts, because it was from their conduct that the gathering took its character. The members of the Church were indeed invited, but these men made themselves leaders of the meal, and turned what was meant to be a simple repast into a scene of riot and indulgence. But such excess only opens the floodgates for more. "Having eyes full of adultery, and that cannot cease from sin." These preachers of freedom from the restraints of the Law must make their evil liberty known, and so they shamelessly parade it even in the meetings of the brethren. They cast about them their licentious glances, and their lustful gaze is unchecked. Nay, they have so given it rein that now it is beyond their control. Their eyes cannot cease from sin. The original speaks o

But there were false prophets also. 2 Peter 2:1 False prophets and false teachers Thos. Adams. I. A NARRATION. 1. The connection of the words. "Also" implies that there were always true prophets. God never leaves His people without tutors. 2. The corruption of the persons. "False prophets."(1) They that came in the name of God, but were never sent by God ( Jeremiah 23:21 ).(2) They that come in God's name, and are sent, but deliver a false message. 3. The intrusion of their mischief. "Among the people." But durst these black impostors press into so famous a light, and not fear discerning? ( 1 Kings 18:19 ; 1 Kings 22:6 .) They say it is half a protection to foreknow a danger: behold the apostle's fidelity, and therein God's mercy. II. A CAUTION. 1. Who they be that assault us. Falsehood insinuates itself always in the semblance of truth. For error is so foul a hag, that if it should come in its own shape, all men would loathe it. 2. Whither they come. Not to the Turks, or Gentiles, or other heretics only; but to "you "that have the gospel. They seem to come unto you, but indeed they come against you; they promise your good, but they perform your hurt.(1) God suffers these for the trial of our faith ( 1 Corinthians 11:19 ).(2) God suffers them, that the true pastors might more patiently exercise their knowledge. Heresy makes men sharpen their wits, the better to confute it.(3) God permits them for men's ingratitude. 3. These false teachers intrude themselves — as sometimes a gamester, being flushed with his luck — and they meet with three encouragements: (1) The numbers and applaudings of their auditors ( Jeremiah 5:31 ). (2) The honour and respect that is done them. (3) Large gifts and riches. 4. Their unavoidable necessity. They will press in, and we cannot easily stave them off. Jesus Christ must enlighten our hearts to decline these false teachers. Now the means whereby Christ teacheth us is the Scripture. III. A DESCRIPTION of these pernicious liars, concerning whom we find a threefold mischief: one that issues from them, another that abides in them, a third that is inflicted on them. 1. Their seminary mischief, offensive and noxious to others.(1) The matter, what they bring in — "damnable heresies."(a) Heresy is that which doth diametrically oppose the truth, and set up an opinion against it. Error is when one holds a wrong opinion alone; schism, when many consent in their opinion; heresy runs further, and contends to root out the truth.(b) "Heresies," in the plural, to point at a multitude. The troubles of the Church seldom come single; but either unite their forces, as the five Amorite kings combined against Gibeon ( Joshua 10:5 ); or separately they vex her on every side, as Solomon was assaulted by Hadad, Rezon, and Jeroboam ( 1 Kings 11 .).(c) They "shall bring in." Here is the necessity. "Shall"; though provision spend all her wit, and prevention all her strength, yet no avoiding it.(d) The malignity of them. "Damnable heresies." (i) Because they are reprobated of God. (ii) Because pestilent to the kingdoms or nations where they are admitted. (iii) Because they bring destruction to all their followers and defenders. 2. The causes that produce such inevitable effects. 3. The manner of their induction: underhand, "privily."(1) Their subtlety, whereby they insinuate their unseen poisonous seeds ( Ephesians 4:14 ).(2) Their vigilant care to spy out the opportunity, how they may privily bring heresy in ( Micah 2:1 ).(3) Their hypocrisy, with the covertly carriage of their intended plagues ( Romans 16:18 ). Vice dares not walk without a borrowed shape. 4. Their criminal evil.(1) They "deny." It were bad enough to slight Him, worse to forget Him, yet worse to forsake Him; but to deny Him is fearful.(2) "The Lord." Not a creature, not a man, not a father, not a friend, not an angel, not themselves; but the Lord, this is more fearful.(3) "That bought them." It is much to deny a benefactor, more to deny a parent, more to deny a Creator; but yet there is a step higher: to deny a Redeemer. Denial of Christ is of two sorts — either in judgment or in practice; denial in faith or denial in fact. The latter is of infirmity, the other of infidelity. 5. The punishment.(1) They "bring upon themselves."(a) The wicked are the causes of their own condemnation ( Isaiah 50:1 ; Proverbs 5:22 ; Psalm 64:8 ; Jeremiah 2:17 ).(b) God is not the cause of man's transgression or damnation ( James 1:13 ; Romans 9:19 ).(c) They themselves bring it; therefore not any fatal necessity out of themselves, but their own malice within them.(2) "Destruction." This is the measure of their punishment — total ruin.(3) "Swift." Man may shoot and miss, or his arrow be so slow of flight that it may be avoided; but if God shoots, He hits and kills. ( Thos. Adams. )

2:1-9 Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Isa 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels. 2:10-16 Impure seducers and their abandoned followers, give themselves up to their own fleshly minds. Refusing to bring every thought to the obedience of Christ, they act against God's righteous precepts. They walk after the flesh, they go on in sinful courses, and increase to greater degrees of impurity and wickedness. They also despise those whom God has set in authority over them, and requires them to honour. Outward temporal good things are the wages sinners expect and promise themselves. And none have more cause to tremble, than those who are bold to gratify their sinful lusts, by presuming on the Divine grace and mercy. Many such there have been, and are, who speak lightly of the restraints of God's law, and deem themselves freed from obligations to obey it. Let Christians stand at a distance from such. 2:17-22 The word of truth is the water of life, which refreshes the souls that receive it; but deceivers spread and promote error, and are set forth as empty, because there is no truth in them. As clouds hinder the light of the sun, so do these darken counsel by words wherein there is no truth. Seeing that these men increase darkness in this world, it is very just that the mist ofdarkness should be their portion in the next. In the midst of their talk of liberty, these men are the vilest slaves; their own lusts gain a complete victory over them, and they are actually in bondage. When men are entangled, they are easily overcome; therefore Christians should keep close to the word of God, and watch against all who seek to bewilder them. A state of apostacy is worse than a state of ignorance. To bring an evil report upon the good way of God, and a false charge against the way of truth, must expose to the heaviest condemnation. How dreadful is the state here described! Yet though such a case is deplorable, it is not utterly hopeless; the leper may be made clean, and even the dead may be raised. Is thy backsliding a grief to thee? Believe in the Lord Jesus, and thou shalt be saved.