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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. )

Benson 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. 2 Peter 2:1 . But — Now that I am speaking of the divinely-inspired Jewish prophets, whose writings you must give heed to, I must remind you that there were also false prophets among the people — Of Israel, whose doctrine and pretended predictions were to be disbelieved and disregarded, and whose society was to be shunned. Under the name of false prophets, that appeared among the Israelites of old, those that even spake the truth, when God had not sent them, might be comprehended; and also those that were truly sent of him, and yet corrupted or softened their message. Even as there shall be false teachers — As well as true; among you — Christians. The entrance of false teachers into the church of Christ, their impious doctrines, their success in perverting many, and the influence of their doctrines in corrupting the morals of their disciples, were all very early made known by the Spirit to the Apostle Paul, as we learn from his speech to the elders of Ephesus, and from his epistles to the Thessalonians, to Timothy, and to Titus. The same discoveries were made to the Apostles Peter, John, and Jude, who, as well as Paul, published them in their writings, that the faithful might oppose these false teachers, and confute their errors, as soon as they appeared. Peter, therefore, here records the revelation which was made to him concerning the false teachers who were to arise in the church, and concerning their destructive ways. But, lest the prospect of these great evils should grieve the faithful too much, as suggesting a fear that God had forsaken his church, he observes, by way of preface, that such a thing was not unexampled; because that, together with many true prophets, there were also many false ones in God’s ancient church, which, however, God had not therefore forsaken, but continued to superintend and take care of it. Who privily shall bring in — Into the church; damnable, or destructive heresies — As ???????? ???????? signifies; understanding by the word heresies not only fundamental errors in doctrine and practice, but divisions and parties occasioned by them, formed among the faithful. See note on 1 Corinthians 11:18-19 . Even denying the Lord that bought them — They either, first, by denying the Lord, introduced destructive divisions, or they occasioned first those divisions, and then were given up to a reprobate mind, even to deny the Lord, both by their doctrine and their works. By the Lord here may be understood either the Father, who hath redeemed mankind by the blood of his Son, or the Son, who hath bought them with his own blood. Observe, reader, the persons here spoken of as denying the Lord, and therefore as perishing everlastingly, were nevertheless bought by him; by which it appears that even those who finally perish were bought with the blood of Christ; a full proof this of the truth of the doctrine of general, redemption. And bring upon themselves swift destruction — Future and eternal misery. 2 Peter 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2 Peter 2:2-3 . And many shall follow their pernicious ways — Their destructive doctrines, and sinful practices. By reason of whom the way of truth — The doctrine of the gospel, and the genuine religion of Christ; shall be evil spoken of — By many others, who will blend all false and true Christians together, as if the errors and vices of those members who are corrupted were to be charged on those who are not infected with their disorders; or the vices of a few were to be imputed to all. And through covetousness — Having nothing in view but worldly gain; shall they — Namely, the false teachers here spoken of; with feigned words — Words formed to deceive, smooth and artful speeches, such as covetous merchants, or unfair traders, make use of to put off bad goods; make merchandise of you — Use you to gain by you. “In this single sentence,” says Macknight, “there is a clear prediction of the iniquitous practices of those great merchants of souls, the Romish clergy, who have rated all crimes, even the most atrocious, at a fixed price; so that if their doctrine be true, whoever pays the price may commit the crime without hazarding his salvation.” Whose judgment now of a long time lingereth not — Was long ago determined, and will be executed speedily. All sinners are adjudged to destruction; and God’s punishing some proves he will punish the rest; and their damnation slumbereth not — How fondly soever they may dream of escaping it. Thus, while the apostle asserts the justice of God, he declares his patience. He is slow to punish, that sinners may have time to repent. But if they continue impenitent, he will, without fail, punish them at last. 2 Peter 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Peter 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 2 Peter 2:4 . For if — Or since, as ?? ??? may be here rendered; God spared not the angels that sinned — “The angels seem to have been placed originally in a state of trial. Those who stood are called in Scripture, the holy angels. The sin of the angels is spoken of likewise, John 8:44 , and Jude, 2 Peter 2:6 , as a thing well known. Perhaps it was handed down by tradition from Adam and Eve, for the memory of it seems to have been preserved among the heathens in the fable of the Titans warring against the gods. What the sin of the angels was is not well known. Jdg 1:6 , says, They kept not their first estate, or their own principality, as ??? ?????? ????? may be properly rendered, but left their proper habitation. Hence their sin, by many, is thought to have been pride, and a discontent with their station. See 1 Timothy 3:6 . But whatever it was, considering their high intellectual powers, they might easily have avoided it; and therefore God did not spare them, as he spared Adam and Eve, who, on account of the greatness of the temptation spread for them by the evil angels, and their own inexperience, were fit objects of mercy.” But cast them down to hell — The bottomless pit, a place of unknown misery. The original expression, ???? ??????? ????? ?????????? , is rendered by Macknight, But with chains of darkness confining them in Tartarus. The word Tartarus, he observes, is not found in the LXX., nor anywhere in the New Testament but here. Its meaning, therefore, must be sought for among the Greeks. Homer represents Tartarus, Iliad, 8. ver. 13, as “a deep place under the earth, where there are iron gates and a brazen entrance.” It is derived from a word expressive of terror, and signifies the doleful prison in which wicked spirits are reserved till they shall be brought out to public condemnation and execution. In like manner, Hesiod speaks of Tartarus as a place far under ground, where the Titans are bound with chains in thick darkness. But on other occasions the Greek writers speak of Tartarus as in the air, and at the extremity of the earth. Hence the epithet ???????? ???????? , airy Tartarus. The Jews, as appears from Job 2:2 , thought that at least some of the fallen angels were permitted to wander up and down the earth, and to tempt men. This was the doctrine of the evangelists likewise, who speak of the devil tempting our Lord; and of Peter, who represents him as a roaring lion walking about, &c., 1 Peter 5:8 ; as also of St. Paul, who insinuates that evil spirits have their habitation in the air, Ephesians 2:2 ; Ephesians 6:11-12 . Wherefore seeing the Greeks named the place where they supposed the Titans, the enemies of the gods, were confined, Tartarus, it was natural for Peter, when writing in the Greek language, concerning confining the evil angels in the place where they were shut up, to call it Tartarus, although his idea of Tartarus was different from that of the Greeks. Because it is said, Revelation 20:3 , that Satan was cast, ??? ??????? , into the abyss, and Luke 8:31 , that the devil besought Jesus that he would not command them to go out, ??? ??????? , into the abyss, Estius infers that Tartarus and Hell are the same; and that the greatest part of the angels who sinned are confined there, though some of them are allowed to roam about on the earth, tempting men. See Macknight and Doddridge. Reserved unto judgment — The full execution and open manifestation thereof. From this it follows that the angels who sinned are not at present suffering the punishment due to them for their crimes; but, like malefactors, they are kept in durance till the time come when they are to be punished with the wicked of mankind, whom they have seduced. Whitby hath shown that this was the opinion of all the Christian writers for five centuries. And it is agreeable to our Lord’s doctrine, who says, the fire into which wicked men are to be cast, is fire prepared for the devil and his angels. 2 Peter 2:5 And spared not the old world, but saved Noah the eighth person , a preacher of righteousness, bringing in the flood upon the world of the ungodly; 2 Peter 2:5 . And spared not the old — The antediluvian; world, but saved Noah — Interposed amidst the general ruin for the preservation of one good man and his family; the eighth person, a preacher, &c. — Bishop Pearson translates this clause, the eighth preacher of righteousness; supposing that Enoch, ( Genesis 5:24 ,) from whom Noah was descended, was the first preacher of righteousness, and that all the intermediate persons were likewise preachers thereof, and that Christ preached by them all. But of this there is no evidence; and it seems certain that Enoch could not be the first preacher of righteousness: Adam was, in a wonderful manner, fitted to perform that office in the first world, as Noah was in the second; and what excellent instructions both might give, is easy to be conceived! Bishop Pearson adds, that if the above-mentioned sense of the passage be not admitted, it may be understood as denoting, not the order in which Noah was ranked, but merely the number of persons that were with him, namely, Noah with seven others, or Noah one of eight. By terming Noah a preacher, ?????? , a crier, or herald, of righteousness, Peter intimates that all the time Noah was preparing the ark, he proclaimed to the antediluvians the destruction of the world by a flood, that from the dread of that impending judgment of God they might be brought to repentance. His preaching, however, it appears, was attended with little or no success. Bringing in the flood — In a gradual, but irresistible manner; upon the world of the ungodly — Whose numbers stood them in no stead. 2 Peter 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 2 Peter 2:6-8 . And turning the cities of Sodom, &c., into ashes — When the inhabitants of those places were sunk into the lowest degeneracy; and condemned them with an overthrow — Punished them with utter destruction, both of their persons and habitations; making them an ensample — Not an example to be imitated, but an example to be avoided, as the word ????????? , here used, signifies. Hence Jude, to express the same idea, uses the word ?????? . And delivered just Lot — By the miraculous interposition of his providence; vexed with the filthy conversation of the wicked — Exceedingly grieved by the lewd behaviour of the lawless Sodomites. For that righteous man, dwelling among them — Lot appears to have dwelt sixteen years in Sodom, after he parted from Abraham; a long space to abide in one of the lewdest and most outrageously wicked cities in the world, and not be tainted with their vices. Doubtless, as he was so exceedingly grieved with their lewd conduct from day to day, he often earnestly desired to leave the place, but he was directed, it seems, by God, to remain, that he might be an example of the divine goodness and power in delivering the godly from temptation, sin, and punishment. In seeing their base actions, and in hearing their lewd speeches, he vexed — ?????????? , tormented; his righteous soul from day to day — For their wickedness was incessant; with their unlawful deeds — The cry of which came up at length to heaven, and brought down upon them flaming destruction. 2 Peter 2:7 And delivered just Lot, vexed with the filthy conversation of the wicked: 2 Peter 2:8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 2 Peter 2:9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 2 Peter 2:9 . The Lord, &c. — This answers to 2 Peter 2:4 , and closes the sense which was begun there; knoweth how to deliver — As if he had said, It plainly appears, from these instances, that the Lord hath both wisdom and power sufficient, or can find out ways and means, and will do so; to deliver the godly — Those who now suffer persecution; out of temptations — That is, trials and afflictions of various kinds; and to reserve — Or, keep in ward, as it were; (so ?????? seems here to signify;) the unjust — The unrighteous, or ungodly; unto the day of judgment — Temporal and eternal; to be punished — In a most signal manner, or with a severity becoming their guilt and wickedness. “The multitude of the inhabitants of the old world, and of the cities of the plain, was, in the eye of God, no reason for not destroying them. He destroyed them all at once. On the other hand, the few godly persons among them were not overlooked by God because they were few, but preserved by an immediate interposition of his power. This last observation Peter makes to show that, notwithstanding God permits false teachers to arise and deceive many, he will preserve the sincere from being deluded by them, and at length will destroy them out of the church. By God’s keeping the unrighteous in ward to be punished at the day of judgment, we are taught that the punishment inflicted on the wicked in this life, will not hinder them from being punished in the next. The principal part of their punishment will be that which they shall suffer after the judgment.” 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. 2 Peter 2:10-11 . But chiefly them that walk after the flesh — Their corrupt nature; particularly in the lusts of uncleanness — Which are especially detestable in the eye of God; and the crimes they commit so much resemble those of Sodom, that it is the less to be wondered at if they share in its punishment; and with them may be joined those who despise government — The authority of their governors. Presumptuous — ???????? , audacious, ready to venture upon any thing that may serve their purposes; self-willed — Uncontrollable in their own designs and ways; they are not afraid to speak evil of dignities — Of persons in the highest dignity. Whereas angels — When they appear before the Lord, ( Job 1:6 ; Job 2:1 ,) to give an account of what they have seen and done in the earth; even those who are greater in power and might — Than the rest of those glorious beings; bring not railing accusation against them — With whom they contend, namely, the devil, (as Jdg 1:9 ,) or, when they speak of rulers, they speak honourably of them, Daniel 4:31 ; and, always avoiding all violence of language, they, with all calmness and decency, declare matters as they are, revering the presence of God, how much soever they may abhor the characters of wicked men. 2 Peter 2:11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 2 Peter 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 2 Peter 2:12-14 . But these — False teachers; as natural brute beasts — As irrational animals, led merely by their brutish inclinations, several of which, in the present disordered state of the world, seem to be made to be taken and destroyed by mankind. He speaks chiefly of savage beasts, which men for their own security and preservation hunt down and destroy; speak evil of things that they understand not — Namely, the mysteries of Christianity; or magistracy, the institution, use, and benefit whereof they understand not; and shall utterly perish in their own corruption — In that loose and abandoned course of life to which they have given up themselves, John 8:21 ; who account it pleasure to riot in the day-time — Reckon it their chief happiness to pursue, even in the broad light of day, those riotous and voluptuous courses, which one would suppose they would endeavour to conceal under the cover of night. See 1 Thessalonians 5:7 ; Isaiah 3:9 . Spots they are — In themselves; and blemishes — To any church; sporting themselves with their own deceivings — Making a jest of those whom they deceive, and even jesting while they are deceiving their own souls; while they feast with you — When they join with you in the love-feasts. “The primitive Christians were used to feast together before they celebrated the Lord’s supper, because it was instituted by Christ after he had eaten the passover with his disciples. See 1 Corinthians 11:21 . These previous suppers, it appears from Jude, 2 Peter 2:13 , were called ?????? , love-feasts; because the rich, by feasting their poor brethren, expressed their love to them. But on these occasions, it seems, the false teachers and their disciples were guilty of great intemperance. Having eyes full of adultery — Many of them are as lewd as they are gluttonous. The Greek is, more literally, having eyes full of an adulteress; a very strong expression, implying their having an adulteress continually before their eyes; and that cannot — Or who act as if they could not; cease from sin; beguiling — ??????????? , insnaring; unstable souls — Such as are not established in the faith and practice of the gospel. A heart exercised with covetous practices — Well experienced in such contrivances as are calculated to promote their gain and carnal interest. Cursed children — Persons worthy to be had in utter abomination, and peculiarly exposed to the curse of God. 2 Peter 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 2 Peter 2:14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 2 Peter 2:15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 2 Peter 2:15 . Which have forsaken the right — ??????? , straight; way — The way of truth and integrity, and are gone astray — Have wandered in dangerous and destructive paths; following the way of Balaam the son of Bosor — (So the Chaldeans pronounced what the Jews called Beor, ) namely, the ways of covetousness. Balaam loved wealth and honour so much, that to obtain them he acted contrary to his conscience. To follow his way, therefore, is to be guided by similar base passions, and to commit similar base actions; who loved the wages of unrighteousness — “When Balaam was first sent for to curse the Israelites, Balak’s messengers carried only the rewards of divination in their hands, Numbers 22:7 : and therefore when God forbade him to go, he easily acquiesced, and refused to go, 2 Peter 2:13 . But when Balak sent a second request by more honourable messengers, and with them a promise to promote him to very great honour, and to do whatever he should say to him, Balaam, inflamed with the love of the promised hire, endeavoured a second time to obtain permission to go. And though God allowed him to go, on the express condition that he should do nothing in the affair without his order, Balaam went with the resolution of cursing the Israelites, whether God permitted him or not;” as evidently appears from the circumstances of the story, to which the reader is referred. “And though he so far obeyed God that he blessed the Israelites, it was no dictate of his heart, but a suggestion of the Spirit of God, which he could not resist. For that his love of the hire, and his inclination to curse the Israelites continued, he showed by his behaviour afterward, when, to bring the curse of God upon the Israelites, he counselled Balak to entice them to fornication and idolatry by means of the Midianitish women, Numbers 31:16 ; Revelation 2:14 :” in giving which advice he acted most unrighteously, knowing it to be evil, and that God’s purpose concerning the Israelites was irrevocable, Numbers 23:19 , &c. “He therefore gave the advice, not in the persuasion that it would be effectual, but merely to gain the promised hire, which therefore is called the hire of unrighteousness. In these things the false teachers, who, to draw money from their disciples, encouraged them by their doctrine to commit all manner of lewdness, might well be said to follow in the way of Baalam; and their doctrine might justly be called, the doctrine of Balaam.” — Macknight. 2 Peter 2:16 But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 2 Peter 2:16 . But was rebuked for his iniquity — In a very extraordinary manner; the dumb ass — On which he rode; speaking with man’s voice — That is, in man’s language; forbade the madness of the prophet — Namely, his endeavour to contradict the will of God, which might well be called madness, because it could have no effect but to bring the curse of God upon himself. “The apostle does not mean that the ass forbade Balaam, in so many words, to go with the princes of Moab; but that her unwillingness to proceed in the journey, her falling down under him rather than go on, her complaint in man’s language of his smiting her three times for not going on, and her saying, Was I ever wont to do so to thee, were things, so extraordinary, especially her speaking, that Balaam, from that miracle at least, ought to have understood that the whole was a rebuke from God of his foolish project.” Though Balaam is termed a soothsayer, ( Joshua 13:22 ,) and is said to have used enchantments, ( Numbers 24:1 ,) Peter justly calls him a prophet, on account of God’s speaking to him, and giving him a very remarkable prophecy, recorded Numbers 24:15 . However, being a very bad man, he may often have feigned communications with the Deity to draw money from the multitude. Perhaps the only communications he ever had with God were on this occasion; and they may have been granted to him, that by uttering them in the hearing of Balak, and of the princes of Moab and Midian, the coming of one out of Jacob, who was to have dominion, might be known to the nations of the East. 2 Peter 2:17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 2 Peter 2:17 . These are wells without water, &c. — Pretenders to knowledge and piety, but really destitute thereof; clouds — Promising fertilizing showers of instructive and edifying doctrine, but yielding none; carried with a tempest — Driven by the violence of their own lusts from one error and vice to another; to whom the mist — ? ????? , the blackness; of darkness is reserved for ever — Eternal darkness. Frequently in Scripture the word darkness signifies a state of disconsolate misery; here it denotes the punishment of the wicked after the day of judgment; which our Lord also hath represented by persons being cast into outer darkness. “There being few wells and little rain in the eastern countries, for a thirsty traveller to come to a well that had no water, was a grievous disappointment; as it was also to the husbandman to see clouds arise which gave him the prospect of rain, but which, ending in a tempest, instead of refreshing, destroyed the fruits of the earth. By these comparisons the ostentation, hypocrisy, levity, and mischief of the false teachers are set forth in the strongest colours.” 2 Peter 2:18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 2 Peter 2:18-19 . When they speak great swelling words of vanity — Propose their vain and false doctrine in a lofty style, or affect sublime strains of language, which are often void of any real meaning; they allure through the lusts of the flesh — By allowing their hearers to live in lewd courses, or to gratify some unholy desires under pretence of Christian liberty, 2 Peter 2:10 ; 2 Peter 2:19 ; those — Who, as Christians; were clean escaped from the spirit, customs, and company of them that live in error — That is, in sin. In other words, they bring back again to their former sensuality, and other vices, those who, having been converted, had entirely forsaken their former evil ways and wicked companions. While they promise them liberty — From needless restraints and scruples, and from the bondage of the law; they themselves are the servants of corruption — Slaves to their own lusts, to sin, the vilest of all kinds of bondage; for of whom — Or what; a man is overcome, of the same thing he is brought into bondage — Becomes a perfect slave to it. The apostle seems here to allude to the ancient custom of making those slaves who were conquered or taken in battle. It was one of the Stoical paradoxes, that the wise man is the only free man, and that all wicked men are slaves. This maxim the apostle adopts, and supports it in a sound sense by the above unanswerable argument. Hence our Lord said to the Jews, who boasted of their freedom, ( John 8:34 ,) Whosoever committeth sin is the slave of sin. Of the slavery in which every carnal man lives, St. Paul has given us a lively picture, Romans 6:16-20 . 2 Peter 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 2 Peter 2:20-22 . For if after they — The persons here spoken of as deluded; have escaped the pollutions of the world — The sins which pollute those who know not God; through the knowledge of Christ — That is, through faith in him, 2 Peter 1:3 ; they are again entangled therein and overcome, the latter end — Their last state; is worse than the beginning — More inexcusable, and exposing them to a greater condemnation. For it had been better for them not to have known the way of righteousness — As set forth in the gospel; than, after they have known it, to turn from the holy commandment, &c. — The doctrine of Christ, which enjoins nothing but what is holy. It would have been better, because their sin would have been less, and their punishment lighter. See the margin. But it has happened unto them according to the true proverb — The ancients used to sum up their wisest and most useful observations in short, nervous, and impressive proverbs, which were more easily understood, and better remembered, than long, laboured discourses. The dog, the sow — Unclean creatures: such are all men in the sight of God before they receive his grace, and after they have made shipwreck of the faith. These proverbs teach us the absolute necessity of constant watchfulness and prayer, self- denial and mortification, in order to our persevering in the way of righteousness after we have entered upon it. And, as some think, they teach also that many, if not most of those who relapse into their former habits of sin, had contented themselves with a mere external reformation, and had stopped short of a thorough change of nature, or being made new creatures in Christ Jesus. It may be worth observing, that the former of these proverbs is found Proverbs 26:11 , and the latter is said to have been a common proverb among the ancients: see Sir 26:24-26 . Horace has a plain reference to both of them, lib. 1. Sir 26:26 , where he is speaking of the travels of Ulysses, and says, “If he had been conquered by the charms of Circe, he had lived like an impure dog, or a sow that is fond of the mire.” Surely these proverbs will not be thought coarse or unpolite in St. Peter, when some of the most elegant writers of antiquity have made use of, or referred to them. 2 Peter 2:21 For it had been better for them not to have known the way of righteousness, than, after they have known it , to turn from the holy commandment delivered unto them. 2 Peter 2:22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

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