16. For we have not followed cunningly devised fables. That is, fictions or stories invented by artful men, and resting on no solid foundation. The doctrines which they held about the coming of the Saviour were not, like many of the opinions of the Greeks, defended by weak and sophistical reasoning, but were based on solid evidence—evidence furnished by the personal observation of competent witnesses. It is true of the Gospel in general that it is not founded on cunningly devised fables; but the particular point referred to here is the promised coming of the Saviour. The evidence of that fact Peter proposes now to adduce. ^ When we madeknown unto you. Probably Peter here refers particularly to statements respecting the coming of the Saviour in his First Epistle (chap. i. 5, 13; iv. 13); but this was a common topic in the preaching and in the epistles of the apostles. It may, therefore, have referred to statements made to them at some time in his preaching, as well as to what he said in his former Epistle. The apostles laid great stress on the second coming of the Saviour, and often dwelt upon it. Comp. 1 Thess. iv. 16; Acts i. 11. 1 The power and coming. These
cunningly devised fables, "when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses * of his majesty. 17 For he received from God the
Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came
two words refer to the same thing, and the meaning is his powerful coming, or his coming in power. The advent of the Saviour is commonly represented as connected with the exhibition of power. Matthew xxiv. 30: "Coming in the clouds of heaven, with power." See Notes on that verse. Comp. Luke xxii. 69; Mark iii. 9. The power evinced will be by raising the dead, by summoning the world to judgment, by determining the destiny of men, etc. When the coming of the Saviour, therefore, was referred to by the apostles in their preaching, it was probably always in connection with the declaration that it would be accompanied by exhibitions of great power and glory— as it undoubtedly will be. The fact that the Lord Jesus would thus return, it is clear, had been denied by some among those to whom this epistle was addressed, and it was important to state the evidence on which it was to be believed. The grounds on which they denied it (chap. iii. 4) were that there were no appearances of his approach, that the promise had not been fulfilled, that all things continued as they had been, and that the affairs of the world moved on as they always had done. To meet and counteract this error— an error which so prevailed that many were in danger of "falling from their own steadfastness" (chap. iii. 17) — Peter states the proof on which he believed in the coming of the Saviour. If But were eye-witnesses of his majesty. On the mount of transfiguration. Matt. xvii. 1-5. See Notes on that passage. That transfiguration was witnessed only by Peter, James, and John. But it may be asked how the facts there witnessed demonstrate the point under consideration—that the Lord Jesus will come with power? To this it may be replied, (1.) That these apostles had there such a view of the Saviour in his glory as to convince them beyond doubt that he was the Messiah. (2.) That there was a direct attestation given to that fact by a voice from heaven declaring that he was the beloved Son of God. (3.) That that transfiguration was understood to have an important reference to the coming of the Saviour in his kingdom and his glory, and was designed to be a representation of the manner in which he would then appear. This is referred to distinctly by each one of the three evangelists who have mentioned the transfiguration. Matt. xvi. 28: "There be some standing here which shall not taste of death till they see the Son of Man coming in his kingdom." Mark ix. 1, 2; Luke ix. 27, 28. The transfiguration which occurred soon after these words were spoken was designed to show them what he would be in his glory, and to furnish to them a demonstration which they could never forget that he would set up his kingdom in the world. (4.) They had in fact such a view of him as he would be in his kingdom that they could entertain no doubt on the point, and the fact as it impressed their own minds they made known to others. The evidence as it lay in Peter's mind was that the transfiguration was designed to furnish proof to them that the Messiah would certainly appear in glory, and to give them a view of him as coming to reign which would never fade from their memory. As that had not yet been accomplished, he maintained that the evidence was clear that it must occur at some future time. As the transfiguration was with reference to his coming in his kingdom, it was proper for Peter to use it with that reference, or as bearing on that point.
17. For he received from God the Father honor and glory. He was h ono red by God in being thus addressed. IF When there came such a voice to him from the excellent glory. The magnificent splendor; the bright cloud which overshadowed them. Matt. xvii. 5. IF This is my beloved Son, in whom I am well pleased. See Notes on Matt. xvii. 5; iii. 17. This demon-
from heaven we heard, when we were with him in the holy mount.
19 We have also a more sure word
stratetl that he was the Messiah. Those who heard that voice could not doubt this; they never did afterward doubt.
18. And this voice which came from heaven ice Jieard. To wit, Peter and James and John. H When we were witli him in the holy mount. Called Jtoly on account of the extraordinary manifestation of the Redeemer's glory there. It is not certainly known what mountain this was, but it has been commonly supposed to be Mount Tabor. ^ See Notes on Matt. xvii. 1.
19. We have also a more sure word of prophecy. That is, a prophecy pertaining to the coming of the Lord Jesus; for that is the point under discussion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have supposed that the apostle, when he says "a more sure word," did not intend to make any comparison between the miracle "of the transfiguration and prophecy, but he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the meaning is that the prophecies which foretold his coming into the world, having been confirmed by the fact of his advent, are rendered more sure and undoubted than when they were uttered, and may now be confidently appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and Grotius understand it. Luther renders it, "We have a firm prophetic word," omitting the comparison. A literal translation of the passage would be, "And we have the prophetic word more firm." If a comparison is intended, it may be either that the prophecy was more sure than the fables referred to in ver. 16, or than the miracle of the transfiguration, or than the word which was heard in the holy mount, or than the prophecies, even in the time when they were first spoken. If such a comparison were designed, the most obvious of these interpretations would be that the prophecy was more certain proof than was furnished in the mount of transfiguration. But it seems probable that no comparison was intended, and of prophecy; whereunto ye do well that ye take heed, as unto a light a that shineth in a dark place, until that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as being of a firm ^nd decided character. There can be no doubt that the apostle refers here to what is contained in the Old Testament, for in ver. 21 he speaks of the prophecy as that which was spoken "in old time, by men that were moved by the Holy Ghost." The point to which the prophecies related, and to which Peter referred, was the great doctrine respecting the coming of the Messiah, embracing perhaps all that pertained to his coming, or all that he designed to do by his advent. They had had one illustrious proof respecting his advent as a glorious Saviour by his transfiguration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures wrhich they made, and to compare them diligently with facts as they occurred, that they might be confirmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation (see Doddridge, in loc, and Professor Stuart on the canon of the O. T., p. 329), it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following "respects: (1.) The prophecies are numerous, and by their number they furnish a stronger proof than could be afforded by a single manifestation, however clear and glorious. (2.) They were recorded, and might be the subject of careful comparison with the events as they occurred. (3.) They were written long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he and James and John could bear to the glory of the Saviour from what they saw on the holy mount as strong and clear proof that he was the Son of God, yet he could not but be aware that it might be suggested by a caviler that they might have agreed to impose on others, orthat they might have been dazzled and deceived by some natural phenomenon occurring there. Comp. Kuinoel on Matt. xvii. 1 seq. (4.) Even supposing that there was u» miracle in the case, the evidence oi the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in loc. The general meaning is, that the fact that he had come as the Messiah was disclosed in the mount by such a manifestation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apostle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged attention. Tf WJiereunto ye do well that ye take heed. They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies. H As unto a light that shineth in a dark place. That is, the prophecies resemble a candle, lamp, or torch in a dark room, or in an obscure road at night. They make objects distinct which were before unseen; they enable us to behold many things which would be otherwise invisible. The object of the apostle in this representation seems to have been to state that the prophecies do not give a perfect light, or that they do not remove all obscurity, but that they shed some light on objects which would otherwise be entirely dark, and that the light which they furnish is so valuable that we ought by all means to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, f the Saviour shall return in the full they are to be our guide. A lamp is of great value in a dark night, though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide, and a man who has to travel in dark and dangerous places does "well" to "take heed" to his lamp. T[ Until the day dawn. Until you have the clearer light which will result from the dawning of the day. The reference here is to the morning light as compared with a lamp; and the meaning is that we should attend to the light furnished by the prophecies until the truth shall be rendered more distinct by the events as they will actually be disclosed— until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendors of the heavenly world. The point of comparison is between the necessary obscurity of prophecy and the clearness of events when they actually occur— a difference like that which is observable in the objects around us when seen by the shining of a lamp and by the light of the sun. The apostle directs the mind onward to a period when all will be clear — to that glorious time when the Saviour shall return to receive his people to himself ifi that heaven where all will be light. Comp. Rev. xxi. 23-25; xxii. 5. Meantime we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Testament which are still unfulfilled, and of those in the New Testament which direct the mind onward to brighter and more glorious scenes than this world has jret witnessed. In our darkness they are a cheering lamp to guide our feet till that illustrious day shall dawn. Comp. Notes on 1 Cor. xiii. 9, 10. If And the daystar. The morning star— the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Comp. Rev. ii. 28; xxii. 16. II Arise in your hearts. On your hearts; that is, sheds its beams on your hearts. Till you see the indications of that approaching day in which all is light. The period referred to here by the approaching day that is to diffuse this light is when revelation of his glory, the splendor of his kingdom. Then all will be clear. Till that time we should search the prophetic records, and strengthen our faith, and comfort our hearts, by the predictions of the future glory of his reign. Whether this the clay dawn, and the day-star a arise in your hearts: 20 Knowing this first, that no prophecy of the Scripture is of any private interpretation. 21 For the prophecy came not ■ in refers, as some suppose, to his reign on earth either personally or by the principles of his religion universally prevailing, or, as others suppose, to the brighter revelations of heaven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has vet occurred is to dawn on our race,' and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day.
20. Knowing this first. Bearing this steadily in mind as a primary and mostimportanttruth. 1 Thatnoprophecy of the Scripture. No prophecy contained in the inspired records. The word Scripture here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear oil a particular class of the prophecies. If Is of any private interpretation. The expression here used (toi'ccs €7uX.u<j-£ajs) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament, and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these Notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavoring to ascertain the true sense of the language, that some have held that it teaches that xm prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that • • no prophecy is of self-in terp rotation" [Horsley]; others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mysticalsense which can notbelearned from the prophecies themselves, but is to be perceived by a peculiar power of insight impartel by the Holy Ghost, enabling men to understand their recondite mysteries. It would be easy to show that some of these opinions arc absurd, and that none of them are sustained by the fair interpretation of the language used and by the drift of the passage. The more correct interpretation, as it seems to me, is that winch supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves, were not of their own suggestion or invention, were not their own opinions, but were of higher origin, and were imparted by God; and, according to this, the passage may be explained ' ' Knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets that what they communicated was not of their own disclosure; that is, was not revealed or originated by them." That this is the correct interpretation will be apparent from the following considerations: (1.) It accords with the design of the apostle, which is to produce an impressivesenseoftheimportanceand value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin. (2.) This interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connection with which that verse will have any force. In that verse (21) a reason is given for what is said here: "For (yap) the prophecy came not in old time by the will of man" etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to affirm that what they communicated was not originated by themselves, that it was of a higher than human origin, that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that they were moved by the Holy Ghost he a reason for studying them if the meaning here is that the prophets could not understand their own languagefor that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc. If the prophecies were of divine origin, then that was a good reason why they should be approached with reverence and should be profoundly studied. (3.) This interpretation accords as well, to say the least, with the fair meaning of the language employed as either of the other opinions proposed. The word rendered interpretation (liriXvcns) oc- ment. It properly means solution (Rob., Lex.), disclosure (Prof. Stuart on the O.T., p. 328), making free (Passow), with the notion that what is thus released or loosed was before bound, entangled, obscure. The verb from which this word is derived (kiriXvw) means to let loose upon, as dogs upon a hare— Xen., Mem., 7, 8; ib., 9, 10; to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc. Passow. It is twice used in theNewTestament. Mark iv. 34: "He expounded all things to his disciples;" Acts xix. 39: "It shall be determined in a lawful assembly." The verb would be applicable to loosing any thing which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us would mean the disclosure of what was before bound, retained, or unknown— either what had never been communicated at all, or what had been communicated obscurely; and the idea is, " no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin, and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any more than trie fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage can not be adduced by the Papists to prove that the people at large should not have free access to the Word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any principle of which such a use can be made, for (1) whatever it means, it is confined to prophecy; it does not embrace the* whole Bible. (2.) Whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution; but it does not state that it is the duty of the Church to prevent any private explanation or opinion even of the prophecies. (3.) It says nothing about the Church as empowered to give a public or authorized interpretation of the prophecies. There is not a hint nor an intimation of any kind that the Church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that there is any class of men who should not have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origflp; not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by a priesthood. The fact that it discloses truths which the human mind could not of itself have originated is a good reason for studying it with diligence and with prayer, not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it, not for sanctified neglect.
21. For the prophecy came not in old time. Marg., "or atany." TheGreek word (ttots) will bear either construe-
a old time by the will of man: but holy men of God spake as were moved6 by the Holy
tion. It would be true in cither sense, but the reference is particularly to the recorded prophecies in the Old Testament. What was true of them, however, is true of all prophecy— that it is not by the will of man. The word prophecy here is without the article, meaning prophecy in general — all that is prophetic in the Old Testament; or, in a more general sense still, all that the prophets taught, whether relating to future events or not. See Notes on Rom. xii. 6. H By the loill of man. It was not of human origin, not discovered by the human mind. The word will here seems to be used in the sense of prompting or suggestion; men did not speak by their own suggestion, but as truth was brought to 'them by God. H But holy men of God. Pious men commissioned by God or employed by him as his messengers to mankind. 1 Spake as they were moved by the Holy Ghost. Compare 2 Tim. iii. 16. The Greek phrase here {uiro TrvtifiaTO? dyiov (pspofitvoi) means borne along, moved, influenced by the Holy Ghost. The idea is, that in what they spake they were carried along by an influence from above. They moved only as they were moved; they spake only as the influence of the Holy Ghost was upon them. They were no more self-moved than a vessel at sea is that is impelled by the wind; and as the progress made by the vessel is to be measured by the impulse bearing upon it, so the statements made by the prophets are to be measured by the impulse which bore upon their minds. They were not, indeed, in all respects like such a vessel, but only in regard to the fact that all they said as prophets was to be traced to the foreign influence that bore upon them. There could not be, therefore, a more decided declaration than this in proof that the prophets were inspired. If the authority of Peter is admitted, his positive and explicit assertion settles the question. If this be so also, then the point with reference to which he makes this observation is abundantly confirmed — that the prophecies demand our earnest attention, aud that wc should give all the heed to them which we avquUI to a light or lamp when traveling in a dangerous way and in a dark night. In a still more general sense, the remark here made may also be applied to the whole of the Scriptures. We are in a dark world. Wc sec few things clearly, and all around us, on a thousand questions, there is the obscurity of midnight. By nature there is nothing to cast light on those questions, and we are perplexed, bewildered, embarrassed. The Bible is given to us to shed light on our way. It is the only light which we have respecting the future, and though it does not give all the information which we might desire in regard to what is to come, yet it gives us sufficient light to guide us to heaven. It teaches us what it is necessary to know about God, about our duty, and about the way of salvation, in order to conduct us safety; and no one who has committed himself to its direction has been suffered to wander finally away from the paths of salvation. It is, therefore, a duty to attend to the instructions which the Bible imparts, and to commit ourselves to its holy guidance in our journey to a better world. For soon, if we are faithful to its teachings, the light of eternity will dawn upon us, and there, amid its cloudless splendor, we shall " see as we are seen, and know as we are known;1' there we shall "need no candle, neither light of the sun, for the Lord God shall give us light, and we shall reign for ever and ever." Compare Rev. xxi. 22-34.; xxii. 5.
The general subject of this chapter is stated in the first verse, and it embraces these points: I. That it might be expected that there would be false teachers among Christians, as there were false prophets in ancient times. II. That they would introduce destructive errors, leading many astray; and III. That they would be certainly punished. The design of the chapter is to illustrate and defend these points.
I. That there would be such false teachers the apostle expressly states (ver. 1), and incidentally in that verse, and elsewhere in the chapter, he notices some of their characteristics, or some of the doctrines which they would hold, (a) They would deny the Lord that bought them (ver. 1). (b) They would be influenced by covetousness, and their object in attempting to seduce others from the faith, and to induce them to become followers of themselves, would be to make money (ver. 3). (c) They would be corrupt, beastly, and licentious in their conduct; and it would be one design of their teaching to show that the indulgence of gross passions was not inconsistent with religion — (ver. 10), " that walk after the flesh, in the lust of uncleanness;" (ver. 12), "as natural brute beasts;" "shall perish in their own corruption;" (ver. 14), " having eyes full of adultery, and that can not cease from sin;" (ver. 22), "the dog has returned to his own vomit again." (d) They would be proud, arrogant, and self-willed; men who would despise all proper government, and who would be thoroughly "radical" in their views; (ver. 10), " and despise government; presumptuous are they and self-willed; they are not afraid to speak evil of dignities;" (ver. 18), "they speak great swelling words of vanity." (e) They were persons who had been formerly of corrupt lives, but who had become professing Christians. This is implied in ver. 20-22. They are spoken of as having " escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ;" as "having known the ways of righteousness," but as having turned again to their former corrupt practices and lusts. There were various classes of persons in primitive times, coming under the general appellation of the term Gnostic, to whom this description would apply, and it is probable that they had begun to broach their doctrines in the times of the apostles. Among those persons were the Ebionites, Cerinthians, Nicolaitanes, etc.
II. These false teachers would obtain followers, and their teachings would be likely to »llure many. This is intimated more than once in the chapter. Ver. 2," And many shall follow their pernicious ways." Ver. 3, "And through covetousness shall they with feigned words make merchandize of you." Ver. 14, "Beguiling unstable souls." Comp. ver. 18.
III. They would certainly be punished. A large part of the chapter is taken up in proving this point, and especially in showing, from the examples of others who had erred in a similar manner, that they could not escape destruction. In doing this, the apostle refers to the following facts and illustrations: (1.) The case of the angels that sinned, and that were cast down to hell (ver. 4). If God brought such dreadful punishment on those who were once before his throne, wicked men could have no hope of escape. (2.) The case of.the wicked in the time of Noah, who were cut off by the flood (ver. 5). (3.) The case of Sodom and Gomorrah (ver. 6). (4.) The charade?' of the persons referred to was such that they could have no hope of escape, (a) They were corrupt, sensual, presumptuous, self-willed, and were even worse than the rebel angels had been— men that seemed to be made to be taken and destroyed (vet*. 10-12). (&) They were spots and blemishes, sensual and adulterers, emulating the example of Balaam, who was rebuked by even a dumb ass for his iniquity (ver. 13-16). (c) They allured others to sin under the specious promise of liberty, while they were themselves the slaves of debased appetites and gross and sensual passions (ver. 17-19). From the entire description in this chapter it is clear that the persons referred to, though once professors of religion, had become eminently abandoned and corrupt. It may not, indeed, be easy to identify them with any particular sect Of class then existing and now known in history, though not a few of the sects in the early Christian Church bore a strong resemblance to this description; but there have been those in every age who have strongly resembled these persons, and this chapter, therefore, possesses great value as containing important warnings against the arts of false teachers, and the danger of being seduced by them from the truth. Comp. Introd. to the Epistle of Jude, § 3, 4.
1. But there were false prophets anwng the people. In the previous chapter (ver. 19-21) Peter had appealed to the prophecies as containing unanswerable proofs of the truth of the Christian religion. He says, however, that he did not mean to say that all who claimed to be prophets were true messengers of God. There were many
UT there ° were false prophets also among the people, even
who pretended to be such who only led the people astray. It is unnecessary to say that such men have abounded in all ages where there have been true prophets. ^ Even as there shall In J'ahe teachers among you. The fact that false teachers would arise in the Church is often adverted to in the New Testament. Comp. Matt. xxiv. 5, 24; Acta xx. 29, 30. H WhopHvihj. That is, in a secret manner, or under plausible arts and pretenses. They would not at first make an open avowal of their doctrines, but would in fact, while their teachings seemed to be in accordance with truth, covertly maintain opinions which would sap the very foundations of religion. The Greek word here used, and which is rendered " who privily shall bring in" {iraptiaay «), means properly to lead in by the side of others; to lead in along with others. Nothing could better express the usual way in which error is introduced. It is by the side, or along with other doctrines which are true; that is, while the mind is turned mainly to other subjects, and is off its guard, gently and silently to lay down some principle which being admitted would lead to the error, or from which the error would follow as a natural consequence. Those who inculcate error rarely do it openly. If they would at once boldly "deny the Lord that bought them," it would be easy to meet them, and the mass of professed Christians would be in no danger of embracing the error. But when principles are laid down which may lead to that, when doubts on obscure and difficult points are suggested which may involve it, or when a long train of reasoning is pursued which may secretly tend to it, there is much more probability that the mind will be corrupted from the truth. U Damnable heresies (alpt<rsi<s air coXe la's). "Heresies of destruction;" that is, heresies that will be followed bjT destruction. The Greek word which is rendered damnable is the same which in the close of the verse is rendered destruction. It is so rendered also in Matt, vii. 18; Rom. ix. 22; Phil. iii. 19; 2 Pet. iii. 1(5 — in all of which places it refers to the future loss of the soul.
as there shall be false teachers among you,* who privily shall bring in damnable heresies, even
The same word also is rendered perdition in John xvii. 12; Phil. i. 28; 1 Tim. vi. 9; Heb. x. 39; 2 Pet. iii. 7; Rev. xvii. 8, 11— in all which places it has the same reference. On the meaning of the word rendered "heresies" see Notes on Acts xxiv. 14; 1 Cor. xi. 19. The idea of sect or party is that which is conveyed by this word, rather than doctrinal error; but it is evident that in this case the formation of the sect or party, as is the fact in most cases, was founded on error of doctrine. The thing which these false teachers would attempt would be divisions, alienations, or parties in the Church, but these would be based on the erroneous doctrines which they would promulgate. What would be the particular doctrine in this case is immediately specified, to wit, that they "would deny the Lord thaf bought them." The idea, then, is that these false teachers would form sects or parties in the Church of a destructive or ruinous nature, founded on a denial of the Lord that bought them. Such a formation of sects would be ruinous to piety, to good morals, and to the soul. The authors of these sects, holding the views which they did, and influenced by the motives by which they would be, and practicing the morals which they would practice, as growing out of their principles, would bring upon themselves swift and certain destruction. It is not possible now to determine to what particular class of errorists the apostle had reference here, but it is generally supposed that it was to some form of the Gnostic belief. There were many early sects of so-called heretics to whom what he here says would be applicable. T[ Even denying the Lord that bought them. This must mean that they held doctrines which were in fact a denial of the Lord, or the tendency of which would be a denial of the Lord, for it can not be supposed that while they professed to be Christians they would openly and avowedly deny him. To " deny the Lord " may be either to deny his existence, his claims, or his attributes; it is to withhold from him, in our belief and profession, any thing which is cssen- tial to a proper conception of him. The particular thing, however, which is mentioned here as entering into that self-denial is something connected with the fact that he had " bought" them. It was such a denial of the Lord as having bought them as to be in fact a renunciation of the peculiarity of the Christian religion. There has been much difference of opinion as to the meaning of the word Lord in this place, whether it refers to God the Father or to the Lord Jesus Christ. The Greek word is A€o-7roVrj5 (despotes). Many expositors have maintained that it refers to the Father, and that when it is said that he had bought them it means in a general sense that he was the author of the plan of redemption, and had caused them to be purchased or redeemed. Michaelis supposes that the Gnostics are referred to as denying the Father by asserting that he was not the Creator of the universe, maintaining that it was created by an inferior being. Introd. to N. T., iv., 360. Whitby, Benson, Slade, and many others, maintain that this refers to the Father as having originated the plan by which men are redeemed; and the same opinion is held, of necessity, by those who deny the doctrine of general atonement. The only arguments to show that it refers to God the Father would be (1) that the word used here (At o-ttotjjs) is not the usual term (i<vpios) by which the Lord Jesus is designated in the New Testament; and (2) that the admission that it refers to the Lord Jesus would lead inevitably to the conclusion that some will perish for whom Christ died. That it does, however, refer to the Lord Jesus seems to me to be plain from the following considerations: (1.) It is the obvious interpretation, that which would be given by the great mass of Christians, and about which there could never have been any hesitancy if it had not been supposed that it would lead to the doctrine of general atonement. As to the alleged fact that the word used (despotes) is not that which is commonly applied to the Lord Jesus, that may be admitted to be true, but still the word here may be understood as applied to him. It properly means a master as opposed to a servant; then it is used as denoting supreme authority, and is thus applied to God, and may be in that sense applied to the Lord Jesus Christ, as head over all things, or as having supreme authority over the Church. It occurs in the New Testament only in the following places: 1 Tim. vi. 1, 2; Titus ii. 9; 1 Pet. ii. 18, where it is rendered masters; Luke ii. 29; Acts iv. 24; Rev. vi. 10, where it is rendered Lord, and is applied to God; and in Jude 4 and the passage before us, in both which places it is rendered Lord, and is probably to be regarded as applied to the Lord Jesus. There is nothing in the proper signification of the~wrord which would forbid this. (2.) The phrase is one that is properly applicable to the Lord Jesus as having bought us with his blood. The Greek word is ayopd^co, a word which means properly to market, to buy, to purchase, and then to redeem, or acquire for one's self by a price paid, or by a ransom. It is rendered buy or bought in the following places in the New Testament: Matt. xiii. 44, 46; xiv. 15; xxi. 12; xxv. 9, 10; xxvii. 7; Mark vi. 36, 37; xi. 15; xv. 46; xvi. 1; Luke ix. 13; xiv. 18, 19; xvii. 28; xix. 45; xxi i. 36; John iv. 8; vi. 5; xiii. 29; 1 Cor. vii. 30; Rev. iii. 18; xiii. 17; xviii. 11— in all which places it is applicable to ordinary transactions of buying. In the following places it is also rendered bought, as applicable to the redeemed, as being bought or purchased by the Lord Jesus: lCor.vi.20; vii. 23— "Ye are bought with a price." And in the following places it is rendered redeemed: Rev. v. 9; xiv. 3, 4. It does not elsewhere occur in the New Testament. It is true that in a large sense this word might be applied to the Father as having caused his people to be redeemed, or as being the author of the plan of redemption; but it is also true that the word is more properly applicable to the Lord Jesus, and that when used with reference to redemption it is uniformly given to him in the New Testament. Comp. the passages referred to above. It is strictly and properly true only of the Son of God that he has " bought" us. The Father indeed is represented as making the arrangement, as giving his Son to die, and as- the great source of all the blessings secured by redemption; but the purchase was actually made by the Son of God by his sacrifice on the cross. Whatever there was of the nature of a price was paid by denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their
1 pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall
him, and whatever obligations may grow out of the fact that we are parchased or ransomed are due particularly to him. 2 Cor. v. 15. These considerations seem to me to make it clear that Peter referred here to the Lord Jesus Christ, and that he meant to say that the false teachers mentioned held doctrines which were in fact a denial of that Saviour. He does not specify particularly what constituted such a denial; hut it is plain that any doctrine which represented him. his person, or his work as essentially different from wlfat was the truth, would amount to such a denial. If he were divine, and that feet was denied, making him wholly a different being; if he actually made an expiatory sacrifice by his death, and that fact was denied, and he was held to be a mere religious teacher — changing essentially the character of the work which he came to perform; if he, in some proper sense, "bought" them with his blood, and that fact was denied in such a way that according to their views it was not strictly proper to speak of him as having bought them at all — which would be the case if he were a mere prophet or religious teacher— then it is clear that such a representation would be in fact a denial of his true nature and work. That some of these views entered into their denial of him is clear, for it was with reference to the fact that he had "bought" them, or redeemed them, that they denied him. If And bring upon themselves swift destruction. The destruction here referred to can be only that which will occur in the future world, for there can be nonviolence that Peter meant to say that this would destroy their health, their property, or their lives. The Greek word (<hr»- Xeia) is the same which is used in the former part of the verse, in the phrase "damnable heresies." In regard, then, to this important passage, we may remark (1) that the apostle evidently believed that some would perish for whom Christ died. (2.) If this be so, then the same truth may be expressed by saying that he died for others besides those who will be saved; that is, that the atonement was not confined merely to the elect. This one passage, therefore, demonstrates the doctrine of general atonement. This conclusion would be drawn from it by the great mass of readers, and it may be presumed, therefore, that this is the fair interpretation of the passage. (3.) It follows that men may destroy themselves by a denial of the great and vital doctrines of religion. It can not be a harmless thing, then, to hold erroneous opinions; nor can men be safe who deny the fundamental doctrines of Christianity. It is truth, not error, that saves the soul; and an erroneous opinion on any subject may be as dangerous to a man's ultimate peace, happiness, and prosperity as a wrong course of life. How many men have been ruined in their worldly prospects, their health, and their lives by holding false sentiments on the subject of morals, or in regard to medical treatment! Who would regard it as a harmless thing if a son should deny in respect to his father that he was a man of truth, probity, and honesty, or should attribute to him a character which does not belong to hfm — a character just the reverse of truth? Can the same thing be innocent in regard to God our Saviour? (4.) Men bring destruction "on themselves.''1 No one compels them to deny the Lord that bought them; no one forces them to embrace any dangerous error. If men perish, they perish by their own fault, for (a) ample provision was made for their salvation as well as for others; (6) they were freely invited to be saved; (c) it was, in itself, just as easy for them to embrace the truth as it was for others; and (d) it was as easy to embrace the truth as to embrace error.
2. And many shall follow their pernicious ways. Marg., lascivious. A large number of manuscripts and versions read lascivious here (aasXyiais) instead of pernicious (cnno/Waiv) (see Wetstein), and this reading is adopted in the editions of the Greek Testament
they with feigned words make merchandise of you: whose judgment a now of a long time lingerer Jude 4-7.
by Tittman,Griesbach, and Hahn,and it seems probable that this is the correct reading. This will agree well with the account elsewhere given of these teachers, that their doctrines tended to licentiousness. Vs. 10, 14, 18, 19. It is a very remarkable circumstance that those who have denied the essential doctrines of the Gospel have been so frequently licentious in their own conduct, and have inculcated opinions which tended to licentiousness in others. Many of the forms of religious error have somehow had a connection with this vice. Men who are corrupt at heart often seek to obtain for tlfeir corruptions the sanction of religion. H By reason of whom the vjay of truth shall be evil spoken of. (1.) Because they were professors of religion, and religion would seem to be held responsible for their conduct; and (2) because they were professed teachers of religion, and by many would be understood as expounding the true doctrines of the Gospel.
3. And through covetousness. This shows what one of the things was by which they were influenced— a thing which, like licentiousness, usually exerts a powerful influence over the teachers of error. The religious principle is the strongest that is implanted in the human bosom, and men who can obtain a livelihood in no other way, or who are too unprincipled or too indolent to labor for an honest living, often turn public teachers of religion, and adopt the kind of doctrines that will be likely to give them the greatest power over the purses of others. True religion, indeed, requires of its friends to devote all that they have to the service of God and to the promotion of his cause; but it is very easy to pervert this requirement so that the teacher of error shall take advantage of it for his own aggrandizement. H Shall they with feigned words. Gr., formed, fashioned; then those which are formed for the occasion— feigned, false, deceitful. The idea is that the doctrines which they would defend were not maintained \>y solid and substantial arguments, but that they would make use of plausible reasoning made up for the occasion. Make merchandize of you. Treat you not as rational beings, but as a bale of goods, or any other article of traffic. That is, they would endeavor to make money out of them, and regard them only as fitted to promote that object. U Whose judgment. Whose condemnation. 1 'Now of a long time lingereth not. Gr., of old; long since. The idea seems to be that justice had been long attentive to their movements, and was on its way to their destruction. It was not a new thing; that is, there was no new principle invojved in their destruction, but it was a principle which had always been in operation, and which would certainly be applicable to them; and of a long time justice had been impatient to do the work which it was accustomed to do. What had occurred to the angels that sinned (ver. 4), to the old world (ver. 5), and to Sodom and Gomorrah (ver. 6), would occur to them, and the same justice which had overthrown them might be regarded as on its way to effect their destruction. Comp. Notes on Isa. xviii. 4. IT And their damnation slumbereth not. Their condemnation (see Notes on 1 Cor. xi. 29)— yet here referring to future punishment. " Mr. Blackwell observes that this is a most beautiful figure,representing the vengeance that shall destroy such incorrigible sinners as an angel of judgment pursuing them on the wing, continually approaching nearer and nearer, and in the mean time keeping a watchful eye upon them, that he may at length discharge an unerring blow." — Doddridge. It is not uncommon to sjpeak of " sleepless justice;" and the idea here is that, however justice may have seemed to slumber or to linger, it was not really so, but that it had on them an ever-watchful eye, and was on its way to do that which was right in regard to them. A sinner should never forget that there is an eye of unslumbering vigilance always upon him, and that every thing that he does is witnessed by one who will yet render exact justice to all men. No man, however careful to conceal his sins, or however bold in
gels that sinned, but cast tliem down to hell, and delivered them into chains of darkness to be reserved unto judgment;
transgression, or however unconcerned he may seem to be, can hope that justice will always linger, or destruction always slumber.
4. For if God spared not the angels that tinned. Tbe apostle now proceeds to the proof of the proposition that these persons would be punished. It is to be remembered that they had been, or were even then professing Christians, though they had really, if not in form, apostatized from the faith (vcr. 20-22), and a part of the proofs, therefore, are derived from the cases of those who had apostatized from the service of God. He appeals, therefore, to the case of the angels that had revolted. Neither their former rank, their dignity, nor their holiness saved them from being thrust down to hell; and if God punished them so severely, then false teachers could not hope to escape. The apostle, by the angels here, refers undoubtedly to a revolt in heaven — an event referred to in Jude 6, and every where implied in the Scriptures. When that occurred, however, why they revolted, or what Avas the number of the apostates, we have not the slightest information, and on these points conjecture would be useless. In the supposition that it occurred there is no improbability; for there is nothing more absurd in the belief that angels have revolted than that men have; and if there arc evil angels— as there is no more reason to doubt there are than that there are evil men — it is morally certain that they must have fallen at some period from a state of holiness, for it can not be believed that God created them wicked. Tf But cast them down to hell. Gr., Tap- Tapooaas — "thrusting them down to Tartarus." The word here used oc- ment, though it is common in the classical writers. It is a verb formed from r£upTapo<3 (Tartarus), which in Greek mythology was the lower part or abyss of Hades, where the shades of the wicked were supposed to be imprisoned and tormented, and answered to the Jewish word Ttivva— Gehenna. It was regarded, commonly, as beneath the earth; as entered through the grave; as dark, dismal, gloomy; and as a "place of punishment. Comp. Notes on Job x. 21, 22; and Matt. v. 22. The word here is one that properly refers to a place of punishment, since the whole argument relates to that, and since it can not be pretended that the "angels that sinned" were removed to a place of happiness on account of their transgression. It must also refer to punishment in some other world than this, for there is no evidence that this world is made a place of punishment for fallen angels. H And delivered them into chains of darkness. " Where darkness lies like chains upon them." — Rob., Lex. The meaning seems to be that they are confined' in that dark prison-house as if by chains. We are not to suppose that spirits are literally bound; but it was common to bind or fetter prisoners wTho were in dungeons, and the representation here is taken from that fact. This representation that the mass of fallen angels are confined in Tartarus, or in hell, is not inconsistent with the statements which elsewhere occur that their leader is permitted to roam the earth, and that even many of those spirits are allowed to tempt men. It may be still true that the mass are confined within the limits of their dark abode, and it may even be true also that Satan and those who are permitted to roam the earth are under bondage, and are permitted to range only within certain limits, and that they are so secured that they will be brought to trial at the last day. T[ To be reserved unto judgment. Jude 6: "To the judgment of the great day." They will then, with the revolted inhabitants of this world, be brought to trial for their crimes. That the fallen angels will be punished after the judgment is apparent from Rev. xx. 10. The argument in this verse is that if God punished the angels who revolted from him, it is a fair inference that he will punish wicked men, though they were once professors of religion.
5. And spared not the old world. The world before the flood. The argument here is that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that
5 And spared not the old world, but saved Noah athe eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;
6 And turning the cities of6 Sodom and Gomorrah into ashes, condemned them with an overthrow,
making etliem an ensample unto those that after should live ungodly;
7 And delivered just Lot, d vexed with the filthy conversation of the wicked:
8 (For that righteous man dwelling among them, in seeing and
men could not sin with impunity, and that the incorrigibly wicked must perish. 1f But saved Noah the eighth person. This reference to Noah, like the reference to Lot, in ver. 7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase "Noah the eighth" means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers from Herodotus and Thucydides downward. See examples in Wetstein. The meaning in this place, then, is that eight persons, and eight only of that race, were saved; thus showing that, while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved. Tl A preacher of righteousness. In Gen. vi. 9, it is said of Noah that he was "a just man, and perfect in his generations, and that he walked with God;" and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and in warning the world of the judgment that was preparing for it. Comp. Notes on Heb. xi. 7. If Bringing in the flood upon the tvorld of the ungodly. Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked can not escape.
6. And turning the cities of Sodom and Gomorrah into ashes. Gen. xix. 24, 25. This is a third example to demonstrate that God will punish the wicked. Comp. Notes on Jude 7. The word here rendered "turning into ashes" (rr£<ppwaa<s) occurs no- is from n-i<ppa (ashes), and means to reduce to ashes, and then to consume, or destroy. If Condemned them with an overthrow. By the fact of their being overthrown he showed that they were to be condemned, or that he disapproved their conduct. Their calamity came expressly on account of their enormous sins; as it is frequently the case now that the awful judgments that come upon the licentious and the intemperate are as plain a proof of the divine disapprobation as were the calamities that came upon Sodom and Gomorrah. If Making them an ensample, etc. That is, they were a demonstration that God disapproved of the crimes for which they were punished, and would disapprove of the same crimes in every age and in every land. The punishment of one wicked man or people always should be a warning to all others.
7. And delivered just Lot. Gen. xix. 16. This case is incidentally referred to, to show that God makes a distinction between the righteous and the wicked, and that, while the latter will be destroyed, the former will be saved. See ver. 9. Lot is- called just because he preserved himself uncontaminated amid the surrounding wickedness. As long as he lived in Sodom he maintained the character of an upright and holy man. If Vexed with the filthy conversation of the wicked. By the corrupt and licentious conduct of the wicked around him. On the word conversation, see Notes on Phil. i. 27. The original phrase, which is rendered filthy, has reference to licentiousness. The corruption of Sodom was open and shameless, and as Lot was compelled to see much of it, his heart was pained. The word here rendered vexed means that he was wearied or burdened. The crimes of those around him he found it hard to bear with.
8. For that righteous man dwelling among them. The Latin Vulgate renders this, "For in seeing and hearing he was just;" meaning that he maintained his uprightness, or that he did not become contaminated by the vices of Sodom. Many expositors have supposed that this is the correct rendering; but the most natural and the most common explanation is that which is found in our version. Accordin^to that, the meaning is that, compelled as he was while living among them to see and to hear what was going on, his soul was constantly troubled. If In seeing a?id hearing. Seeing their open acts of depravity, and hearing their vile conversation. The etfect which this had on the mind of Lot is not mentioned in Genesis, but nothing is more probable than the statement here made by Peter. Whether this statement was founded on tradition, or whether it is a sug- festion of inspiration to the mind of eter, can not be determined. The words rendered seeing and hearing may refer to the act of seeing, or to the object seen. Wetstein and Robinson suppose that they refer here to the latter, and that the sense is that he was troubled by what he saw and heard. The meaning is not materially different. Those who live among the wicked are compelled to see and hear much that pains their hearts, and it is well if they do not become indifferent to it, or contaminated by it. U Vexed his righteous soul front day to day with their unlawful deeds. Tortured or tormented his soul— e/foo-avi£w. Comp. Matt. viii. 6, 29; Luke viii. 28; Rev. ix. 5; xi. 10; xiv. 10; xx. 10, where the same word is rendered tormented. The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct. He was not merely troubled as if his soul were passively acted on, but there were strong mental exercises of a positive kind, arising perhaps from anxious solicitude how he might prevent their evil conduct, or from painful reflections on the consequences of their deeds to themselves, or from earnest pleadings in their behalf before God, or from reproofs and warnings of the wicked. At all events, the language is such as would seem to indicate that he was not a mere passive observer of their conduct. This, it would seem, was "from day to day;" that is, it was constant. There were doubtless reasons why Lot should remain among such a people, and why, when he might so easily have done it, he did not remove to another place. Perhaps it was one purpose of his remaining to endeavor to do them good, as it is often the duty of good men now to reside among the wicked for the same purpose. Lot is supposed to have resided in Sodom — then probably the most corrupt place on the earth — for sixteen years; and we have in that fact an instructive demonstration that a good man may maintain the life of religion in his soul when surrounded by "the wicked, and an illustration of the effects which the conduct of the wicked will have on a man of true piety when he is compelled to witness it constantly. We may learn from the record made of Lot what those effects will be, and what is evidence that one is truly pious who lives among the wicked. (1.) He will not be contaminated with their wickedness, or will not conform to their evil customs. (2.) He will not become indifferent to it, but his heart will be more and more affected by their depravity. Comp. Psa. cxix. 136; Luke xix.41; Acts xvii.16. (3.) He will have not only constant but growing solicitude in regard to it — solicitude that will be felt every da}7: "He vexed his soul from day to day" It will not only be at intervals that his mind will be affected by their conduct, but it will be an habitual and constant thing. True piety is not fitful, periodical, and spasmodic; it is constant and steady. It is not a jet that occasionally bursts out; it is a fountain always flowing. (4.) He will seek to do them good. We may suppose that this was the case with Lot; we are certain that it is a characteristic of true religion to seek to do good to all, however wicked they may be. (5.) He will secure their confidence. He will practice no improper arts to do this, but it will be one of the usual results of a life of integrity that a good man will secure the confidence of even the wicked. It does not appear that Lot lost that confidence, and the whole narrative in Genesis leads us to suppose that even the inhabitants of Sodom regarded him as a good man. The wicked may hate a good man because he is good; but if a man live as he should they will regard him as upright, and they will give him the credit of it when he
hearing, vexed his righteous soul from day to day with their unlawful deeds:)
9 The Lord knoweth how to a deliver the godly out of temptations, and to reserve b the unjust unto the day of judgment to be punished:
10 But chiefly them c that walk after the flesh in the lust of uncleanness, and despise 1 government: presumptuous are they, selfwilled; they are not afraid to speak evil of dignities.0*
9. The Lord knoweth, etc. That is, the cases referred to show that God is able to deliver his people when tempted, and that he understands the best way in which it should be done. He sees a way to do it when we can not, though it is often a way which we should not have thought of. He can send an angel to take his tempted people by the hand; he can interpose and destroy the power of the tempter; he can raise up earthly friends; he can deliver his people completely and forever from temptation, by their removal to heaven, "fl And to reserve the unjust. As he does the rebel angels. Ver. 4. The case of the angels shows that God can keep wicked men, as if under bonds, reserved for their final trial at his bar. Though they seem to go at large, yet they are under his control, and are kept by him with reference to their ultimate arraignment.
10. But chiefly. That is, it might be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate. H That walk after the flesh. That live for the indulgence of their carnal appetites. See Notes on Rom. viii. 1. IF In the lust of uncleanness. In polluted pleasures. Comp. Notes on ver. 2. \And despise government. Marg., dominion. That is, they regard all government in the State, the Church, and the family as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man; and yet secretly themselves lusting for the exercise of the very power which they would deny to others, they make no distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed •in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes in setting up a dominion over the minds of others. It is a common result of such views that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities. "U Presumptuous are they. " ToX/^jtcu — daring, bold, audacious, presumptuous men. IT Self-willed — avSddeis. See Notes on Titus i. 7. *|[ They are not afraid to speak evil of dignities. The word rendered dignities here (<5«'£a), means properly honor, glory, splendor; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is that they did not regard rank or station or office— thus violating one of the plainest rules of propriety and of religion. See Notes on Acts xxiii. 4, 5. J ude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says (ver. 8), "These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities." It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.
greater in power and might, bring not railing accusation1 against them before the Lord.
12 But these, as natural brute a beasts made to be taken and destroyed, speak evil of the things
that they, when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Judo says (Jude 9, 10), there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. See Notes on Jude 9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of angels, yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true. II Which are greater in power and might. And who might, therefore, if it were in any case proper, speak freely of beings of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, see Notes on Jude 9. Tf Bring not railing accusation. They simply say, "The Lord rebuke thee." Jude 9. Comp. Zech. iii. 2. The Greek here is, "Bring not blasphemous or reproachful judgment," or condemnation (pxdo-faifwv Kpiaiv). They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches. ^Against them. Marg., against themselves. So the Vulgate. The more correct reading is against them.; that is, against those who might be regarded as their adversaries (Jude 9), or •L those of their own rank who had done wrong— the fallen angels. ^Before the Lord. When standing before the Lord; or when represented as reporting the conduct of evil spirits. Comp. Zech. iii. 1, 2. This phrase, however, is wanting in many manuscripts. See Wetstein.
12. But these, as natural brute beasts. These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seem to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered natural (which, however, is wanting in several manuscripts) means as they are by nature; following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their appetites, and did not allow their reason or conscience to exert any constraint. The word rendered brute means without reason, irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If he sink himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals — lions and panthers and wolves and bears — are regarded as dangerous, and as "made to be taken and destroyed," so the same destiny must come upon men wdio make themselves like them. T[ Made to be taken and destroyed. They are not only useless to society, but destructive, and men feel that it is right to destroy them. We are not that they understand not; and shall utterly perish in their own corruption;
13 And shall receive the reward of unrighteousness, as they a 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;
14 Having eyes full of 1 adultery, and that can not cease from sin;
to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed, but that men so regard them. If Speak evil of the things that they understand not. Of objects whose worth and value they can not appreciate. This is no uncommon thing among men, especially in regard to the works and w'ays of God. 1f And shall utterly perish in their own corruption. Their views will be the means of their ruin; and they render them lit for it just as much as the fierce passions of the wild animals do.
13. And shall receive the reward of unrighteousness. The appropriate recompense of their wickedness in the future world. Such men do not always receive the due recompense of their deeds in the present life, and as it is a great and immutable principle that all will be treated, under the government of God, as they deserve, or that justice will be rendered to every rational being, it follows that there must be punishment in the future state. ^ As they that count it pleasure to riot in the daytime. As men peculiarly wicked, shameless, and abandoned; for only such revel in open day. Comp. Notes on Acts ii. 15; 1 Thess. v. 7. H Spots they are and blemishes. That is, they are like a dark spot on a pure garment, or like a deformity on an otherwise beautiful person. They are a scandal and disgrace to the Christian profession. 1 Sporting themselves. The Greek word here means to live delicately or luxuriously; to revel. The idea is not exactly that of sporting, or playing, or amusing themselves; but it is that they take advantage of their views to live in riot and luxury. Under the garb of the Christian profession they give indul- fence to the most corrupt passions. With their own deceivings? Jude, in the parallel place (ver. 12), has, " These are spots in your feasts of charity, wiien they feast with you." Several versions, and a few manuscripts also, here read feasts instead of deceivings
(aycnral'S for aircnais;). The common reading, however, is undoubtedly the correct one (see Wetstein, in loc), and the meaning is, that they took advantage of their false views to turn even the sacred feasts of charity, or perhaps the Lord's Supper itself, into an occasion of sensual indulgence. Comp. Notes on 1 Cor. xi. 20-22. The difference between these persons and those in the Church at Corinth seems to have been that these did it by design, and for the purpose of leading others into sin; those wTho were in the Church at Corinth erred through ignorance. 1 While they feast with you (crvvevcoxovfiEvoi). This word means to feast several together; to feast with any one; and the reference seems to be to some festival which was celebrated by Christians where men and women were assembled together (ver. 14), and where they could convert the festival into riot and disorder. If the Lord's Supper were celebrated by them as it was at Corinth, that would furnish such an occasion; or if it were preceded by a "feast of charity " (see Notes on Jude 12), that would furnish such an occasion. It would seem to be probable that a festival of some kind was connected with the observance of the Lord's Supper (see Notes on 1 Cor. xi. 21), and that this was converted by these persons into a scene of revelry.
14. Having eyes full of adultery. Marg., as in the Greek, an adulteress; that "is, gazing with desire after such persons. The word full is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it looked for nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who
beguiling unstable souls: a heart they have exercised with covetous practices; cursed children:
15 Which have forsaken the right way, and are gone astray, following the way of Balaam a t/ie son of
were assembled with them. In the passion here referred to the eye is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Comp. Notes on Matt. v. 28; Job xxxi. 1. The Wanton glance is a principal occasion of exciting the sin; and there is much often in dress and mien and gesture to charm the eye and to deepen the debasing passion. If And that can not cease from sin. They can not look on the females who may be present without sinning. Compare Matt. v. 28. There are many men in whom the presence of the most virtuous woman only excites impure* and corrupt desires. The expression here does not mean that they had no natural ability to cease from sin, or that they were impelled to it by any physical necessity, but only that they were so corrupt and unprincipled that they certainly would sin always. ^Beguiling unstable souls. Those who are not strong in Christian principle, or who are naturally fluctuating and irresolute. The word rendered beguiling means to bait, to entrap, and would be applicable to the methods practiced in hunting. Here it means that it was one of their arts to place specious allurements before those who were known not to have settled principles or firmness, in order to allure them to sin. Compare 2 Tim. iii. 6*. 11 A heart they have exercised with covetous practices. Skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favorites of heaven, and when they can do this the}' have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that can control all that a man possesses. The idea here is, that these persons had made this their stud}', and had learned the ways in which men could be induced to part with their money under religious pretenses. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and indolent men often assume the mask of religion that they may practice their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls. If Cursed children. This is a Hebraism, meaning literally, " children of the curse;" that is, persons devoted to the curse, or who will certainly be destroyed.