Part II. Section First.

Ch. 2. In this section (1:22) are described the character and overthrow of false teachers.

Nothing so intensely severe is to be found in the Bible, except in Matt. 23, and in the Epistle of Jude. Jude's fiery bolts are hurled against a similar class of persons, and the terrible woes recorded by Matthew fell from the lips of Christ upon hypocrites. Peter's denunciations crash along through the chapter like successive peals of thunder. A moment's pause at the mention of righteous Noah, just Lot, and the forbearing angels, and the thunder peals forth again more terrifically than ever. That in this respect the Epistle differs greatly from the First Epistle is no more evidence that the Epistle was not written by the author of the First, than the great severity of the address in Matt. 23 proves that the address was not uttered by him who delivered the remarkably tender address of John 14.

1. But. . . . also — in allusion to the true prophets of former times. 'But' (on the other hand), there arose 'also' (in addition to them) very different prophets.

False prophets. False brethren (2 Cor. 11:26) were persons who pretended to be real brethren (related by regeneration to Christians); false apostles (2 Cor. 11:13) were men who professed to be apostles, but were not; a false Christ (Matt. 24:24) was a Christ only in pretence, not in fact. By 'false prophets' is meant not, primarily, persons who prophesied false things, but those who falsely professed to be prophets. It implies, however, that such pretenders prophesied false things.

The people — the Jews of ancient times. (Jer. 5:31; 6:13; 29-9;13 Isa. 30:10; Ezek. 13:3, 6-9.) This historical fact is introduced to prepare the way for speaking of those who will soon arise among even Christians themselves.

False teachers — persons who falsely affirmed that they were true teachers. It implies that they taught falsehood.

Even as — 'as' among you also.

Who privily, etc. — who shall bring in stealthily (slyly).

Damnable — does not express the meaning. The heresies were heresies of destruction, and that because they led to destruction. Here the destruction of those who were taught may be implied, but chiefly, as is clear from the last clause, of those who taught. The word for 'damnable' is the same as the word there used for destruction.

Heresies. This word, now so commonly used to express false doctrine, has, generally, in the Acts, the simple meaning of sect (Acts 5:17; 15:5; 24:5,14; 26:5; 28:22); in the Epistles, party divisions, sect, but implying factiousness. (1 Cor. 11:19; Gal. 5:20.) In Titus 3:10, a man that is a heretic is literally a heretical (factious) man. In the verse before us, the word seems to be working away from the meaning of sect, and to be taking on thus early the meaning of heresy in the sense of false doctrine, but, implying, of course, the existence of a sect or factious set of men.

Even denying the Lord — (1 John 2:23), denying even the Master. The Greek for Lord (Master) is stronger than the word usually so rendered. How freely does he who once himself denied that he knew Jesus, now speak of denying the Master; but from his eyes fell hot tears of penitence, while the depth and sincerity of his sorrow even now are manifest by the freedom with which he is willing to associate his former sin with an Epistle which is to be sent to the universal Church.

That bought them — the participle (ἀγοράσαντα) put first for emphasis: him who bought them, the Master, denying. Christ bought them with a price, (1 Cor. 6:20.) The price paid was his blood (Rev. 5:9); precious blood. (1 Pet. 1:19.) Thesc men will themselves profess to have been bought with the blood of Christ, for they are evidently to arise among the members of the churches. Compare Acts 20:30; 1 John 2:19. ' That bought them.' See here evidence of a general atonement in distinction from a particular atonement. President Hovey ("Manual of Theology and Ethics," p. 351), on Heb. 2:9 (that he should taste death for every man), says that 'every man' (παντός) "must here signify everyone of our race, or every believer of our race. The former is the natural meaning, and should therefore be preferred. 2 Peter 2:1; compare Luke 7:30; 19:44; Acts 13:46; 2 Cor. 2:15."

And bring. Omit 'and,' and read bringing upon. The clause is connected with the two preceding ones. The consequence of smuggling heresies into the churches, and of denying the Lord is, that they bring upon themselves swift destruction. In 1:14 the same word is translated shortly (suddenly). Notice the striking twofold use of the word 'destruction': they will stealthily introduce into the churches heresies of destruction; they will bring upon themselves destruction. Their heretical plans may a while have some success, but they themselves will meet the fate they deserve.

2. Pernicious ways — excesses (lustful). Their ways will be licentious. It is not easy in every case to separate the origin of error from the origin of immorality. They iiave a common parentage — opposition to the will of God. In some cases error may seem to be the fir.st born, and in others immorality. The great Church Father, Augustine, said: "To love is to know."

Many. Compare Matt. 7:13 ("Many there be which go in thereat"). But there many includes all kinds of sinners; here it includes but one kind. And what is saddening, those included are for the most part professing disciples. See 1 Tim. 4:1; 2 Tim. 2:17, 18; 3:1, 6; Tit. 1:10-14. The early Church suffered from two causes: Ritualism and Gnosticism; the former the outgrowth of deteriorated Judaism, which, overlooking the harmony between the gospel and true Judaism taught by prophets, attempted to engraft Mosaic rites upon Christianity; the latter, the Alexandrian philosophy, which, briefly expressed, was substantially an effort of the human reason to free itself from what it pronounced to be shackles of faith. The germ of these two great errors, more especially of ritualism, was much developed even in the days of the apostles. See Acts 15:1-32. Hence the frequent allusion to error and errorists.

By reason of whom — on account of whom. 'Whom' may refer both to the false teachers and to those who followed them.

The way of truth — of the truth. Compare John 14:6 ("I am the way, the truth, and the life"); Acts 13:10 ("the right ways of the Lord"); 2:15 ("the right way"). The way of truth is the gospel viewed as leading to a mode of life conformable to its requirements.

Evil spoken of — sometimes rendered blasphemed.

Lessons.

1. Do not lose heart at the rise and arrogance of error;

2. Be not surprised that even members of churches should follow after error, and fall into dishonesty or licentiousness;

3. Be yourself firm in the ways of the Lord;

4. Resist the errors and immoralities of others, and do so without fear of being called intolerant.

5. Many; no proof of rightness.

3. Through (in) covetousness. Covetousness, insatiable desire to have more, is viewed as the element in which they live. A covetous man lives in his covetousness, as a fish lives in the water or a bird in the air.

Feigned words — words plastic, words artfully formed and put together for the purpose of deceiving.

Make merchandise — cheat, say some; make gain of you is more probably the sense. The real end of their false words is gain. (Rom. 16:18.) See 1 Tim. 6:5; Tit. 1:11. This is deplorable — under the guise of truth to utter falsehood, and that concerning religious things; and then to plaster over with fair words the real purpose — making gain of their fellow church members, and dragging them down to destruction with themselves.

O cunning enemy, that, to catch a saint.
With saints dost bait thy hook!

Whose judgment — for whom the judgment, the condemnation (implying punishment).

Now of a long time — no Greek for now, though perhaps necessary to bring out the exact meaning.

Lingereth not. The contradiction between 'long time' and 'lingereth not' is only apparent. The sense is: Long ago, in anticipation of their errors, excesses, and enticements, God's purpose to punish them had real existence, and that purpose has never been withdrawn. It has hastened on with every revolving period. It has not lingered, and the consummation is as certain as if it had already taken place.

Damnation — destruction; the same word in the original as in ver. 1 (twice). See above on 'damnable heresies.' God's delay in punishing the wicked is a fact which arrested the attention of distinguished pagan writers in ancient times, and is considered at some length in the Book of Job. The actual infliction of punishment is often delayed, but the condemnation, and even the destruction, in so far as it is purposed, is not delayed ('lingereth not'). Disapproval, in the strong form of condemnation, flashes instantly upon the committal of the wrong. Much of the Hebrew poetry is characterized by what is called "Parolk-lism of Members." One form of the peculiarity consists in the repetition of nearly the same thought in equivalent words. This has been called "Synonymous Parallelism." Ps. 144:6 is an example: "Cast forth lightning, and scatter them; shoot out thine arrows, and destroy them." Instances of Parallelism are found in prose: "There is nothing covered that shall not be revealed; and hid that shall not be known." In like manner the last two clauses of the verse before us give an instance of Parallelism. 'Destruction' corresponds with 'condemnation,' and 'slumbereth not' with 'lingereth not.' The style rises toward the poetic.

4. The apostle fortifies his declaration that the false teachers shall meet with deserved punishment; and this he effects by the case: 1. Of sinning angels; 2. Of the ungodly antediluvians; 3. Of Sodom and Gomorrah. From the fate of these three classes it is certain that punishment will be visited upon those described. For connects the illustrations with that which is to be illustrated. I affirm it to be so, for facts which occurred under the government of God in past ages prove it.

First Illustration. If, as so often before, is not expressive of doubt. 'If (as is the ease) God spared not, etc. See Rom. 8:22 ("He that spared not his own Son, but delivered him up" to death); the same verbs, but how different the end! The Son was delivered to suffering for our sins; sinning angels were delivered to punishment on account of their own sins: the Son beloved; sinning angels the objects of holy wrath. How tragical the application of the same words, spared not and delivered, to the Holy Redeemer as are applied to spirits so proud and rebellious!

That sinned — when they sinned, they having already sinned. The sinning was before the sparing not. See Critical Note on 1 Pet. 3:20:" Who sometime were disobedient." Silence 'respecting the nature of their sin is a lesson for us. A more groundless view is scarcely possible than that the sin consisted in impurity of conduct with the daughters of men. (Gen. 6:2.) Nothing more definite can be said than that they kept not their first estate, but left their own habitation (Jude 6), on which see comments.

Cast them down to hell — one word in the Greek, and that a participle (ταρταρώσας, having tartarized them, sent them to Tartarus). It is found nowhere else in the Scriptures. Tartarus is a word of pagan origin. In the earlier writers, it was "a dark abyss, as deep below hades as earth below heaven; prison of Saturn, the Titans, etc. Later, Tartarus was either the netherworld generally, like hades, or the regions of the damned, as opposed to the Elysian fields." (Liddell and Scott.) No such conceptions are embraced in the word as used by our apostle; and on the other hand, it is not used to express an intermediate state, answering to the supposed intermediate state of the righteous. An intermediate state of either the righteous or the wicked, in any other sense than that of a state in which the spirit is not yet in its resurrection body, and has not yet passed through the ordeal of the general judgment, and may not, therefore, have received that full weight of either bliss or suffering which is probably connected with the repossession of the body, is not taught in the Scriptures. As used by Peter, the word probably means that they were cast down to hades, which, as used in the New Testament, is not the place of disembodied spirits, good and bad (the earlier conception of the Hebrews and the Greeks), but the place of future, endless, punishment.

Chains — according to a weightier reading, caverns or pits.

Of darkness — a most expressive and solemn metaphor. It shows the utter separation of these fallen spirits from the light of God. Jude (6), speaking of the same beings, says "chains (bonds) under darkness"; but the original word is not the same as the commonly-received Greek here.

To be reserved — reserved (the more approved reading), i. e., now reserved, or kept; they are being reserved.

Unto judgment. Jude says: ''Judgment of the great day.'' See Matt. 25:41. In the days of our Lord demons cried out, " Art thou come hither to torment us before the time?" (Matt. 8:29.) That is, before the general judgment. They seem to know that they are hereafter to ha publicly judged, and delivered over to a more fearful punishment. All questioning relative to the harmony of the two views — that the fallen angels have already been sent to a place of punishment, and that they are to be judged hereafter — is as useless as similar questioning relative to impenitent men, who are also to be judged publicly after having been consigned to punishment. The question is not one that concerns us. All is known to God.

5. Second Illustration. — The old world — the ancient world, the antediluvians, with the exceptions about to be mentioned; all the men of the period immediately preceding the flood.

Saved — preserved, so that he was neither swept away with the others, nor in danger of it.

Noah the eighth — a peculiar way of saying, Noah with seven others. (Buttmann.) See 1 Pet. 3:20. The keeping of the few is contrasted with the destruction of the many. In every age the majority have been ungodly; whether it will ever be otherwise depends upon the purpose of God; though it should be added that the godly are required to put forth to the utmost their own free powers to bring the ungodly to knowledge of the way in which they may become godly.

A preacher of righteousness — a proclaimer (herald) to the men of his time (1 Pet. 3:19), not of the righteousness which is distinctively that of the gospel (1:1; Rom. 1:17; 3:22, 25, 26), but of that which consisted of faith in the one God, of reverence for his character, and of readiness to believe all that God might see fit to make known. That was the righteousness which Noah preached, but see Heb. 11:7 for the representation of what lie himself became. the ungodly were not destroyed till after they had been permitted to listen to faithful preaching.

Bringing in. There is no Greek for 'in.' The connection may be expressed thus: Saved Noah when he brought the flood. Noah's deliverance is not a necessary part of the illustration. His case could have been passed in silence, and the illustration have been equally pertinent; but strength is gained by putting in contrast the antediluvians and the patriarch. This is one of the passages (the other, Matt. 24:37-39) which Prof. George Rawlinson regards as teaching with special emphasis the universality of the Flood.

6. Third Illustration. — Overthrow of Sodom and Gomorrah. It is unnecessary to suppose that the Dead Sea was formed at the time of the overthrow of these cities. That supposition, formerly held, is without support. A recent opinion puts the cities at the northern end of the sea, but, unless some further investigation compel the adoption of that view, the opinion that they were at the southern end must stand. It was a matter of no consequence to Peter at which end they stood. The point with him was the illustration which their overthrow gave of the certainty that the false and licentious teachers which were soon to arise would be also destroyed. Turning. . . . into ashes — having burnt to ashes. The original is one word, a participle coming from a noun which means ashes. The way in which this was done is not given. It might have been done by miraculous or by providential means; the former is probable. It was God's act, by whatever means effected.

With an overthrow — to an overthrow. But the Greek word for overthrow (καταστροφῇ) is rejected by Weslcott and Hort; the Revisers retain it. The overthrow is that to which the cities were condemned. The punishment, however, was not chiefly the destruction of material structures nor temporal death. The latter might have been followed by eternal life, in which case the burning of the towns and the shortening of life ought to have thrilled heaven with new joy.

An ensample unto — an example unto. See comments on "are set forth for an example" in Jude 7. A different construction may be the correct one: An example of. Then the sense would be, that in respect to punishment the people of Sodom and Gomorrah were made a specimen of ungodly men, and will continue to be such in all following time.

7. Neither is this deliverance of Lot a necessary part of the third illustration, but, as in the second, it gives force to the view presented. The writer might have said, with less amplification: If sinning angels were cast down to hell, if the ancient world was destroyed by a flood, and if Sodom and Gomorrah were reduced to ashes, how much more will false and dissolute teachers be punished; but, fruitful in thought and intense in feeling, he gives a higher coloring to his description of both classes of sinners by contrasting them respectively with Noah and Lot. He might as well have set off the sin of the angels by contrasting with it the steadfastness of unfallen angels. As he advances, however, he grows warmer and strikes off into contrasts. Delivered — rescued; snatched away is scarcely too strong.

Just — righteous. The word is akin to that which is rendered righteousness in ver. 5, upon which see comments.

Vexed — worn down. These were a very troublesome, harassing set of sinners. They were far enough from being Pharisees. They sinned openly and audaciously. That Lot lived with them so long is remarkable, and that he lived among them so long with no essential injury, is still more remarkable. The false teachers of apostolic times drew away many from the faith; Lot withstood all the people of four cities.

The filthy conversation — the licentious conduct.

The wicked — strictly, the lawless, men who defied all law, human and divine. See a description of "thy sister Sodom" in Ezek. 16:49, 60. On the expression, "full of bread" in Hamlet, a commentator on Shakespeare says: "Shakespeare found this remarkable expression in the Bible: 'Behold this was the iniquity of thy sister Sodom: pride, fulness of bread, and abundance of idleness was in her and in her daughter.' "

8. This verse is an expansion of the thought expressed in the second member of verse 7. In seeing and hearing stands first in the Greek, and therefore is emphatic. The sinners were so numerous that he could not help seeing them, and so noisy that he could not help hearing them. Not to see and hear was impossible. The impression made, however, by the entire passage is, that he was not wholly silent. He must sometimes have protested against their wickedness.

Dwelling among them — sad that he continued to do so; yet his righteous life, continually before them, was necessary to give a climax to their guilt.

Vexed — tormented. He was so impressed with the conviction of their lawlessness and impurity, that his righteous soul was tormented, and that from day to day. Peter uses the active verb, perhaps to indicate that Lot could not allow himself to sink down into passive indifference to their sin, as if it were so great that all feeling concerning their state was useless. 'Vexed' (imperfect tense) indicates a continuous state. The good man was continually plagued, and as no other man of that region was.

9. The first clause accounts for Lot's rescue, (ver. 7.) The Lord knew how to do it, yet it is expressed in the general form so as to be applicable to all tempted saints. The Lord knows how — sometimes in one way and sometimes in another. To deliver — to rescue; the same in the Greek as in verse 7.

Godly — the opposite of ungodly in ver. 5, 6; those whose hearts are right toward God (under the control of reverence and love).

Temptation. An edition of the Bible, 1867, by the American Bible Society, prints in the plural number; a small New Testament of the same year, by the same Society, prints in the singular number. The latter is correct.

And (but) to reserve. Here, at last, the apostle connects the thought, though not even now strictly the words, with the thought in verse 4: For if God spared '^ot sinning angels, antediluvians, and Sodomites, how much less will he spare the false teachers. Yet he expresses his thought not so definitely, but generally — the unjust.

To be punished — not future. They are are even now undergoing punishment. To keep them under punishment. (Revised Version.) The Lord knows how to keep wicked men for the Day of Judgment and under punishment. From this point onward the writer speaks of the errorists as if they had already come; not, as in verse 1, as if they were to arise in some future time. It is clear, therefore, that the evils against which he is warning the churches have already begun to appear, while it is equally clear that they will continue for a considerable period in the future.

10. A definite description of the overthrow of the false teachers, with a description of their character. The latter extends to the end of the chapter. But chiefly. It contrasts the weight of punishment which will fall on the baser kind of sinners with that which will be visited upon the less base kind. (Ver. 9.)

After the flesh — literally', behind the flesh, an original use of the preposition (ὀπίσω). It is commonly used with respect to persons. Jude (ver. 7) uses it as it is used here (going after, behind, strange flesh). It is the same word as is used in Matt. 10:38 (and followeth after me), and in 1 Tim. 5:15 (turned aside after Satan). It implies that what is followed after is a leader; that he who follows after is a disciple or partisan. The errorists are led by the flesh instead of leading it; they follow after it, go behind it, as their leader.

Flesh — their nature viewed as depraved, and acting through the body.

Lust of uncleanness — in which as the element of their life they walk. The habit of depravity in the form of lustful excesses is spoken of as a walk.

Government — dominion, probably all kinds of human dominion. They despise all government except that of their own lusts! — not unknown now. That the devil is meant cannot be shown. Compare Jude 8.

Presumptuous — audacious, bold.

Self-willed. These audacious men are self-willed — a humiliating fact.

Not afraid to speak evil, etc. — of dignities they do not fear to speak evil. At the thought of doing that they never tremble. What is meant by 'dignities' is uncertain. The opinions of expositors greatly differ. The translation of the word in many other places is glory. The margin of the Revised Version, glories. It is hazardous to speak definitely when there is so little ground even for conjecture. The interpretation of the word has been made by some to turn on the meaning of Jude, ver. 8, 9, which sire themselves, especially the latter, too difficult to yield much help. It is upon the ground of those verses that some understand by dignities the devil, or at least demons. But that meaning must be rejected. It may possibly refer to the glories of the Father and the Son, but even that has little to support it. It may refer to beings who are high in earthly official glory; possibly, to all glorious religious things.

11. Whereas is not to be taken as expressing contrast; it is nearly equivalent to while: while the heretics had a given spirit, angels had an opposite spirit.

Angels — good angels.

Greater — than the self-willed, audacious heretics.

Railing accusation — railing judgment.

Against them — against dignities. Some say, against the false teachers.

Before the Lord — in the Lord's presence. The angels, though so superior, have sufficient humility to abstain from such severity of spirit, however wanting in the best elements of character some earthly rulers may be. But the Greek for 'before the Lord' is deemed by some as not belonging to the true text. It is accepted by the Revisers, but Westcott and Hort mark it as an alternative reading, and think it impossible to decide which reading should be adopted.

12. But these — the teachers of error in contrast with the good angels.

As natural brute beasts, etc. — as irrational creatures, born naturally (with animal natures) for the very purpose of being captured and destroyed. A marginal reading in the Revised Version:  to take and to destroy. The comparison, which is striking, implies that these men have lowered themselves to a level with brutes, and have fitted themselves to be destroyed, even as the latter are fitted by nature to be taken. See Crit. Notes.

Speak evil, etc. — railing in things of which they are ignorant. If the interpretation of 'government,' 'dignities,' and 'them' (ver. 11) is correct, it follows that the things of which they are ignorant pertain to earthly rulers. They have not been in the way of knowing much concerning political government and political rulers, and were there no other reason, that is sufficient to show the wickedness of their railing.

Shall utterly perish — shall in their destructiveness be destroyed, is an approximation to the play upon words found in the Greek. According to valuable manuscripts, even (καὶ), surely, Revised Version, is the correct reading; shall surely be destroyed.

13. And shall receive — not a new element of punishment so much as the result of the punishment expressed in the closing words of ver. 12. The sense is: shall perish in their own corruptior, thus receiving, as they will, the reward of unrighteousness. All unrighteousness has reward (reward for iniquity), but how different from the reward obtained for righteousness! Compare the case of Abel (Heb. 11:4); Enoch (Heb. 11:5); Moses, (Heb. 11:24-26.) Judas was the cause of a field being purchased with the "reward of iniquity" (Acts 1:18), with wages obtained by iniquity. A small field; a great price. So these heretics will receive great (terrible) pay fur their heresy and vice.

As they that count, etc., (a participle), accounting reveling by day a pleasure.

Day — may be equivalent to daily; it may express transientness in contrast with eternal duration; or it may stand in contrast with night. If the last is correct, the men are sunk so low, that, unlike those that were drunken in the night (1 Thess. 5:7), they revel in the day.

In the day — (ἓν ἡμέρα) stands between the (τὴν) and riot (τρυφήν) the-in-day riot, and may therefore in Greek usage be adjectival (the daily riot). See Buttmann, p. 331.

Spots they are. The introduction by King James' Revisers of unnecessary words into the intense and vivacious style of this chapter is unfortunate. Says the writer, wrought up to the highest pitch of Christian indignation: spots and stains, reveling in their own deceivings (not sporting themselves with), while they feast with you. Few connective particles are used, but the writer drives on with a rattling rapidity of words which is like the clashing of battle-axes.

Deceivings. Jude says (ver. 12), ''feasts of charity," but in letters and sound the Greek word is remarkably like the word used here. Peter says: apatais; Jude, agapais. It has been considered either with Peter or with Jude (which ever wrote first) as a play of words. It should be added that, according to some important manuscripts, Peter used the same word as Jude. Westcott and Hort are unable to decide, but have put the word for (ἀπάταις) deceivings in the text, and for love-feasts (ἀγάπαις) in the margin.

While they feast, etc. Jude (ver. 12) restricts it to "love-feasts," concerning which see comments; but Peter uses a more general word, which may include the Lord's Supper, love-feasts, and ordinary social festivals. These graceless heretics had a fascinating power of deception. They did not "wear their hearts upon their sleeves." Adroit in address, they were able to smother every spark of suspicion in those whom they purpose to gain to their lustful and avaricious ends. Such gross forms of evil are now so wanting in evangelical churches that it is difficult to see how they could have arisen so early. When the veil is lifted from European Church life in not a few of the ages preceding the Reformation, evils are to be seen which are scarcely if at all less.

14. This verse continues the description. Eyes full of adultery. Here, too, the manuscripts differ, but preponderate strongly in favor of the word meaning adulteress: eyes full of an adulteress. Not any given woman can be meant, but the singular stands as the representative of a class. So impure are the heretics that their eyes, so to speak, are filled with an adulteress. They can see nothing else. An adulteress is pictured on the retina — that is, their association of ideas and feelings is habitually lustful. The impurity is in the heart, yet the impure do undoubtedly often betray their real character in the eye.

A sin prevailing much in youthful men,
Who give their eyes the liberty of gazing.

That organ which was intended to illustrate so signally the wisdom' of the Creator is transformed by the inward power of lust into a tell-tale mirror.

That — refers to eyes. It is the eyes that cannot cease from sin. The writer uses but one word where, perhaps, the English requires three or four, and that one an adjective: eyes unceasing from sin. Eyes soiled, stained, by sin, would be the rendering of the word found in some of the manuscripts. The student will find the relative value of the two readings considered in Buttmann's "Greek Grammar" p. 65. The sin is that to which the context refers. The eyes retain the picture because the mind retains its impurity.

Beguiling — ensnaring, as a man may snare a bird or bait a fish.

Unstable (3:16), in that they are not firmly fixed on Christ as the foundation, (1 Pet. 2:6,8.) The snares and the ensnared — what a meeting must it be at the Day of Judgment! The latter were not necessarily weak in intellect; the former were so bad that suspicion and resistance ought to have been awakened. "I was enticed:" that you played the fool is equally true.

A heart. . . . exercised with covetous practices — having a heart trained in covetousness. (Isa. 56:11.) The word for trained (γεγυμνασμένην) is that from which our word gymnastic is derived. It came from a word meaning naked (gymnos); for those who among the Greeks were gymnastics practiced nearly naked. These men were gymnastics in covetousness. The heart was trained to it. A man who is covetous by nature may yet be so unconscious of the sin, as to put himself through a course of training which will make him an athlete in the detestable vice. Most persons who are of penurious disposition are totally unconscious of the fault, and were they charged with it would resent it with great spirit.

Cursed children — literally, children of a curse. See on 1 Pet. 1:14.

15. Which have forsaken — forsaking (the better reading) the right way. They went astray brings out the relation of the first clause (participial) to the second. And now Peter recalls from the ancient history of the Jews the case of one who was also for the most part a false prophet; for the most' part, for the history shows that Balaam was not a mere heathen diviner. Though born and living among idolaters, he had in some way acquired some knowledge of the true God; for in talking with the servants of Balak, he used the peculiar name of the true God, Jehovah (Num. 22:8, 18, Common Version, Lord), in distinction from the name applied also to pagan gods. It is clear that Jehovah made to him for a definite purpose a few isolated revelations (Num. 22; 12, 20; 23:5-10, 16-24; 24:2-9, 15-19), but he was ever called to the office of a prophet. Professionally, he was a diviner or magician after a heathen pattern. For that reason, the comparison between him and the false prophets of Peter's time could be justly made. (Jude 11; Rev. 2:14.)

The way of Balaam — his, manner of life was crooked; the way which the heretics forsook was the right way (a straight way). They followed Balaam's way in that they uttered, as he generally did, falsehood, were impure as he was (Num. 31:16, compare with Num. 25:1-3), and were covetous. Balaam's superiority to the love of money was put on. He must have been known as receiving pay for his services in the art of divining, or Balak would not have sent him the rewards of divination. (Num. 22:7.) He wanted to go with the messengers, but knew that Jehovah might not permit it. See the history. (Num., chapters 22-24.) Peter knew that, whatever were his pretensions, he loved wages of unrighteousness. It is a striking fact that these very words were used by Peter in his address to the "men and brethren" who were assembled in Jerusalem after the ascension. (Acts 1:18.) So far it is evidence that Peter was the writer of this Epistle.

Son of Bosor — son of Beor. (Num. 22:5.) The s is believed to have arisen from a peculiar way of pronouncing the second consonant of the Hebrew form of the word. The Revisers: Beor; in the margin, Bosor, the latter having considerable ancient support.

16. But hints that he was not allowed to be his own master in wrong-doing; but was rebuked.

                    And that should teach us,
There's a divinity that shapes our ends,
Rough-hew them how we will.

Yet Balaam's "indiscretion " did not serve him "well" — it served the Lord's purpose well.

His iniquity — his own iniquity; and by this is meant his desire to serve Balak by cursing Israel for pay. Balaam's was a case of informal, conditional contract. There was no direct and positive agreement between him and Balak; yet the course taken was scarcely less criminal than if he had said:" I will go and curse, and you shall pay so much for the work done." Such "indirection" of contract may be specially mean; for, while it shows purpose to effect a given end, it provides, in selfishness, a loop-hole of escape.

The dumb ass speaking. (Num. 22:28-30.) The denial of a miracle here would logically lead to the denial of a miracle everywhere else, and thus, in the end, revealed religion would be reduced to natural religion — that is, would be shorn of reality. But does it teach (to use the language of the schools) a subjective, or an objective, act? — that is, was the miracle performed directly upon the subject, Balaam? or, was it done upon the object, the animal? It is one thing to work a miracle upon Balaam's ears, so that he shall seem to hear articulate sounds coming from the animal, and another thing to work a miracle on the braying powers of the beast, so that its braying shall become articulate human sounds. If the former is the true view, Peter has taken an odd way to express it, for he says, 'the dumb ass speaking,' he spoke with a man's voice. In reply to all objections, it is sufficient to say to one who believes at all in miracles, that it was no more difficult for God to utter thought through the mouth of the ass in the words of men, than to stop men, as he once did, from talking in a given language and cause them to talk in another. The ass wastes no words, but — which is more than can be said of some preachers — speaks with directness and force.

Forbade the madness of the prophet — repressed it. His madness was not insanity, but perverseness, downright folly concerning religious things. See another allusion to Balaam in Rev. 2:14, with Dr. J. A. Smith's notes in his " Commentary on Revelation."

17. The apostle continues the description of the false teachers. Wells without water. A well of water in Palestine, and other Oriental lands, was formerly deemed one of the best of earthly things. (Prov. 10:11; Isa. 58:11; John 4:6.) These immoral errorists were dry wells. They had no truth, no grace, and therefore no power of refreshment. Such men, however, in our own day, are believed by their admirers to be wells full of water, sweet and medicinal withal.

Clouds — according to the true reading, mists; mists carried (driven) with (by) a tempest. It expresses restlessness, want of stability. (James 1:8.) One error leads to another, and this to yet another. (Eph. 4:i4.) The errorist has no anchorage. The feverisli instability of one who is not grounded on eternal truth is incurable, except by the grace of God. The consequence: to whom the mist (the blackness) of (the) darkness. See 2:4, 'chains (pits?) of darkness'! There is weighty manuscript authority for rejecting the words forever (εἷς αἰῶνα) from the text. Lachmann, Tischendorf, Tregelles, and Westcott and Hort, do not retain it. Nor do the Revisers adopt it.

18. For. The apostle illustrates the emptiness of the wells and the unstableness of the clouds.

When they speak — speaking, a participle with which the verb allure is connected.

Great swelling words of vanity — literally, overswellings of vanity. Inelegant modern phrase would call them great swells. They abounded in high sounding words, but these were as empty of ideas as many of the wells of ancient Palestine were empty of water in the days of our apostle. Their words were even vanity itself. In the utterance of their emptiness, they had as their aim the enticement of others, but this was accomplished through (rather in) the lusts of the flesh — they lived in lust.

Through much wantonness — not put in apposition with 'lusts of the flesh.' Our translators sought to express the plural (ἀσελγείαις) debaucheries by means of much.

Clean escaped — a little escaping, barely escaping. He probably refers to persons who had very recently professed conversion.

In error — of life, the yet unconverted. These converts, when just beginning to escape from the influence of the surrounding depravity, are enticed by these pretended Christians, these impure heretics. 'Clean (really) escaped' (ὄντως ἀποφεύγοντας) has much less right in the text than the words for a little escaping (ὀλίγως ἀποφεύγοντας), on the point of doing so. The latter has been adopted by many well-known scholars.

19. While they promise — promising, connected, like speaking, with 'allure' (ver. 18): they allure, promising liberty. The dry well the pompous but empty words! The liberty promised was liberty to yield to unbridled indulgence if passion. Contrast the words of Christ. (John 8:32, 36.) This wretched working of evil, beginning in the times of the apostles, has often been repeated. In the history of a body, which, for the most part, has been only a politico-priestly organization, are some saddening illustrations: and in our own country tire individuals and communities of whom the description in this verse is too true.

The servants — bond-servants. The original is the word used by the Greeks for slave; and were slave used here, it would scarcely overmatch in strength the other terms of the description.

For of whom. By what is grammatically possible. It is the expression of a general fact, and has often been verified in war. (1 Sam. 17:9.) It is here applied to the heretical teachers. That in their case corruption may be held as the overcoming power is a consideration in favor of by what. They are overcome by their own corruption. Hence it is said they are the 'servants' of corruption.

20. For. The point is contained in the last clause, and,' corresponding with the final clause of ver. 19, is intended to explain it, but it is a step in advance. The bondage is such that the false teachers are in a worse state than at first.

If. As Huther has neatly expressed it, the reality, as often, is expressed hypothetically.

The pollutions. Miasms is the Greek transferred into English; yet it must not be supposed that the writer used the term with figurative reference to that foulness of the air which the word is now used to express. Its original meaning is a coloring, staining; hence, moral defilement.

The world — those who live in wickedness (error, ver. 18).

Through (in) the knowledge of the Lord and Saviour Jesus Christ. See 1:2, 8. In the knowledge of whom else is escape possible? 'Lord and Saviour' are both connected with 'Jesus Christ,' for there is but one article for both words. The Greek for 'our' (our Lord) is found in some manuscripts.

Therein stands first in the original for emphasis: but (omitted in the Common Version, and even in the Revision) by these (pollutions) having been again entangled, are overcome. 'Entangled' is highly descriptive. (2 Tim. 2:4.) A Spider' s web is not more entangling for the luckless fly than the world's pollutions for unstable souls.

The latter end — literally, the last things: the beginning — the first things. That is, the state into which they have come is worse than even their state before supposed conversion. (Matt. 12:45; Luke 11:26; Heb.10:26, 27.) That in relapsing from the Christian profession the soul becomes harder, even more bitter, than it was, is a fact often observed. Great scoffers are born of re-entanglement in evil.

21. For. The startling statement just made is confirmed, though not by formal proof.

It had been better — it were better. It is a positive, unconditional declaration; there is not the least reason to doubt that it were better.

Not to have known — and so by implication to be now ignorant of.

The way of righteousness is the way of righteousness which comes by faith in Christ. Compare 'the way of truth' (ver. 2), and 'the right way.' (Ver. 15.) See on 1:1, especially the Critical Note.

Than (it is), after they have known (it). It implies that they know it yet. The knowledge of the way has not been lost: they have not relapsed into that state of ignorance in which they once were; that is impossible, however fearfully they have relapsed in profession of interest in the way.

The holy commandment — essentially equivalent to the way of righteousness, but representing the way from a different point — that is, as a way which they were commanded to enter. It was holy in nature and end.

Delivered — Compare "faith once delivered to the saints." (Jude 3.)

22. But — not a genuine reading.

It is happened — it has come to pass. Literally, that of (that contained in) the true proverb has happened unto them: A dog turning to his own vomit; and, a sow washed, into a wallowing place of mire. In proverbs brevity and sententiousness were secured by using no verbs. It is almost as if the apostle pointed his finger at them, and exclaimed: "A dog, turning to his own vomit! a washed sow, rushing into and wallowing in the mire!" It is possible that the first was derived from Prov. 26:11. Both must have been current among the people. "Throughout the whole East 'dog' is a term of reproach for impure and profane persons, and in this sense is used b^^ the Jews respecting the Gentiles (Rev. 22:15), and by all Mohammedans respecting Christians. . . .. We still use the name of one of the noblest creatures in the world as a term of contempt." (Smith's " Bib. Diet.," p. 612.) Compare Matt. 7:6; Phil. 3:2.

Query: In applying these proverbs to the false teachers, what is the point which the apostle intended to make? The dog returns to his vomit and the sow returns to the mire. That, clearly, is the chief point; but can no reference to the nature of the animals have been intended? and to that, in their common use of them, could the people among whom the proverbs were current have had no reference? On the supposition that the writer believed such impure and deceitful men to have been begotten into spiritual sonship (1 Pet. 1:3), would he have applied to them such terms as 'dog' and 'sow'? 1 John 2:19 should be noted. The descriptions of ver. 20 (escaped, etc.) and of ver. 21 (known the way, etc.), are indeed just such terms as might have been applied to regenerated persons, but there is nothing unreasonable in the supposition that the application was made on the ground of their appearance. They once appeared to be renewed persons; they had professed to be such. That would be sufficient to justify such phraseology. The question should be answered, not in support of a theological system, be the system either this or that, but in view of what the word of God teaches. It may seem to be possible that regenerated men, falling from grace, may never be restored, and may therefore be forever lost; but a thorough examination of all the passages bearing on the question makes it quite certain that God has made provision for preventing the possibility from ever becoming a fact. Praise to his grace!

CRITICAL NOTE. — CHAPTER II.

12. The Common Version makes natural (φυσικὰ) an adjective belonging like brute (ἄλογα) to beasts (ζῷα), but the four oldest manuscripts have the adjective after the participle made (γεγενημένα), and this reading is adopted by most of the ablest critics. On that ground the above rendering is admissible.