Worthy.Bible » STRONG » 2 Peter » Chapter 2 » Verse 9-17

2 Peter 2:9-17 King James Version with Strong's Concordance (STRONG)

9 The Lord G2962 knoweth G1492 how to deliver G4506 the godly G2152 out of G1537 temptations, G3986 and G1161 to reserve G5083 the unjust G94 unto G1519 the day G2250 of judgment G2920 to be punished: G2849

10 But G1161 chiefly G3122 them that walk G4198 after G3694 the flesh G4561 in G1722 the lust G1939 of uncleanness, G3394 and G2532 despise G2706 government. G2963 Presumptuous G5113 are they, selfwilled, G829 they are not G3756 afraid G5141 to speak evil G987 of dignities. G1391

11 Whereas G3699 angels, G32 which are G5607 greater in G3187 power G2479 and G2532 might, G1411 bring G5342 not G3756 railing G989 accusation G2920 against G2596 them G846 before G3844 the Lord. G2962

12 But G1161 these, G3778 as G5613 natural G5446 brute G249 beasts, G2226 made G1080 to G1519 be taken G259 and G2532 destroyed, G5356 speak evil G987 of G1722 the things that G3739 they understand not; G50 and shall utterly perish G2704 in G1722 their own G846 corruption; G5356

13 And shall receive G2865 the reward G3408 of unrighteousness, G93 as they that count G2233 it pleasure G2237 to riot G5172 in G1722 the day time. G2250 Spots G4696 they are and G2532 blemishes, G3470 sporting themselves G1792 with G1722 their own G846 deceivings G539 while they feast G4910 with you; G5213

14 Having G2192 eyes G3788 full G3324 of adultery, G3428 and G2532 that cannot cease from G180 sin; G266 beguiling G1185 unstable G793 souls: G5590 an heart G2588 they have G2192 exercised G1128 with covetous practices; G4124 cursed G2671 children: G5043

15 Which have forsaken G2641 the right G2117 way, G3598 and are gone astray, G4105 following G1811 the way G3598 of Balaam G903 the son of Bosor, G1007 who G3739 loved G25 the wages G3408 of unrighteousness; G93

16 But G1161 was G2192 rebuked G1649 for his G2398 iniquity: G3892 the dumb G880 ass G5268 speaking G5350 with G1722 man's G444 voice G5456 forbad G2967 the madness G3913 of the prophet. G4396

17 These G3778 are G1526 wells G4077 without water, G504 clouds G3507 that are carried G1643 with G5259 a tempest; G2978 to whom G3739 the mist G2217 of darkness G4655 is reserved G5083 for G1519 ever. G165

Commentary on 2 Peter 2 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 2

2Pe 2:1-22. False Teachers to Arise: Them Bad Practices and Sure Destruction, from Which the Godly Shall Be Delivered, as Lot Was.

1. But—in contrast to the prophets "moved by the Holy Ghost" (2Pe 1:21).

also—as well as the true prophets (2Pe 1:19-21). Paul had already testified the entrance of false prophets into the same churches.

among the people—Israel: he is writing to believing Israelites primarily (see on 1Pe 1:1). Such a "false prophet" was Balaam (2Pe 2:15).

there shall be—Already symptoms of the evil were appearing (2Pe 2:9-22; Jude 4-13).

false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pe 3:2).

who—such as (literally, "the which") shall.

privily—not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4).

damnable—literally, "of destruction"; entailing destruction (Php 3:19) on all who follow them.

heresies—self-chosen doctrines, not emanating from God (compare "will-worship," Col 2:23).

even—going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Lu 22:61, 62).

denying—Him whom, above all others, they ought to confess.

Lord—"Master and Owner" (Greek), compare Jude 4, Greek. Whom the true doctrine teaches to be their Owner by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."

bought them—Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1Jo 4:3).

bring upon themselves—compare "God bringing in the flood upon the world," 2Pe 2:5. Man brings upon himself the vengeance which God brings upon him.

swift—swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Jude 11, which is akin to this passage.

2. follow—out: so the Greek.

pernicious ways—The oldest manuscripts and Vulgate read, "licentiousness" (Jude 4). False doctrine and immoral practice generally go together (2Pe 2:18, 19).

by reason of whom—"on account of whom," namely, the followers of the false teachers.

the way of truth shall be evil spoken of—"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1Pe 2:12.

3. through, &c.—Greek, "IN covetousness" as their element (2Pe 2:14, end). Contrast 2Co 11:20; 12:17.

of a long time—in God's eternal purpose. "Before of old ordained to condemnation" (Jude 4).

lingereth not—though sinners think it lingers; "is not idle."

damnation—Greek, "destruction" (see on 2Pe 2:1). Personified.

slumbereth not—though sinners slumber.

4. if—The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2Pe 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2Pe 2:3).

angels—the highest of intelligent creatures (compare with this verse, Jude 6), yet not spared when they sinned.

hell—Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1Pe 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Lu 8:31; "the bottomless pit," Re 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.

delivered—as the judge delivers the condemned prisoner to the officers (Re 20:2).

into chains—(Jude 6). The oldest manuscripts read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.

5. eighth—that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."

preacher—not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.

6. with, &c.—"TO overthrow" [Alford].

ensample—"of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 7, "set forth for an example."

7. just—righteous.

filthy conversation—literally, "behavior in licentiousness" (Ge 19:5).

the wicked—Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.

8. vexed—Greek, "tormented."

9. knoweth how—He is at no loss for means, even when men see no escape.

out of—not actually from.

temptations—trials.

to be punished—Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.

10. chiefly—They especially will be punished (Jude 8).

after—following after.

lust of uncleanness—defilement: "hankering after polluting and unlawful use of the flesh" [Alford].

government—Greek, "lordship," "dominion" (Jude 8).

Presumptuous—Greek, "Darers." Self-will begets presumption. Presumptuously daring.

are not afraid—though they are so insignificant in might; Greek, "tremble not" (Jude 8, end).

speak evil of—Greek, "blaspheme."

dignities—Greek, "glories."

11. which are—though they are.

greater—than these blasphemers. Jude instances Michael (Jude 9).

railing accusation—Greek, "blaspheming judgment" (Jude 9).

against them—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.

before the Lord—In the presence of the Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4, 5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7, 8, Shimei; Nu 16:2, 3, Korah, &c., referred to also in Jude 11; Nu 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

12. (Jude 19).

But—In contrast to the "angels," 2Pe 2:11.

brute—Greek, "irrational." In contrast to angels that "excel in strength."

beasts—Greek, "animals" (compare Ps 49:20).

natural—transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Ga 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally … corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

speak evil of—Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."

13. receive—"shall carry off as their due."

reward of—that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."

in the daytime—Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.

Spots—in themselves.

blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.

sporting themselves—Greek, "luxuriating."

with—Greek, "in."

deceivings—or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.

14. full of adultery—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire."

that cannot cease—"that cannot be made to cease from sin."

beguiling—"laying baits for."

unstable—not firmly established in faith and piety.

heart—not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."

covetous practices—The oldest manuscripts read singular, "covetousness."

cursed children—rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

15. have—Some of the seducers are spoken of as already come, others as yet to come.

following—out: so the Greek.

the way—(Nu 22:23, 32; Isa 56:11).

son of Bosor—the same as Beor (Nu 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

loved the wages of unrighteousness—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

16. was rebuked—Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").

his—Greek, "his own": his own beast convicted him of his own iniquity.

ass—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.

dumb—Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.

forbade—literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast—a dumb beast forbidding an inspired prophet!

17. (Jude 12, 13.)

wells—"clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18).

clouds—The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds … without water" (promising what they do not perform); but not here, "mists driven along by a tempest."

mist—blackness; "the chilling horror accompanying darkness" [Bengel].

18. allure—Greek, "lay baits for."

through—Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.

much wantonness—Greek, "by licentiousness"; the bait which they lay.

clean escaped—Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).

19. promise … liberty—(Christian)—These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Ro 6:16-22; 8:15, 21; Ga 5:1, 13; compare Joh 8:34).

corruption—(See on 2Pe 2:12); "destroyed … perish … corruption."

of whom—"by whatever … by the same," &c.

20. after they—the seducers "themselves" have escaped (2Pe 2:19; see on Heb 6:4-6).

pollutions—which bring "corruption" (2Pe 2:19).

through—Greek, "in."

knowledge—Greek, "full and accurate knowledge."

the Lord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from whom they fall.

latter end is worse … than the beginning—Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).

21. the way of righteousness—"the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."

turn—back again; so the Greek.

from the holy commandment—the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann].

delivered—once for all; admitting no turning back.

22. But—You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 2:17; 4:8, 18); another proof that both Epistles come from the same writer.