2 Peter 2:1

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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

CHAPTER II.

ANALYSIS OF THE CHAPTER.

THE general subject of this chapter is stated in the first verse, and it embraces these points:

(1.) that it might be expected that there would be false teachers among Christians, as there were false prophets in ancient times;

(2.) that they would introduce destructive errors, leading many astray; and,

(3.) that they would be certainly punished. The design of the chapter is to illustrate and defence these points.

I. That there would be such false teachers the apostle expressly states in 2Pet 2:1; 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, 2Pet 2:1. 2Pet 2:1.

(b.) They would be influenced by covetousness, and their object in their attempting to seduce others from the faith, and to induce them to become followers of themselves, would be to make money, 2Pet 2:3.

(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; 2Pet 2:10, "that walk after the flesh, in the lust of uncleanness;" 2Pet 2:12, "as natural brute beasts;" "shall perish in their own corruption;" 2Pet 2:14, "having eyes full of adultery, and that cannot cease from sin;" 2Pet 2:22, "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; 2Pet 2:10, and despise government; presumptuous are they and self-willed, they are not afraid to speak evil of dignities;" 2Pet 2:18, "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 2Pet 2:20-22. 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; "it has happened to them according to the true proverb," etc. 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, Corinthians, Nicolaitanes, etc.

II. These false teachers would obtain followers, and their teachings would be likely to allure many. This is intimated more than once in the chapter: 2Pet 2:2, "and many shall follow their pernicious ways;" 2Pet 2:3, "and through covetousness shall they with feigned words make merchandise of you;" 2Pet 2:14, "beguiling unstable souls." Comp. 2Pet 2:18.

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, 2Pet 2:4. 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, 2Pet 2:5.

(3.) The case of Sodom and Gomorrah, 2Pet 2:6.

(4.) The character of the persons referred to was such that they could have no hope of escape.

(a.) They were corrupt, sensual, presumptuous, and selfwilled, and were even worse than the rebel angels had been--men that seemed to be made to be taken and destroyed, 2Pet 2:10-12.

(b.) They were spots and blemishes, sensual and adulterers, emulating the example of Balaam, who was rebuked by even a dumb ass for his iniquity, 2Pet 2:13-16.

(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, 2Pet 2:17-19. 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 or 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. Compare Introduction to the Epistle of Jude, & 3, 4.

Verse 1. But there were false prophets also among the people. In the previous chapter, (2Pet 1:19-21,) 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 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 be false teachers among you. The fact that false teachers would arise in the church is often adverted to in the New Testament. Compare Mt 24:5,24, Acts 20:29,30.

Who privily. That is, in a secret manner, or under plausible arts and pretences. 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," (παρεισαγω,) 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 remote 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.

Damnable heresies. αιρεσειςαπωλειας. "Heresies of destruction;" that is, heresies that will be followed by 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 Mt 7:13, Rom 9:22; Php 3:19, 2Pet 3:16-- in all of which places it refers to the future loss of the soul. The same word also is rendered perdition in Jn 17:12, Php 1:28, 1Timm 6:9, Heb 10:39, 2Pet 3:7, Rev 17:8,11--in all which places it has the same reference. On the meaning of the word rendered "heresies," Acts 24:14; 1Cor 11:19. The idea of sect or party is that which is conveyed by this word, rather than doctrinal errors; but it is evident that in this case the formation of the sect or party, as is the fact in most cases, would be 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 that 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 which they would be, and practising the morals which they would practise, 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.

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 cannot 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, anything which is essential 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 δεσποτης--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.--Intro, to New Testament, 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 (δεσποτης) is not the usual term (κυριος) 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 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: 1Timm 6:1,2; Tit 2:9, 1Pet 2:18, where it is rendered masters; Lk 2:29; Acts 4:24, Rev 6:10, where it is rendered Lord, and is applied to God; and in Jude 1:4, and in 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 word 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 απωλειαν--a word which means properly to market, to buy, to purchase, and then to redeem, or acquire for one's self a by price paid, or by a ransom. It is rendered buy or bought in the following places in the New Testament: Mt 13:44,46, 14:15, 21:12, 25:9,10, 27:7, Mk 6:36,37, 11:15, 15:46, 16:1; Lk 9:13, 14:18,19, 17:28, 19:45, 22:36, Jn 4:8, 6:5, 13:29, 1Cor 7:30; Rev 3:18, 13:17, 18:11,--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: 1Cor 6:20, 7:23, "Ye are bought with a price;" and in the following places it is rendered redeemed, Rev 5:9, 14:3,4. 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. Compare 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 him; and whatever obligations may grow out of the fact that we are purchased or ransomed are due particularly to him, 2Cor 5:15. 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; but it is plain that any doctrine which represented him, his person, or his work, as essentially different from what was the truth, would amount to such a denial. If he was Divine, and that fact 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.

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 no evidence that Peter meant to say that this would destroy their health, their property, or their lives. The Greek word (απωλειαν) is the same which is used in the former part of the verse, in the phrase "damnable heresies." See Notes. 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 cannot 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 him--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." 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; (b.) 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.

(c) "There were" De 13:1 (a) "among you" Mt 24:5, Acts 20:29,30, 1Timm 4:1 (*) "privily" "craftily" (+) "heresies" "heresies of destruction" (++) "Lord" "Sovereign Lord"

Albert Barnes, 1834 · public domain

Introduction

False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, 2Pet 2:1-3. Instances of God's judgments in the rebellious angels, 2Pet 2:4. In the antediluvians, 2Pet 2:5. In the cities of Sodom and Gomorrha, 2Pet 2:6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, 2Pet 2:9. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, 2Pet 2:10-14. Have forsaken the right way, copy the conduct of Balaam, speak great swelling words, and pervert those who had escaped from error, 2Pet 2:15-19. The miserable state of those who, having escaped the corruption that is in the world, have turned back like the dog to his vomit, and the washed swine to her wallowing in the mire, 2Pet 2:20-22. Verse 1 But there were false prophets - There were not only holy men of God among the Jews, who prophesied by Divine inspiration, but there were also false prophets, whose prophecies were from their own imagination, and perverted many. As there shall be false teachers among you - At a very early period of the Christian Church many heresies sprung up; but the chief were those of the Ebionites, Cerinthians, Nicolaitans, Menandrians, and Gnostics, of whom many strange things have been spoken by the primitive fathers, and of whose opinions it is difficult to form any satisfactory view. They were, no doubt, bad enough, and their opponents in general have doubtless made them worse. By what name those were called of whom the apostle here speaks, we cannot tell. They were probably some sort of apostate Jews, or those called the Nicolaitans. See the preface. Damnable heresies - Αἱρεσεις απωλειας· Heresies of destruction; such as, if followed, would lead a man to perdition. And these παρεισαξουσιν, they will bring in privately - cunningly, without making much noise, and as covertly as possible. It would be better to translate destructive heresies than damnable. Denying the Lord that bought them - It is not certain whether God the Father be intended here, or our Lord Jesus Christ; for God is said to have purchased the Israelites, Exo 15:16, and to be the Father that had bought them, Deu 32:6, and the words may refer to these or such like passages; or they may point out Jesus Christ, who had bought them with his blood; and the heresies, or dangerous opinions, may mean such as opposed the Divinity of our Lord, or his meritorious and sacrificial death, or such opinions as bring upon those who hold them swift destruction. It seems, however, more natural to understand the Lord that bought them as applying to Christ, than otherwise; and if so, this is another proof, among many, 1. That none can be saved but by Jesus Christ. 2. That through their own wickedness some may perish for whom Christ died.

Adam Clarke, 1831 · public domain

Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Is 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels.

Matthew Henry, 1706 · public domain