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The apostle, having in the foregoing chapter exhorted them to proceed and advance in the Christian race, now comes to remove, as much as in him lay, what he could not but apprehend would hinder their complying with his exhortation. He therefore gives them fair warning of false teachers, by whom they might be in danger of being seduced. To prevent this, I. He describes these seducers as impious in themselves, and very pernicious to others (Pe2 2:1-3). II. He assures them of the punishment that shall be inflicted on them (Pe2 2:3-6). III. He tells us how contrary the method is which God takes with those who fear him (Pe2 2:7-9). IV. He fills up the rest of the chapter with a further description of those seducers of whom he would have them beware.

The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows. I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them. II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful. III. The apostle, having shown (Pe2 2:11) how unlike seducing teachers are to the most excellent creatures, proceeds (Pe2 2:12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from - the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them. IV. The apostle (Pe2 2:15, Pe2 2:16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num 22:23, Num 22:24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him. V. The apostle proceeds (Pe2 2:17) to a further description of seducing teachers, whom he sets forth, 1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty. 2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; whereas the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (Pe2 2:20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning. VI. The apostle, in the last two verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Mat 12:45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.

INTRODUCTION TO 2 PETER 2 This chapter contains a description of false teachers, that were then in Christian churches, as there had been false prophets among the Jews; and they are described by the doctrines, which they privily introduced; in general, damnable heresies; in particular, denying the Lord that bought them; and by their success, having many followers of them in their pernicious ways; and by the sad effects following hereupon; with respect to the way of truth, that was blasphemed; with respect to their hearers, they, through the covetousness of these false teachers, were made merchandise of; and with respect to themselves, swift and sure destruction would be brought upon them, Pe2 2:1, which is illustrated and confirmed by the instances of punishment in the angels, the men of the old world, and the inhabitants of Sodom and Gomorrah, Pe2 2:4 and whereas, in these instances, notice is taken of the deliverance of some righteous persons, as Noah and Lot, when wicked men were destroyed; the apostle draws this conclusion from the whole, that the Lord knows both how to deliver the saints out of afflictions, and to reserve wicked men until the day of judgment, then to be punished, Pe2 2:9, especially such shall be then punished, who are described by their impure course of lift, their contempt of civil government, and their presumption and selfwill, Pe2 1:10 which sins of theirs are aggravated by the different conduct of angels, superior to them; and by their being like brute beasts, as ignorant as they, and even below them; whose punishment will be to perish in their corruption, as the just reward of their unrighteousness, since they are open in sin, take pleasure in it, and sport themselves with it, and are spots and blemishes in Christian societies, Pe2 2:11 and these, who are no other than the false teachers before spoken of, are further described by their adulterous eyes, which cannot cease from sin; by their beguiling unstable souls; by the covetous practices their hearts were exercised with; by their just desert, cursed children; by the course they steer, forsaking the right way, going astray from it, and following the way of Balaam in his covetousness, and other wicked practices, for which he was reproved by his ass; and by various metaphors, which express the emptiness of these persons, and which also point at their destruction, and describe their boasts and brags, and the influence they have, through their lasciviousness and uncleanness, on some persons, who have been outwardly reformed, Pe2 2:14 and this they obtain over them in a very stupid and senseless way, by promising them liberty, when through being overcome by them, and drawn into sin, they were brought into bondage, and become servants of corruption; and so their case is worse than it was before their reformation, and profession of religion; and better it would have been not to have had the knowledge they had, than after it to turn from the paths of truth and holiness, which is illustrated by a true Scripture proverb, which expresses the filthy nature of sin, the character of these men, and their irrecoverable state and condition, Pe2 2:19.

But chiefly them that walk after the flesh,.... Not merely after the dictates of corrupt nature, as all men, and even God's elect do, in a state of unregeneracy; but "after strange flesh", as Jde 1:7 expresses it, after the flesh of men: in the lust of uncleanness; not of fornication and adultery, but of sodomy, and sodomitical practices; sins exceeding great, not only contrary to the law and light of nature, but dishonourable to human nature; and are what prevail where idolatry, infidelity, errors, and heresies do; and which, as they are sins of the deepest dye, deserve the greater damnation, and are chiefly and more especially punished by God with great severity: and despise government: of parents, to whom these proud boasters and blasphemers are generally disobedient; and of masters, pretending it to be contrary to their Christian liberty; and of magistrates on the same account, and as being a restraint upon their lusts; which is to despise the ordinance of God, his representatives, and to introduce anarchy and confusion, and to open a door to all manner of sin; and also the government of Christ, as head of the church, and King of Zion, whom they will not have to reign over them, and therefore reject his laws, and submit not to his ordinances; and likewise the government of the world itself by God; and so the Ethiopic version renders it, "despise their Creator"; denying his omniscience and his providence, giving out that he neither sees, observes, and takes notice of what is done in the world; nor does he himself do either good or evil, or concern himself about what is done by men. Presumptuous are they; bold and daring, not fearing to speak against men of the most exalted character on earth, and against God himself in heaven; see Psa 73:8. Selfwilled; pleased with themselves, and their own conceits, their dogmas and opinions, with their high sense and profound judgment; and being obstinate in their sentiments, and resolutely bent to retain and defend them. They are not afraid to speak evil of dignities; or "glories"; of the apostles, who were set in the first place in the church, and were the glory of Christ, Co1 12:28; or of angels, styled thrones, dominions, principalities, and powers; or rather of civil magistrates, set in high places, and to whom glory and honour are due; which to do is contrary to the law of God, and of dangerous consequence, Exo 22:28.

Man did not fall away from the supreme Being as to be absolutely nothing, but insofar as he turned himself toward himself he became less than he was when he was adhering to him who is the supreme Being. To be no longer in God but in oneself is not to be nothing, but rather to be heading in that direction. For this reason, Holy Scripture gives another name to the proud, calling them “rash” and “self-willed.”

The Lord knows how to rescue the godly from temptation, but to keep the unjust for the day of judgment, especially those who walk according to the flesh in the lust of pollution and despise authority: bold, brave, who do not fear to speak evil of dignitaries: whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord. "especially those who walk according to the flesh." Therefore, it cleverly comes from the aforementioned examples to the present argument. Peter speaks, however, of the curses of the Nicolaitans or Gnostics, or Naassenes or Cerdonians, for their wickedness has taken on various names: and as with their wicked deeds, so too is it found to be confused with names. For these, as we have said, having taken on depth and silence, narrate marvelously the first works of the world's existence and certain mothers and ages, just as Marcion who took corrupt seeds from these: then, through this, repulsed from the dominance of institution and oversight or governance of the world, they boldly arrived at all fleshly immorality. But if anyone wishes to learn about these things, taking in hand the book composed by the blessed man Irenaeus of Gaul (Book 1, cap. 1,8-9), which he titled Against Heresies, he will find the impurities of these, especially because of Marcus, the most obscene man, and those who were seduced by him, as well as the corrupted miserable women, "Audacious, reckless." It must be understood who they are. Therefore, rejecting the Overseer or Governor and Creator of the world, it is no wonder that such audacious and reckless individuals are pursuing their own pleasures. But he also speaks of revilers. For those who do not fear authority out of contempt, what is surprising if they also stand boldly against all splendor? However, the blessed Apostle Jude speaks more openly about these things, where he also makes mention of the body of Moses. (Jude 9) Now, Peter only hinted at this matter in passing, touching upon it and calming the discussion. Therefore, taking this occasion to speak about those things that are proposed, we say that "do not fear to speak evil of dignitaries," that is: they scornfully attack all exceptional dignitaries with curses. And wishing to restrain their boldness regarding such matters, he says: "whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord," saying the same as blessed Jude, as we have said: since he too, restraining the crabbiness and nonsense of certain tongues, made a warning from the same example, and he says more broadly: "Michael the archangel," etc., "did not dare to bring a railing accusation." (Jude 9) Therefore, this is what Peter also wishes to say now, that these evil spirits spare nothing in hurling curses at the dignitaries. However, those indeed who are greater in power and might, namely these unclean ones, do not bring or utter a railing accusation against them, that is, the dignitaries, before the Lord. And of this, Michael the archangel is a witness. For indeed, the Devil also shares in some glory, in that he is the beginning of the creation of the Lord, he did not bring forth a slanderous accusation against him. There is also a more effective argument in this way: For if the Devil, who is more worthy to receive accusations, nevertheless participates in splendor, this was not achieved by Michael before the Lord; it would be utterly unwise for those who rashly attack all splendor or those adorned with splendor with insults, since they are far inferior in honor to the angels; however, he speaks of dignitaries, whether divine virtues or even ecclesiastical principalities, which these most obscene ones do not cease to attack even with curses.

This refers to the Simonians, who combined wicked behavior with false doctrine.

Giving an example of those who are going to act impiously. For even the fire which once punished the Sodomites plainly shows that the impious are to suffer without end. And that their land remains scorched with smoke, that its most beautiful fruits have ashes within and stench, clearly signifies to all ages that carnal delight, although it may seem pleasing to the minds of fools for the present, reserves nothing for itself in the unseen but burning, so that the smoke of its torments ascends forever and ever.

But especially those who walk after the flesh in the lust of uncleanness. He speaks of fornicators, who will suffer greater torments in judgment for the guilt of their corruption than general iniquities.

And despise government, daring, self-willed. He speaks of the proud and arrogant, who will also endure severer punishments than the general ones.

They do not fear to introduce sects, blaspheming. He calls heretics those who, blaspheming the faith or life of the orthodox, introduce sects in their own name, that is, heresies, who themselves, with the former, will hear, for a stronger punishment awaits the stronger.

Now from the above-cited examples the apostle skillfully transitioned to the main subject. He speaks of the accursed Nicolaitans, Naassenes, and Cerdonians; for their wickedness has many names and is considered together, as similar in foul deeds and designations. They represented the first principles of the world's existence as the Abyss and Silence, and some of these principles they strangely called mothers and ages (αἰώνας); from these same sources Marcion also took his evil seeds. Then, having rejected the Lord's participation in the creation of the world and in providence, they fearlessly gave themselves over to every fleshly impurity. Whoever wishes to learn about this more fully, let him take in hand the book of Irenaeus of the Celts, composed about them and inscribed "Against the Falsely-Named Knowledge"; in it are described their sins, especially those of the most debauched Marcus and the women corrupted by him, and the remaining abominations committed by the rest, which, because of their harmfulness, no one could set forth in writing or even recall. It is not surprising that those who despise and do not fear dominion will fearlessly conduct themselves before every glory as well. The holy apostle Jude Thaddaeus will speak more clearly about this when he mentions the body of Moses as well. But Peter only hinted at this, touched upon it, and ended his discourse. Yet having received the occasion from him, we speak also about what lies before us.

False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, Pe2 2:1-3. Instances of God's judgments in the rebellious angels, Pe2 2:4. In the antediluvians, Pe2 2:5. In the cities of Sodom and Gomorrha, Pe2 2:6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, Pe2 2:9. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, Pe2 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, Pe2 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, Pe2 2:20-22.

But chiefly them that walk - That is, God will in the most signal manner punish them that walk after the flesh - addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another. Despise government - They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities - they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list. Presumptuous are they - Τολμηται· They are bold and daring, headstrong, regardless of fear. Self-willed - Αυθαδεις· Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish. Are not afraid to speak evil of dignities - They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.

FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. (2Pe. 2:1-22) But--in contrast to the prophets "moved by the Holy Ghost" (Pe2 1:21). also--as well as the true prophets (Pe2 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 Pe1 1:1). Such a "false prophet" was Balaam (Pe2 2:15). there shall be--Already symptoms of the evil were appearing (Pe2 2:9-22; Jde 1:4-13). false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (Pe2 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 (Jde 1:4). damnable--literally, "of destruction"; entailing destruction (Phi 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 (Luk 22:61-62). denying--Him whom, above all others, they ought to confess. Lord--"Master and Owner" (Greek), compare Jde 1:4, 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 Jo1 4:3). bring upon themselves--compare "God bringing in the flood upon the world," Pe2 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 Jde 1:11, which is akin to this passage.

chiefly--They especially will be punished (Jde 1:8). after--following after. lust of uncleanness--defilement: "hankering after polluting and unlawful use of the flesh" [ALFORD]. government--Greek, "lordship," "dominion" (Jde 1:8). Presumptuous--Greek, "Darers." Self-will begets presumption. Presumptuously daring. are not afraid--though they are so insignificant in might; Greek, "tremble not" (Jde 1:8, end). speak evil of--Greek, "blaspheme." dignities--Greek, "glories."