2 Peter 2:10

2Pe_2:10

Them that walk after the flesh,… and despise government.

Walking after the flesh

Now from the thesis he accommodates the general doctrine to his own purpose. If God will take vengeance on all the wicked, let not these pernicious seducers think to escape.

1. They follow the flesh, not reason, much less the Spirit.

2. They walk after the flesh: the flesh is not like some stranger, whom they meet rarely; or some friend, whom they see but now and then; or a domestic companion, with whom they eat, drink, play, sleep. But it is their commander, whose colours they march under. It is the weight that sets all their wheels a-going; the horses that draw their chariot, the very life of their corruption, and corruption of their life, without which they do nothing.

3. In the lust of uncleanness--a sordid, irrational, stinking turpitude. After this the reprobate walks; his whole self, all the parts of him: his eyes walk after to look upon it; his ears walk after to hearken to it; his mouth walks after to talk of it; his feet walk after to pursue it; his hands stay not behind to act it; his heart is foremost of all to desire it.

4. Finally, whatsoever may cross their lusts, they set themselves to contemn. Despise government. Not that Almighty Word which rules heaven and earth, but all the beams of Gods omnipotent royalty, in His deputed magistracy. As if they resolved to disgrace that wherein God had imprinted the most immediate characters of His own supreme majesty. (Thos. Adams.)

Presumptuous.

Presumption

Presumption is a deliberate and wilful sinning against conscience, example, or warning.

1. There be some that presume of safety in sin, not doubting to fare well, while they fear not to do ill: as if this world were to last for ever, and the corn and tares were never to be parted.

2. There be some that attempt things without warrant, or expect things without promise; this is the common presumption of the world. And they that know they cannot live without feeding, or change placer without moving, yet will hope to be saved without practical obedience.

3. There be some that take their salvation without all question, and are so sure of heaven that they never doubt the contrary; and this is presumption. Every good grace hath its counterfeit: if in the faithful there be a modest assurance of their blessedness in Christ, the carnal will be blown up with an impudent arrogance, as if their footing was as sure in heaven as any mans. That we may not be thus cozened, observe some differences between presumption and assurance.

(1) Presumption is natural, assurance supernatural: we were born with that, we are new-born to this: that was the legacy of Adam, this of Christ.

(2) Presumption submits not itself to ordinary means, assurance refuses no means of being made better.

(3) Presumption is without all doubting, assurance feels many perplexities: he that doubts not of his estate, his estate is much to be doubted of.

(4) Presumption is joined with looseness of life, persuasion with a tender conscience: that dares sin because it is sure, this dares not for fear of losing assurance. (Thos. Adams.)

Presumption

is a firework, made up of pride and foolhardiness. It is indeed like a heavy house built upon slender crutches; like dust, which men throw against the wind, it flies back in their face, and makes them blind. Wise men presume nothing, but hope the best; presumption is hope out of her wits. (Thos. Adams.)

Presumption

I heard the Hon. Thomas Marshall, of Kentucky, make a ten minutes speech in Broadway Tabernacle, in which he said, Were this great globe one chrysolite, and I offered the possession if I would drink one glass of brandy, I would refuse it with scorn; and ] want no religion, I want the temperance pledge. With that wonderful voice of his he thundered out, We want no religion in this movement; let it be purely secular, and keep religion where it belongs. Poor Tom Marshall, with all his self-confidence, fell, and died at Poughkeepsie in clothes given him by Christian charity. (J. B. Gough.)

Self-willed.--Self-willed sinners

The natural and unsanctified will of man is hard to tame. No prince can tame the will: he may load the body with irons, vex the sense with pains, yea, surcharge the affections with sorrows; yet still a mans will is his own: in his will he is a king, even while his body is below a slave. The will can make a mans life happy or wretched, when fortune cannot do it. The self-willed man needs no greater enemy than he is to himself.

1. The malicious and spiteful (Num_16:3).

2. They that despair of proffered grace, and with both hands put back the proffered goodness of God.

3. Contemners of the Word (Hos_8:12).

4. Blasphemers. (T. Adams.)

Self-will

The self-willed is a slave to the worst part of himself; that which is beast in him governs that which is man: appetite is his lord, reason his servant, religion his drudge, tits five senses are all the articles of his faith; and he had rather be a famous man upon earth than saint in heaven, lie likes nothing for any goodness, but because he will like it; and he will like it because others do not. If an unseasonable shower cross his recreation, he is ready to fall out with heaven, and to quarrel with God Himself, as if he were wronged because God did not take his time when to rain and when to shine. He is a querulous cur that barks at every horse; and in the silent night the very moonshine opens his clamorous throat. All his proceedings are so many precipices, and his attempts peremptory. He hath not the patience to consult with reason, but determines all merely by affection and fancy. There is no part about him but often smarts for his will. His sides be sore with stripes, and thank his will for it. His bowels are empty, and complain that his will robs them of sustenance. Yea, not seldom, his will breaks the covenant, and his neck pays the forfeit. He is the lawyers best client, his own sycophant, and the devils wax, to take what impression he will give him. (T. Adams.)

Not afraid to speak evil of dignities.--

Speaking evil of dignities

In the discharging of this artillery of hell against the glories and powers which God has ordained, we may consider four particulars: the bullet, the musket, the powder, and the mark. The musket is the malice of the heart; the powder the spitefulness of the tongue; the bullet is blasphemy, disgracing of magistrates; the mark, or butt, is dignities,

1. This piece is charged with three deadly bullets, libelling, murmuring, mutinying.

(1) Libellers think it a point of wit to traduce magistracy. Scandals of great men have seldom any fathers; they kill, and make no report.

(2) Murmurers, though they disperse not written scandals of the magistracy, yet mutter out repining exceptions against their actions.

(3) Mutineers so speak evil of dignities that they raise up evil against dignities. He that poisons the people with a mal-opinion of their prince, is the most dangerous traitor.

2. The engine that carries this mischievous burden is the tongue. It flies lightly, but injures heavily. It is but a little member, but the nimblest about a man, able to do both body and soul a mischief.

3. The powder that chargeth the tongue, and carries this shot of blasphemy, must needs he malice, the saltpetre of a rancorous hatred.

4. The butts at which this pestilent artillery lets fly the apostle calls dignities, glories. God hath not only set them as vicegerents in His own room, but also enabled them with gifts for so great a design-ment. Good kings are no ordinary blessings: a worthy general is worth half an army; such as Moses and Joshua were, whose faith fought more for the camp than the camp fought for them. Inferences:

(1) Glories they are, why then should they not be glorious? Let their pomp, apparel, diet, dwelling, all be magnificent; let nothing be wanting to their state upon whom depends the state of all.

(2) Dignities they are, therefore should be worthy--

(a) Of admittance.

(b) In performance. No dastards, not proud and disdainful, nor covetous. (T. Adams.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Pe 2:10-11. But chiefly them that walk after the flesh — Their corrupt nature; particularly in the lusts of uncleanness — Which are especially detestable in the eye of God; and the crimes they commit so much resemble those of Sodom, that it is the less to be wondered at if they share in its punishment; and with them may be joined those who despise government — The authority of their governors. Presumptuous — Τολμηται, audacious, ready to venture upon any thing that may serve their purposes; self-willed — Uncontrollable in their own designs and ways; they are not afraid to speak evil of dignities — Of persons in the highest dignity. Whereas angels — When they appear before the Lord, (Job 1:6; Job 2:1,) to give an account of what they have seen and done in the earth; even those who are greater in power and might — Than the rest of those glorious beings; bring not railing accusation against them — With whom they contend, namely, the devil, (as Jdg 1:9,) or, when they speak of rulers, they speak honourably of them, Dan 4:31; and, always avoiding all violence of language, they, with all calmness and decency, declare matters as they are, revering the presence of God, how much soever they may abhor the characters of wicked men.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Chapter 24

"BY THEIR FRUITS YE SHALL KNOW THEM"

2Pe_2:10-16

THE Apostle now pictures in the darkest colors the evil-doing and evil character of those who are bringing into the Churches their "sects of perdition," those wolves in sheeps clothing who are mixing themselves, and are likely to make havoc, among the flock of Christ. He hopes that thus the brethren, being forewarned, will also be forearmed. And not only does he describe these bold offenders: he also reiterates in many forms the certainty of their evil fate. They aim at destroying others, and shall themselves meet destruction; their wrong-doing shall bring a recompense in kind upon their own heads. They are a curse among the people, but the curse will also fall on themselves; they are agents of ruin, and shall perish in the overthrow which they are devising.

"But chiefly them that walk after the flesh in the lust of defilement, and despise dominion." These chiefly-that is, above other sinners-does God keep under punishment. It cannot be otherwise, for on them His chastisements have little effect. They have entered on a road from which return is rare, neither do they take hold on the paths of life; their whole bent is for that which defileth, not only defiling them, but spreading defilement on every side. They are renegades, too, from the service of Christ; and having cast off their allegiance to Him, they make their lust their law. The verse describes the same character in two aspects: those who walk after the flesh follow no prompting but appetite, have no lord but self.

"Daring, self-willed, they tremble not to rail at dignities." The Apostle passes on to describe another and more terrible manifestation of the lawlessness of these false teachers. They have so sunk themselves in the grossness of material self-indulgence that they revile and set at naught the spiritual world, and the powers that exist therein. In the term "dignities" the Apostles thoughts are of the angels, against whom these sinners scruple not to utter their blasphemies. The good angels, the messengers from heaven to earth, the ministering spirits sent forth to minister to those who shall be heirs of salvation, they are bold to deny; while concerning the evil angels, to whose temptations they have surrendered themselves, they scoff, representing their lives as free and selfchosen, and at their own disposal. The two terms "daring," "self-willed," seem to point respectively to these two forms of blasphemy. They tremble not, they dare to deny the existence of the good, and they shrink not to mock at the influence of the powers of evil. Thus in mind and thought they are as debased as in their bodies, and by their lessons they corrupt as much as by their acts.

"Whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord." The explanation of this passage is not without difficulty, because of the indefiniteness of the words "against them." To whom is reference here made? It can hardly be questioned that by δοξαι, "dignities," literally "glories," in the previous verse the Apostle meant angels, the dignities of the spirit-world, in contradistinction to kurioyhV, "dominion," in which he before referred to those earthly authorities whom these false teachers set at naught. The verbs used in the two clauses support this view. The dominion they venture to despise, at the dignities they rail, whereas they ought to be afraid of them. Now even to the fallen angels there attaches a dignity by reason of their first estate. In the New Testament the chief of them is called by Christ Himself "the prince of this world," {Joh_14:30} and by St. Paul "the prince of the power of the air"; {Eph_2:2} and he has a sovereignty over those who shared his rebellion and his fall. Having described the railing of the false teachers in the previous verse as directed alike against the evil angels and the good, it seems preferable here to take "against them" as applying to the evil angels. Even against them, though they must be conscious of their sin and rebellion against God, the good angels, who still abide in the presence of the Lord, bring no railing judgment, utter no reproach or upbraiding.

There may have been in St. Peters thought that solemn scene depicted in Zechariah 3, where, in the presence of the angel of the Lord, that highest angel who is Jehovahs special representative, Joshua the high-priest appears, and at his right hand Satan standing to be his adversary, and to charge him, and the nation through him, with their remissness in the work of the restoration of Gods temple. There the angel of the Lord, full of mercy, as Satan was full of hate, checked the adversarys accusation, saying, "The Lord rebuke thee, Satan." The same application of the words "against them" is suggested by the apocryphal illustration in St. Jude (Jud_1:9), where in the contention about the body of Moses no greater rebuke is administered to the devil by the archangel Michael.

This exposition does not remove all difficulty. For as the angels in the verse appear to be spoken of as superior in might and power to these corrupt teachers, it seems natural at first sight to refer to them the indefinite expression, and to explain that the angels, though they be so exalted, bring no railing judgment before God against these teachers and their evil doings. But from what Scripture tells us of the angels, it is not easy to understand how or why they should bring such a judgment. Nowhere is such an office assigned to, or exercised by, these spiritual beings, nor are we anywhere told that the observance of the deeds of the wicked is in their province. They rejoice over one sinner that repenteth; they stand in Gods presence as the representatives of spotless innocence; they are sent forth by God as His messengers of judgment and of love; but we never find them as accusers of the wicked. That office Satan has taken for his own.

But the words which the Apostle uses seem hardly to make it necessary that the comparison should be between angels and these teachers of destruction. In the passage of Zechariah which we judge to have been in St. Peters mind when he wrote, the angel is that mightiest spirit among the angelic host who is identified in the language of the prophet with Jehovah Himself; and the angel in St. Judes illustration is the archangel Michael. Conceiving that by "angels" St. Peter intends these chief members of the celestial powers, the sentence may be taken to mean that the most glorious beings among the angelic throng, those who are greater in might and power than the "dignities" of whom he has spoken, bring no railing judgment even against the fallen angels, whereas these men presume to blaspheme beings of an order far above themselves. Such a conception of subordination in the spirit-world as is here suggested is not foreign to New Testament thought. St. Paul speaks of the angels in heaven as representing "principality, power, might, and dominion"; {Eph_1:21} and in the same Epistle the evil angels are mentioned in like terms: "The principalities, the powers, the world-rulers of this darkness". {Eph_6:12} Similar language is found also in Col_1:16. Taking this view of St. Peters meaning, the daring and presumption of these false teachers are set in a stronger contrast. Whereas the highest angels, those who stand first among the heavenly host and dwell in the immediate presence of the Lord, though they might accuse Satan and his angels of rebellion, yet refrain; these bold transgressors among the race of men cast forth their blasphemy against the whole spiritual world.

"But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed." The glory of man in creation is his reason. It is bestowed that he may freely, and not by constraint, consent unto the will of God, and also may by it discipline the body and hinder it from becoming his master. For the soul tabernacling in the flesh there is ever this peril, and by it these false teachers in the Asian Churches had been ensnared. Thus they were degraded, and were frustrating the end for which the light of reason was given. They were become like the horse and mule, which have no understanding. When the serpent tempted Eve, he set before her his own elevation through the fruit which to her was forbidden.

"I of brute human, ye of human gods," was his tempting speech. These men had given themselves up for a less noble bribe. The bait of sensual indulgence was offered, and their acceptance of it had brought them down to the level of creatures without reason. Their conduct and their lessons merited such a comparison, and showed how their nobler part had been warped by excess. To blaspheme against the powers of the spirit-world is conduct which can only be paralleled by that of the senseless animals, which, with utter ignorance of consequences, will rush upon objects whose strength they know not, and perish in their blind onslaught. But the beasts were born to be taken and destroyed; no higher fate was in their power.

Men were meant for a nobler end, and it is only when the rein is given to appetite that they become from human brutish in their knowledge, more brutish than to know. Thus in their ignorance they rail at all loftier thought, and of their railing make a show of knowledge. Here they are more noxious than the unreasoning brutes. Their blinding lessons gain a hearing; and those who listen are drawn on by the same lust, and willingly follow after ignorance. But the work of all carries condemnation with it. Man, whose gaze was meant ever to be upward, is bowed down to earth like the beasts of the field, which are meant only for capture and destruction. On such perversion God will surely visit. They shall reap the fruit of their bold selfwill, and in the time of their visitation they shall perish.

"Suffering wrong as the hire of wrongdoing." The Authorized Version translates a somewhat different text (κομιουμενοι), "and shall receive the reward of wrong-doing." This is the easier sentence, and connects itself well with what precedes; but it has not the strongest support. By the text which the Revised Version has adopted (αδικουμενοι), the Apostle does not mean that these sinners meet a punishment which they have not deserved, and in that sense suffer wrong; but that they are themselves brought under the penalties of the wrong into which they are leading others. As the Psalmist says, their wickedness comes down on their own plate, and in the net which they hid privily is their own foot taken. They differ from Ba-laam, whose example St. Peter is soon about to instance. These men secure the reward they seek, larger resources to squander on their lust; yet this, their success, as they would call it, proves their overthrow.

"Men that count it pleasure to revel in the daytime." They that are drunken are drunken in the night, and the same holds ordinarily of other excesses. They come not to the light because their deeds are evil. But these men have cast aside all such timorousness. They find a zest in outrage and in going beyond others, so as to add the daytime to the night for their indulgences. The sense of "luxury that lasts but for a day," that is ephemeral, and perishes in the using, is hardly to be extracted from the Greek; but with St. James {Jam_5:5} in mind, where the verb is connected with the noun of this verse, "Ye have lived delicately on the earth and taken your pleasure," it may perhaps be allowable, as some have done, to interpret ejn ημερα as signifying "the time of this present life." The men live as though life were bestowed for no other object than their revelry. "Spots and blemishes." St. Peter must have had in his thought the epithets which he applied to Christ: "a lamb without blemish and without spot." {1Pe_1:19} Utterly alien to the spirit and life of Jesus is these mens wantonness. They belong rather to him who is described as a roaring lion, walking about to find whom he may devour.

"Reveling in their lovefeasts while they feast with you." Here also the Revised Version accepts a text different from that rendered by the Authorized, which for the first clause has "sporting themselves with their own deceivings" (απαταις). This refers to "the feigned words" with which they have been pictured as making a gain of the unstable souls whom they lead astray. They find a sport in their delusion, a pleasure, which is devilish, in the evil they are working. The other reading, αγαπαις, which is also found in Jud_1:12, refers to those gatherings of the faithful in the earliest period of the Churchs history where the brethren by partaking in common of a simple meal gave a symbol of Christian equality and love. It may be that this in its origin was the assembling of the congregation for "the breaking of bread," but we soon find the social meal had become a distinct observance. And we know from St. Pauls letter to the Church of Corinth that disorder was introduced into these meetings, and that luxury and disparity ofttimes took the place of simplicity and equality. "In your eating," says the Apostle, "each one taketh before other his own supper, and one is hungry, and another is drunken…When ye come together tarry one for another". {1Co_11:21; 1Co_11:33} In these Asian congregations the evil had gone to a greater length. Instead of a sober assembly, where friendly converse might form a fitting accompaniment to the more solemn breaking of bread in remembrance of their Lord, these lovefeasts were converted into a revel by the luxurious additions which the false teachers took care to have supplied. The Apostle calls them their lovefeasts, because it was from their conduct that the gathering took its character. The members of the Church were indeed invited, but these men made themselves leaders of the meal, and turned what was meant to be a simple repast into a scene of riot and indulgence. But such excess only opens the floodgates for more.

"Having eyes full of adultery, and that cannot cease from sin." These preachers of freedom from the restraints of the Law must make their evil liberty known, and so they shamelessly parade it even in the meetings of the brethren. They cast about them their licentious glances, and their lustful gaze is unchecked. Nay, they have so given it rein that now it is beyond their control. Their eyes cannot cease from sin. The original speaks of "eyes full of an adulteress." By this unusual expression the Apostle seems to point to the danger that such conduct would meet with a response, that the sisters in the Church would be beguiled and led to join hands with these teachers of license. With this we may compare the language addressed to the Church of Thyatira concerning "the woman Jezebel, which calleth herself a prophetess, and teacheth and seduceth My servants to commit fornication". {Rev_2:20}

"Enticing unsteadfast souls; having a heart exercised in covetousness; children of cursing." A very pestilence must such men have been to the Churches. For there are always many to be found who are not established in the truth, though it be present with them, men whom the bait of a promised freedom, with its assumption of superiority, will always catch. There is in it a witchery worse even than that which, in another direction, had once before led the Galatians astray. Satan himself offers the temptation, and finds allies within mens hearts to help his cause. It is only by those steadfast in the faith that he can be withstood. {1Pe_5:9} They look beyond today, and to a brighter, purer joy than any which he can offer. So they are safe. But, alas! in the Churches such men are often but the remnant, and the trade of the beguiler makes its gain in every age. And it was for material gain these men were laying themselves out; and, that they might be perfect in their craft, they had put themselves, as it were, to school, gone through a training. As was said of Israel in old time, {Jer_22:17} their eyes and their heart are but for their covetousness, greed of defilement, and greed of gain. Children of cursing are they in a double sense: they are a curse to those whom they lead astray; and in spite of the popularity which for a time they will seem to enjoy, there is no blessing upon them. Their doom is foretold from of old. The lamp of Gods prophecy makes it clear that such men are the children of Cain.

"Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrongdoing." It is an aggravation of wrong-doing when those who know the good willingly choose the evil. Of such men there is little hope. To wander is their choice; and as wrong paths are many, and the right but one, they become wanderers to the end. That the closing of their eyes was in these teachers a self-chosen course we see from the example which St. Peter has chosen to illustrate their character. Balaam, however he gained his knowledge and however unworthy he was to possess it, certainly knew much of Jehovah, and had been used to keep alive the knowledge of God among the heathen round about him; but his heart was not whole with God. To be known as the prophet of the Lord was a reputation which he prized, but mainly, as it seems, for the credit it gave him among his fellows. When the chance came, he would fain endeavor to serve two masters. It has been for ever true, "Ye cannot serve God and mammon"; but Balaam resolved to try. He thought by importunity to prevail with God for so much liberty of speech as would gain Balaks silver and gold. When his intention was thwarted, and his mouth was filled with blessings instead of curses, he still hankered after Balaks honors and money, and wrought for Israel by his counsel the curse which his lips were hindered from uttering.

And these teachers of license in the name of freedom moved among the Christian Churches as though they were true brethren. They used. Christian phrases in their "feigned words," yet were ready to lead their followers in a way as dissolute as that which the son of Beor suggested to the Midianites {Num_31:16} that the children of Israel might trespass against the Lord. For these mens hearts were set on the hire of wrongdoing. Yet their offence was even fouler than Balaams, for to their lust and covetousness they added hypocrisy.

"But he was rebuked for his own transgression: a dumb ass spake with mans voice and stayed the madness of the prophet." The word which St. Peter here uses for "rebuke, " and which is found nowhere else in the New Testament, implies a rebuke administered by argument, a refutation such as reasonable persons will yield to. The dumb ass (St. Peters word is literally "beast of burden") appealed to her conduct all her life through. Was I ever wont to do this unto thee? Should I do so now without good reason? The reason was made plain at the sight of the angel. That presence made the rider bow his head and fall on his face. But what excuse was there for his lawlessness? For that is the sense which the Apostle puts on Ba-laams transgression. And the word which he adds makes the rebuke more strong. It was his own transgression. The swerving of the dumb beast was not of herself. She would have held to the right way had it been possible, but her masters lawlessness was very madness; and he was the prophet, she the speechless brute. It has been said, "Quem Deus vult perdere prius dementat." But the proverb is not true. The destruction is not of Gods will; the madness comes of a self-chosen course of rebellion. Ever Gods voice is, as it was of old, "It is thy destruction, O Israel, that thou art against Me, against thy help". {Hos_13:9} The ruin is self-destruction, an infatuation which will accept no remonstrance, brook no check. For the warning voice of the dumb beast only hindered Balaams evil project for a brief moment; and though the Divine power which loosed the tongue of the ass kept her masters in check, the maddening greed for Balaks gold was in his heart and at all costs would be satisfied, and led him to destruction. Such is the penalty of those who willingly desert the right way through love of the hire of wrongdoing. In forsaking God, they forsake the fountain of wisdom. Then their lawlessness degrades their human endowments to the level of the brutish, and the obedient drudging of the dumb beasts of burden speaks loud-for God gives it a tongue-against the mad errors of rebellious men.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:10a twisted sexual desire: The reference is to illicit sexual desire generally and possibly to homosexuality in particular (cp. reference to Sodom and Gomorrah, 2:6). • The false teachers were so arrogant that they refused to listen to any authority but their own.

2:10b-16 This profile of the false teachers focuses more on how they were living than on what they were teaching.

2:10b supernatural beings: Probably evil angels, in contrast to the angels of 2:11. It is wrong to scoff even at evil angels, because they bear the mark of their glorious origin—they have real power and pose a real threat to humans.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Pe 2:10. Μάλιστα) chiefly. These will be especially punished.—ὀπίσω, after) The generic description is, the walking after the flesh: the specific, the walking after the flesh in the lust of uncleanness.—καὶ, and) There is a division, concerning impurity and blasphemy: after ——, and government ——. The latter subject is treated of immediately: presumptuous, etc.; the former, pleasure, etc., 2Pe 2:13. Each of the two subjects discussed has a nominative case and finite verb. There is a further reference to the same two subjects (heads) at 2Pe 2:18: swelling: they entice.—κυριότητος καταφρονοῦντας, despising government) In this, which is the statement or proposition, he makes mention of government: shortly afterwards, in handling the subject, he speaks of dignities (δόξας), including the signification of the one in that of the other. Each of these, by an impressive Metonymia of the abstract for the concrete, seems to signify the angels, and those the fallen ones (although Horne on the Epistle of Jude takes it of the holy angels): for while it is here asserted, 2Pe 2:11, that railing judgment is not to be brought by angels against dignities, Jude, 2Pe 2:9, to the same purport, but in more definite language, asserts that this same railing judgment was not brought by the archangel against the devil. By government seems to be meant the prince of the fallen spirits; by dignities, the other fallen spirits. At least Jude also (Jud 1:8) retains the singular and the plural: they despise government, but speak evil of dignities. Each apostle shows that he is speaking of creatures whom the wicked do not know or understand (2Pe 2:12). The angels who sinned, still, as the creatures of God, have a goodness, as Gerh. says on this passage, and in their exalted nature, which they received from the Creator, retain the indelible impress of majesty: comp. Luk 10:18-19; Mat 12:26; Mat 12:29; Joh 14:30; 2Co 4:4; and this we ought to regard with reverence, not on their account, but on account of God. Comp. Jas 3:9, note. For this is the most august mystery of the Divine judgment, which is passed upon angels: and into this no angel, no man, ought by his own authority to thrust himself; much less the wicked (Sir 21:27, ἐν τῷ καταράσασθαι ἀσεβῇ τὸν Σατανᾶν, αὐτὸς καταρᾶται τὴν ψυχὴν αὑτοῦ: When the ungodly curseth Satan, he curseth his own soul): and yet somehow or other these men, whom Peter and Jude point out, endeavoured to do so, turning all spiritual things upside down: 2Pe 2:12; Jud 1:10; Jud 1:19. See the dignity of the saints, who shall have the power of judging angels: 1Co 6:3. See on Sasbout, f. 472, 480.—τολμηταὶ, presumptuous) although Michael did not presume, Jud 1:9. The nominative ease is followed immediately by the verb, are not afraid. Many put a comma in the sentence, τολμηταὶ, αὐθάδεις; but there is no reason why the substantive and adjective should not be joined together. Αὐθάδεια τολμὰν, self-will produces presumption: the words οὐ τρέμουσι, which follow presently, denote presumption.—οὐ τρέμουσι, are not afraid) although they have so very insignificant strength and power.—βλασφημοῦντες, speaking evil) Evil-speaking is their first crime; the root of which is first mentioned, presumption, pride. So the other crime, uncleanness, 2Pe 2:14; the root of which is also first mentioned, luxury, 2Pe 2:13.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Pe_2:10. Compare Jud_1:8.

μάλιστα δέ) in close connection to what immediately precedes. The author passes from the general, to those against whom this epistle is specially directed. Dietlein introduces a foreign reference when he says: the apostle means the false teachers in contrast to such ungodly persons as did not base their ungodliness on theoretically developed error.

As in Jude, the false teachers are characterized in two respects. Whilst in 2Pe_2:1-3 they are spoken of as yet to appear, they are here described as already present.

τοὺς ὀπίσω … πορευομένους] cf. besides Jud_1:8 also 7, and the commentary on the passage.

σαρκός stands here without ἑτέρας, and must therefore be taken more generally. Buttmann (p. 160) wrongly translates σάρξ here by lusts.

ἐν ἐπιθυμίᾳ μιασμοῦ] μιασμοῦ is not to be resolved into an adjec.: cupiditas foeda, impura (Wahl);[70] but it is the objective genitive, and states that to which the ἐπιθυμια is directed (de Wette-Brückner, Wiesinger, Schott, etc.).

μιασμός, ἅπ. λεγ., equivalent to pollutio. According to Schott, μιασμός is here used subjectively, what to themselves is dishonouring to the human body, that they make the object of their wild lust.

καὶ κυριότητος καταφρονοῦντες] cf. Jud_1:8, and the exposition.

τολμηταί] The author drops the construction hitherto adopted, and begins a new clause; the word is a ἅπ. λεγ. equal to insolent, daring; Luther: thürstig (i.e. bold, from the root tarr; in old High German, gaturstig; cf. Pischon, Erklär. der hauptsächl. veralteten deutschen Wörter in der Luth. Bibelübers. Berl. 1844, p. 7).

αὐθάδεις] to be found, besides here, only in Tit_1:7.

Most modern expositors understand the two words substantively; but as αὐθάδης is strictly an adject., it can here also be taken as such; thus Schott. It is improbable that they form a passionate exclamation (Schott). They may be either connected in a loose way as subject with οὐ τρέμουσι, or they may be regarded as an antecedent apposition to the subject of τρέμουσι (Hofmann).

δόξας οὐ τρέμουσι βλασφημοῦντες] For δόξας see Jud_1:8. The particip. stands here as in chap. 2Pe_1:19. Vulg. strangely: sectas non metuunt (introducere, facere) blasphemantes.

[70] Hofmann also renders the idea by impure desire, filthy lust, which, taking μιασμοῦ as an attributive genitive, he interprets more closely thus: a lust which brings defilement with it, since it pollutes not only him who gratifies it, but him also on whom it is gratified; but in this interpretation the two expressions, impure lust and lust which pollutes, are erroneously taken as identical.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Pe 2:10 a . μάλιστα δὲ τοὺς ὀπίσω σαρκὸς … πορευομένους , “especially those who follow the flesh as their leader”. Cf. Mat 4:19 , 1Ti 5:15 . In Isa 65:2 we have πορευομένοις … ὀπίσω τῶν ἁμαρτιῶν αὐτῶν . The writer now passes from the sin of Sodom to the sin of the Libertines. ἐπιθυμίᾳ μιασμοῦ . ἐπιθυμίᾳ is used of strong desire generally; “lust” in its older meaning. E.g. Luk 22:15 . μιασμοῦ is a qualitative genitive, as in 2Pe 2:1 . αἱρέσεις ἀπωλείας : “a polluting desire”. κυριότητος καταφρονοῦντας . κυρ . cannot be taken in a purely abstract sense, “despising authority”. κυριότης is used in the abstract sense of the Lordship of Christ in Didache iv. 1. Honour him who speaks the word of God, ὡς κύριον , ὅθεν γὰρ ἡ κυριότης λαλεῖται , ἐκεῖ κύριός ἐστιν .

As is suggested by this passage in the Didache, we may conclude that by κυριότητος καταφρονοῦντας is meant a despising of the Lordship of Christ, which was the central theme of the apostolic teaching and preaching. The writer in 2Pe 2:10 b , goes on to speak of their attitude towards δόξας , or “angelic beings”. Cf. Jud 1:8 , κυριότητα δὲ ἀθετοῦσιν , δόξας δὲ βλασφημοῦσιν . It is true that in Col 1:16 , κυριότητες form one of the ranks of angels in the false Gnostic teaching, but there is no indication that the Libertines here spoken of taught any elaborate angelology. On the contrary, they spoke lightly of the Unseen Powers generally. Their teaching seems to have been materialistic in tone. They were ὡς ἄλογα ζῷα γεγεννημένα φυσικὰ (2Pe 2:12 ) creatures of natural instinct, not employing the higher powers of reason ( ἄλογα ).

2Pe 2:10-142Pe 2:10-142Pe 2:10-14 Further description of the False Teachers . “Presumptuous and arrogant, they do not shrink from irreverent speech about the unseen powers, while even angels, who are far superior to these false teachers in greatness and might, do not dare to bring against these powers an irreverent accusation. Their irreverence is therefore of an ignorant type, as of unreasoning animals, who are born creatures of instinct, and are fitted only for capture and destruction. Their destruction will be in keeping, and they will be defrauded of what is really the wages of fraud. Their notion of pleasure is to spend the day in delicate living. They are spots and blemishes, luxuriating in their pleasures, while they feast with you. Their eyes are full of adultery, and they are insatiable in sin, alluring unstable souls. With hearts experienced in covetousness, they are children of the curse.”

2Pe 2:10 b . τολμηταὶ αὐθάδεις . αὐθ . is to be taken as an epithet of τολμηταὶ . The idea in τολμ . is of shameless and irreverent daring. αὐθάδεις ( αὐτὸς and ἥδομαι ) = “self-willed,” “arrogant”. In 1Ti 1:7 , the ἐπίσκοπος must not be αὐθάδης , where the thought seems to be of irresponsibility in regard to the community. Cf. Didache 2Pe 3:6 , μὴ γίνου γόγγυσος · ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν · μηδὲ αὐθάδης μηδὲ πονηρόφρων . ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται . The false teachers push forward their views, regardless of consequences. Cf. P. Amh. 78, 13 f. (ii., A.D.), μ [ ου ] πλεονεκτῖ ἄνθρωπος ἀ ( υ ) θάδης . “An audacious man is taking advantage of me.” δόξας οὐ τρέμουσιν βλασφημοῦντες . δόξας is used of Unseen Powers whether good or evil. How can βλασφημ . be used of evil powers? It is obvious that we must find some sense for βλασφημεῖν here; and also in Jud 1:8 , that will be applicable to δόξας , apart altogether from their moral character. In Plato, Rep. 381 E, there occurs a passage dealing with the popular conception of the gods, which holds that they may sometimes change their form, and “in the likeness of wandering strangers, bodied in manifold forms, go roaming from city to city” ( cf. Homer, Od. xvii. 485). By such notions, as taught for example by mothers to their children, men may be said, “ εἰς θεοὺς βλασφημεῖν ”. Not only are these a misrepresentation of the Divine, but their tendency is to make light of it, belittle it, detract from its dignity. Some such sense of βλ . seems to be required here. The false teachers may have scoffed at the idea both of angelic help, and of diabolic temptation. Their tendency seems to have been to make light of the Unseen, to foster a sense of the unreality both of sin and of goodness, and to reduce the motives of conduct to a vulgar hedonism ( cf. Mayor’s note, P. 74).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Princes and great men, be they never so high in authority.

He goeth to another sort of corrupt men, which notwithstanding are within the bosom of the Church, which are wickedly given, and do seditiously speak evil of the authority of Magistrates, (which the Angels themselves that minister before God, do not dispraise) A true and lively description of the Romish Clergy (as they call it.)

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. But chiefly them. He comes here to particulars, accommodating a general doctrine to his own purpose; for he had to do with men of desperate wickedness. He then shews that dreadful vengeance necessarily awaited them. For since God will punish all the wicked, how can they escape who abandon themselves like brute beasts to every kind of iniquity? To walk after the flesh, is to be given up to the flesh, like brute animals, who are not led by reason and judgment, but have the natural desire of their flesh as their chief guide. By the lust of uncleanness understand filthy and unbridled gratifications, when men, having cast away every virtuous feeling, and shaken off shame, are carried away into every uncleanness.

This is the first mark by which he brands them, that they are impure men, given up to wickedness. Other marks follow, that they despised government, and feared not to calumniate and reproach men whom God had favored with honorable stations in life. But these words refer to the same thing; for after having said that they held government in contempt, he immediately points out the fountain of this evil, that they were presumptuous, or audacious, and self-willed, or refractory; and lastly, that he might more fully exhibit their pride, he says that they did not fear nor tremble when they treated dignities with contempt. For it is a monstrous arrogance to regard as nothing the glory which shines forth in dignities appointed by God.

But there is no doubt but that in these words he refers to the imperial and magisterial power; for though there is no lawful station in life which is not worthy of respect, yet we know that the magisterial office excels every other, because in governing mankind God himself is represented. Then truly glorious is that power in which God himself appears.

We now perceive what the Apostle meant in this second clause, even that they of whom he speaks were frantic men, lovers of tumults and confusion; for no one can introduce anarchy (ἀναρχίαν) into the world without introducing disorder (ἀταξίαν.) Now, these with bold effrontery vomited forth reproaches against magistrates, that they might take away every respect for public rights; and this was openly to fight against God by their blasphemies. There are also many turbulent men of this sort at the present day, who proudly declare that the power of the sword is heathen and unlawful, and furiously attempt to subvert all government. Such furies Satan excites, in order to disturb and prevent the progress of the gospel. But the Lord hath dealt favorably with us; for he hath not only warned us to beware of this deadly poison, but hath also by this ancient example fortified us against this scandal. Hence the Papists act very dishonestly, when they accuse us, and say that seditious men are made so by our doctrine. The same thing might indeed have been alleged against the apostles formerly; and yet they were as far as possible from encouraging any such wickedness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Them that walk after the flesh.—Less definite than Jud_1:7. Here there is nothing about going away or astray, nor about the flesh being “other” than is allowed. This is natural; Jude’s remark applying to the inhabitants of the cities of the plain in particular, this to sensual persons generally.

In the lust of uncleanness.—Better, in the lust of pollution—i.e., the lust that causes pollution. The exact word occurs nowhere else; the same word, all but the termination, occurs in 2Pe_2:20, and nowhere else.

Despise government.—(Comp. “despise dominion,” Jud_1:8.) Our version is minutely perverse. The word translated “government” here and “dominion” in Jude is one and the same in the Greek: whereas the words translated in both places “despise” are different.

Presumptuous are they.—A fresh verse should begin here; the construction is entirely changed, and a fresh start made. From “the unjust” to “government” the reference is to ungodly and sensual people in general; here we return to the false teachers in particular. Audacious would be more literal than “presumptuous.” The word is found here only. On the change to the present tense, see Introduction, I., c, γ.

Speak evil of dignities.—The exact meaning of “dignities,” or “glories,” is not clear, either here or in Jud_1:8. The context in both places seems to show that spiritual powers alone are intended, and that earthly powers, whether civil or ecclesiastical, are not included, much less exclusively indicated. The construction here resembles that in 2Pe_1:19 : “Do not tremble in (or, while) speaking evil of dignities,” like “ye do well in taking heed.” These men deny the existence of, or irreverently speak slightingly of, those spiritual agencies by means of which God conducts the government of the world.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. but chiefly them that walk after the flesh in the lust of uncleanness] Literally, in the lust of defilement, the genitive being either that of a characterising attribute, or implying that those of whom the writer speaks had fallen to a depth of baseness in which they seemed to desire impurity for its own sake, apart even from the mere pleasure of indulged appetite. (Comp. Rom_1:28.) In the parallel passage of Jude, 2Pe_2:7, we have the addition “going after strange flesh.” The Apostle seems to have in view the darker forms of impurity which were common throughout the Roman Empire (Rom_1:24-28). St Paul uses the cognate verb in Tit_1:15.

and despise government] More literally, lordship, or, perhaps better, dominion. In Eph_1:21, Col_1:16 the word seems used of angelic authorities. Here apparently, as in Jude 2Pe_2:8, the abstract noun is used as including all forms of authority, just as St Paul uses “power” in Rom_13:1-2.

Presumptuous are they] Better, Daring, or perhaps, Darers.

they are not afraid to speak evil of dignities] Better, they do not tremble as they blaspheme (or revile) glories. The last word may be used like “principalities” and “powers,” as including all forms of the dignity that gives glory, but the context seems to shew that it also is used with special reference to angels. This passage, with the parallel in Jude, 2Pe_2:8-9, suggests the inference that the undue “worshipping of angels” in the Judaizing Gnosticism which had developed out of the teaching of the Essenes (Col_2:18) had been met by its more extreme opponents with coarse and railing mockery as to all angels whether good or evil, and that the Apostle felt it necessary to rebuke this licence of speech as well as that which paid no respect to human authority.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.

Ver. 10. But chiefly] {See Trapp on "Heb 13:4"}

That walk after the flesh] That is, the harlot; as filthy dogs follow after a salt bitch: so the harlot is called, Deu 23:18. The Helvetians had an old custom in their towns and villages, that when they received any new priest into their churches, they used to premonish him before, to take his concubine, lest he should attempt any misuse of their wives and daughters.

To speak evil of dignities] Here we have a lively picture of the Popish clergy. Aretius, by a longer custom of libellous and contumelious speaking against princes, had got such a habit, that at last he came to diminish and disesteem God himself. How boldly and basely doth Baronius bellow against the king of Spain his sovereign! and he defends himself against another cardinal, reprehending his fierceness, thus, An imperious (impetuous he should have said) zeal hath no power to spare God himself.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But chiefly - That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.

That walk after the flesh - That live for the indulgence of their carnal appetites. Notes, Rom 8:1.

In the lust of uncleanness - In polluted pleasures. Compare the notes at 2Pe 2:2.

And despise government - Margin: “dominion.” That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man, and yet secretly themselves lusting for the exercise of the very power which they would deny to others - they make no just distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes, in setting up a dominion ever the minds of others. It is a common result of such views, that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities.

Presumptuous are they - Τολμηταὶ Tolmētai - daring, bold, audacious, presumptuous men.

Self-willed - αὐθάδεις authadeis. See the notes at Tit 1:7.

They are not afraid to speak evil of dignities - The word rendered “dignities” here, (δόξας doxas,) means properly honor, glory, splendor; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is, that they did not regard rank, or station, or office - thus violating the plainest rules of propriety and of religion. See the notes at Act 23:4-5. Jude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says, 2Pe 2:8, “These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.” It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly, it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Especially those who walk after the flesh, &c. Such were the Gnostics, and divers of the first heretics, as well as many of them in after ages, who despise authority, contemn the laws, both of church and state; self-willed, full of self-love, lovers of their own infamous pleasures; blaspheming against God, his ministers, and against those who serve God. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But chiefly them: the apostle here applies the general doctrine delivered to false teachers, whose character he gives in several particulars; the sense is, that God reserves all wicked men to the day of judgment, but those especially that second their corrupt doctrine with a wicked conversation. The verb

reserve is to be repeated from the former verse.

That walk after the flesh; to walk after the flesh is either:

1. To follow the conduct of the sensual appetite, like brute beasts, which are led by sense, not by reason or judgment: or:

2. More especially it implies their giving up themselves to filthy lusts, probably unnatural ones, Jud 1:7, going after strange flesh.

In the lust of; i.e. through, or out of, implying the cause or spring from whence their actual uncleanness came, viz. their own lust.

Uncleanness; or, pollution; q.d. In the lust whereby they are polluted, or in their impure lusts.

And despise government; i.e. governors, or magistrates; as brotherhood for brethren, 1Pe 2:17.

Presumptuous; Greek, bold, or daring, viz. because

they are not afraid to speak evil of dignities.

Self-willed; stubborn, refractory, addicted to their own ways, and therfore will not be ruled by others.

Dignities; or, glories, viz. rulers and magistrates, whom God hath made glorious, or on whom he hath put the honour of being above others, and made them his own lieutenants and vicegerents upon earth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. But chiefly—Especially, and most signally, does this knowing how to punish apply to the basely abominable characters here named. It was shown toward the people of Sodom, and it will be shown toward the false teachers and their followers. Bloomfield properly sends us to the first chapter of the epistle to the Romans as the best commentary on this passage.

Despise government—Rather, Despise lordship. Opinions widely vary as to the proper reference, whether to God, Christ, Satan, angels, or civil magistrates. We think it is to Christ primarily, whom, as 2Pe_2:1 informs us, the false teachers would deny, and then to all authority, human, angelic, and divine.

Presumptuous—Daring men.

Speak evil of dignities—Literally, Blaspheme glories; that is, those who exercise the lordship which they despise. Their blasphemy is, then, but the out-speaking of their inward contempt.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But chiefly them that walk after the flesh in the lust of uncleanness; literally, in the lust of pollution. The word occurs nowhere else in the New Testament, but the corresponding verb is found in several places (Tit_1:15; Heb_12:15 Jud_1:8) We observe that in this verse St. Peter passes from the future tense to the present. And despise government; rather, lordship (kuriothtov). St. Jude has the same word in verse 8. In Eph_1:21 and Col_1:16 it is used of angelic dignities. Here it seems to stand for all forms of authority. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities; literally, daring, self-willed, they tremble not when speaking evil of glories; or, they fear not glories, blaspheming. The word rendered "daring" (tolmhtai) occurs nowhere else in the New Testament. These daring, self-willed men despise all lordship, all glories, whether the glory of Christ ("the excellent glory,", (2Pe_1:17) or the glory of the angels, or the glory of holiness, or the glory of earthly sovereignty. The next verse, however, makes it probable that the glory of the angels was the thought present to St. Peter"s mind. It may be that, as some false teachers had inculcated the worship of angels, (Col_2:18) others had gone to the opposite extreme (comp. Jud_1:8). The Vulgate strangely translates doxav by sectas.

Vers. 10-22.

Description of the false teachers.

I THEIR PRESUMPTION.

1. They despise government. Living an evil life, they will not endure restraint of any kind. Self-willed and daring, they despise every form of authority, and speak evil of those who are better, or nobler, or loftier than themselves. Reverence is an important element in personal religion. Reverence for God inclines men to obey those who by God"s providence are set over them; especially it leads them to respect the beauty of holiness which comes from God, to speak with due reverence of that holiness wherever it is manifested whether in saints living or departed, or in the angels of God in heaven.

2. Contrast between their conduct and that of the elect angels. God"s holy angels are very high in power and might, but they do not rail even at the evil. It is their appointed duty to pronounce the sentence of God against the angels that sinned; they do it solemnly and sadly. These presumptuous men rail at the things which they understand not both at the holy angels and at the fallen angels. It is not good to rail even at these last. Fools make a mock at sin; and the sin of the angels, as it is most mysterious, so it is also most awful. Men often talk lightly and idly about the devil and his wiles. Holy Scripture teaches us a very different lesson. We are engaged in a lifelong struggle against him. The conflict is deadly, awful; its issues are most momentous life or death, heaven or hell. The soldiers of the cross must be in earnest, for they "wrestle, not against flesh and blood, but against principalities and powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness. To talk lightly of the enemy, to jest about matters so tremendous, is not only unseemly; it is dangerous. It puts men off their guard, and exposes them to the insidious assaults of the tempter. Thus these wicked men, of whom St. Peter writes, talked wildly and presumptuously about things above their comprehension. They behaved like irrational creatures in the presence of great peril, and their end must be destruction. This is the due reward of their unrighteousness, and this they shall receive. They had counted on far other rewards; but the master to whom they had sold themselves is a liar. He cheats his wretched slaves; he lures them to the forbidden fruit. It seems pleasant to the eye and good for food, but it proves to be a deadly poison (see reading adopted by the Revised Version).

II THEIR SENSUALITY.

1. Their gluttony and drunkenness. These men loved luxurious living. They were worse than their heathen neighbours. The heathen could wait for the night, the usual time for banquetings. They began their revelry early; they gave the business hours of the day (comp. Horace, "Odes," I 1:20, "Partem solido demere de die") to self-indulgence. They joined, it seems, in the love-feasts of the Christians, but their love was only a pretence. As far as they were concerned, the love-feasts were but hollow hypocrisies, occasions for excess. They were spots and blemishes on the assemblies of the godly. Christians must imitate the Lord Jesus Christ, the Lamb without blemish and without spot. They must be strictly temperate in all things; for temperance is one of the blessed fruits of the Spirit, while drunkenness is one of those works of the flesh which destroy the soul.

2. Their impurity. The Lord Jesus Christ teaches his followers to be pure in heart. These men indulged openly in vice. Some of their successors even taught that, as the sea is not polluted by the impurities which it receives, so the true Gnostic might take his fill of sensual pleasure and yet not be defiled. It was no great thing, some of them said, to abstain from lust if it had not been tasted; the triumph was to live in sensual enjoyments, and yet to keep the mind untainted by the defilement of the body. The holy apostle sternly condemns this horrible heresy. These men, he says, are enticing souls to ruin. They are fishers of men, but not with the gospel net; they hide their deadly hook with an alluring bait. But the end of these things is death; for impurity is deadly sin in the sight of God. The body of the Christian is a temple of God the Holy Ghost; and "if any man defile the temple of God, him shall God destroy.

III THEIR COVETOUSNESS.

1. Their example. Not Christ the Lord, not his holy apostles, who could say, as St. Peter once said, "Behold, we have forsaken all, and followed thee;" but Balaam the son of Beer that unhappy man who "heard the words of God, and knew the knowledge of the Most High," and yet loved the wages of unrighteousness; who was a prophet, and yet mad and foolish; who could pray, "May I die the death of the righteous," and yet tried, and in some measure succeeded, to entice the people of God to deadly sin, anti himself perished miserably among the enemies of the Lord. His guilt was awful exceedingly. He sought to destroy souls for the sake of his own wretched gain. So it was with these false teachers. The love of money, the root of all evil, had taken possession of their heart; they shrank from no sin, if only they might gratify that tyrant passion.

2. The result. They became trained in covetousness. They were like athletes, practiced wrestlers; but the prize which was always before their eyes was, not the crown of glory that fadeth not away, but those poor earthly treasures which fall away from the dying man, and leave the unhappy soul desolate in tile hour of its utmost need. For this prize, the reward of unrighteousness, they sought, like Balaam, to lure souls to ruin. Therefore were they children of curse; for the souls of men are very precious in the sight of God, and his awful curse must light upon the heads of those wicked men all the more intensely wicked if, like Balaam, they hold sacred offices who cause Christ"s little ones to stumble and fall, and destroy the souls for whom the Lord Jesus died.

IV THEIR TEACHING

1. It is vain. They are wells without water. God is the Fountain of living waters. True believers become, in a secondary sense, fountains also. The water that he giveth is in them a well of water springing up unto eternal life. These men exhibit the appearance of wells; they profess to be teachers, but there is no living water in them. They have none themselves; they cannot give it to others. They are like clouds that promise rain, but are driven away by the wind, and fail to satisfy the thirsty land. They speak great swelling words, but they are words of vanity, empty and profitless, not like the words of eternal life which the Lord Jesus hath; not like the word of reconciliation which he hath committed to his faithful disciples.

2. It is dangerous. For those high-sounding phrases cover an evil life. They gather followers round them by means of their specious eloquence, and then entice them to destruction by wicked example. They bait their hook with their own licentious practices, and sometimes, alas! succeed in destroying souls that were just escaping from evil influences. They promise them liberty, but the liberty of which they boast is not that liberty wherewith Christ hath made us free the liberty which recognizes the freedom of the Christian within the sphere of things indifferent, but even within that sphere carefully avoids giving offence to the consciences of others, and sensitively shrinks even from the appearance of evil. Their liberty is libertinism. It is freedom from moral restraints; it is a revolt against the holy Law of God; it is a lie, for it contradicts both the moral instincts of human nature and the truth of God. It is not liberty; for those only are free indeed whom the Son of God makes free in that service which is perfect freedom. This false liberty is really slavery, bondage to sin.

V THEIR MISERABLE CONDITION.

1. They are slaves. They talk loudly about liberty, but they are slaves themselves. They have yielded themselves up to the evil one; he has corrupted their whole nature, and uses them to corrupt others. They are slaves of corruption, overcome by it, and brought into bondage to it. Vice allures men at first. It offers a deceitful pleasure; it makes the restraints of virtue seem irksome; it presents a show of freedom. It entices men; then it ensnares them. Now and then they offer a feeble resistance: it draws its net tighter and closer; their struggles become continually fainter; it holds them secure; they are captive. They find out, when it is too late, the deceitfulness of sin. The false pleasure becomes real misery. They feel it, but their strength is gone. They arc overcome; they are in bondage from which they cannot escape. Such is the pretended freedom of vicious men. Only those whom the truth makes free are free indeed.

1. Perhaps some of them were once free, Christians have escaped from the bondage of sin, Once, it may be, they loved the world and the things that are in the world; once the lusts of the flesh, the lusts of the eye, and the pride of life filled their heart. The moral miasma of the corruption that is in the world was defiling their soul; but they escaped, drawn by the powerful attraction of the cross. They rose into a purer atmosphere; they lived in the knowledge of Christ. The full knowledge (ejpignwsiv) of Christ is the very sphere in which the true Christian dwells. Within the range of that knowledge grace and peace are multiplied unto him (chapter 1:2). That knowledge is eternal life; (Joh_17:3) it more than compensates for the loss of all that the world can give; (Php_3:8) it is sweet, precious, holy, beyond the power of language to express. Those who have that blessed knowledge escape from the pollutions of the world. Sensual

2. pleasures have no hold upon those who realize the holy joy of communion with the Lord. But they must watch and pray, and keep themselves in the love of God. It seems, indeed, almost impossible that any who have known the Lord should fall away into sin; but "the heart of man is deceitful above all things." Satan is ever on the watch with his insidious temptations, and sometimes, when all seems safe, the danger comes. Some of those who had escaped from the snare of the evil one are again entangled in it, and, alas! so entangled that escape becomes almost impossible. They are overcome; they are captives, brought back into utter bondage. Judas, like St. Peter, had forsaken all and followed Christ; and yet, oh strange and awful mystery of the deceitfulness of sin! he was covetous, like these false teachers; he sold his Lord for money. And if one of the chosen twelve who lived in familiar intercourse with Christ, who saw every day that gracious face, and heard those words such as never man spake, and witnessed his many works of power and love, if one of those could fall completely under the dominion of Satan, bow jealously ought we to watch against the first suggestions of the tempter! how carefully should we take heed lest we fall when we most seem to stand! It is impossible, we may whisper to ourselves. We who have tasted that the Lord is gracious can have no taste for the pollutions of the world. But Scripture tells us it is not impossible; experience tells us it is not impossible. "What I say unto you such is the emphatic warning of the Lord say unto all, Watch." All need that warning. The holiest saints of God do not count themselves to have already apprehended, to be already perfect: they watch.

3. Brow their case is more hopeless than ever. The last state is worse than the first. Satan had them once; now he has them again; he will not let them go. They once knew the way of righteousness, but, alas! that knowledge, now lost, only serves to deepen their guilt and to harden their heart all the more. For sin against light is more deadly tar than the sin of ignorance; and, the greater the light, the deeper is the sin of those who love darkness rather than light. For all knowledge involves responsibility; and, as the full knowledge of the Lord Jesus Christ is blessed exceedingly, so to sin against that knowledge must imply an intense blackness of guilt. It is like the sin of Judas, who was one of the twelve. The man who thus sins against light "hath trodden underfoot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite to the Spirit of grace." He was once unclean, but he was washed, but he was sanctified, (1Co_6:11) and now, alas! he has returned to wallow in the mire of uncleanness. Holy Scripture says of such men, in words of most awful but most just severity, "It is impossible to renew them again unto repentance." "It is a fearful thing to fall into the hands of the living God.

LESSONS.

1. Christians must avoid the sins of the false teachers; they must notdespise dominion, they must not rail.

2. Christians must be strictly temperate; they must hate uncleanness.

3. Covetousness is deadly sin, especially in teachers of religion.

4. Christians must be on their guard against false teachers; high-soundingwords and loud talk about liberty often lead men astray.

5. To sin against light, to fall from grace, involves most awful danger. "Benot high-minded, but fear."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Chiefly them that walk after the flesh - Corrupt nature; particularly in the lust of uncleanness. And despise government - The authority of their governors. Dignities - Persons in authority.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A further characterization of the false teachers:

v. 10. Presumptuous are they, self. willed; they are not afraid to speak evil of dignities.

v. 11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

v. 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption,

v. 13. and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;

v. 14. having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; an heart they have exercised with covetous practices; cursed children.

This is a harsh, but true description of the false teachers, showing just how the Lord regards people that do not hesitate to steal His honor: Insolent, arrogant creatures, not shrinking in their blasphemy of glories. The expressions are heaped up to indicate the overweening pride which actuates these men. They are foolhardy, haughty, insolent, presumptuous creatures, without the slightest feeling of reverence for either God’s or man’s authority. ALL glories, all dignities, everything that is heavenly, divine, is to them only the butt of a coarse jest; they delight in blasphemous speeches, which are all the more dangerous since they are veiled by specious talk. "Their tendency seems to have been to make light of the Unseen, to foster a sense of the unreality both of sin and of goodness, and to reduce the motives of conduct to a vulgar hedonism."

What the Lord thinks of such presumption is shown in the next words: Whereas even angels, being greater in power and strength, do not bring a defaming accusation against them before the Lord. The false teachers arrogate to themselves the privilege to do what even angels, who most certainly exceed them in greatness and power, would never have dreamed of doing. For the good angels did not bring a defaming accusation against their former brethren, the evil angels, before the Lord. Not even the greatest of them all, the Angel of the Lord, Gen 16:7-12, Jehovah, the Son of God Himself, spoke the sentence upon Satan in the vision of Zechariah, saying merely, The Lord rebuke thee, O Satan, Zec 3:2. Now if this is true, how may one adequately portray the insolence of those that despise the divine Majesty and blasphemously assume to themselves the honor which belongs to the Lord alone!

The apostle uses another strong comparison to characterize their arrogance: But these, like irrational brutes, born creatures of instinct, made to be caught and slaughtered, speaking evil in things which they do not understand, will also be destroyed in their corruption, receiving the reward of unrighteousness. The men whom the apostle has in mind are past all use of reason and common sense, like animals that have only their instinct to follow and cannot apply any intellect, whose only worth is in the flesh gotten from their slaughter; Their own corrupt and foolish conduct will prove their undoing, their destruction; they will be given that just reward which their unrighteousness merits to the full extent.

One phase of their conduct is now described at length: Deeming reveling in the daytime their highest pleasure, spots and blemishes, dissipating in their deceits while they feast with you. The thoughts of such people are centered in the sensual delights which they aim to enjoy. They do not shrink back from reveling and carousing even in broad daylight, living in every form of dissipation, a disgrace to the entire community. And the money for such delicate living, for such rioting and reveling, these men obtained from their dupes, some of the readers of this letter, by deceit. That is the first form in which their unrighteousness appears.

Closely associated with this sin is another: Having eyes full of adultery and that cannot give up sin, seducing infirm souls. The evil desire of the heart is shown in the lustful glances of their eyes, which even so commit adultery. Sin has taken such a strong hold of them that they are fully in its power, they cannot shake it off, they are its slaves: they must yield to every form of uncleanness and harlotry. So they make it a practice to seduce the souls of women that are easily beguiled, their hearts being as yet not established in the faith. Under false pretenses and with glittering promises their victims are led astray, to serve the men who profess an interest in their spiritual welfare. That is the second form which their unrighteousness takes.

And, finally, the apostle characterizes them: Having a heart exercised in covetousness, children of the curse. This point is usually very prominent in the false teachers, their lust for money, their insatiable greed; it is not the hearts and souls of their followers that they are concerned about, but about their money, namely, how they may get as much of it as possible into their own possession. They are thus truly an accursed generation, people upon whom the curse rests, who will finally feel the weight of God’s curse. These three points, then, stand out most strongly: a life of luxury, unchastity, and covetousness; the one or the other is found with all false teachers, and some sectarian heads combine all three in themselves.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

As if the apostle had said, "Though God reserves all wicked men to punishment, yet especially heretics and seducers, who second their corrupt doctrine with a wicked conversation, wuch as walk after the flesh in the lust of uncleanness."

Here note, That heretics are frequently unclean persons, monstrous opinions and vile affections accompany one another; such as oppose the faith are flesh-defilers.

Note farther, That seducers are opposers of civil government and dominion, they despise government, and are not afraid to speak evil of dignities. Some think the dignities here intended were the angels, others the apostles, but most understand it of civil rulers: it is a very heinous sin in the sight of God to despise government, and oppose rulers.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. Chiefly. Those next named will receive the greater punishment. Who go after the flesh. Follow its dictates and live impure lives. Despise government. Refuse to submit to authority. Not afraid to speak evil of dignities. A characteristic of this class is their presumption and a want of reverence for what is high and holy.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Peter begins describing the characteristics of unrighteous men.

This is especially true

The word "this" refers to God keeping unrighteous men in prison until judgment day in 2 Peter 2:09.

those who continue in the corrupt desires of the flesh

Here the phrase "desires of the flesh" refers to the desires of the sinful nature. AT: "those who continue to indulge their corrupt, sinful desires"

despise authority

"refuse to submit to God's authority." Here the word "authority" probably refers to God's authority.

authority

Here "authority" stands for God, who has the right to give commands and to punish disobedience. (See: Metonymy)

self-willed

"do whatever they want to do"

the glorious ones

This phrase refers to spiritual beings, such as angels or demons.

greater strength and power

"more strength and power than the false teachers"

they do not bring insulting judgments against them

The word "they" refers to angels. Possible meanings for the word "them" are 1) the glorious ones or 2) the false teachers.

bring insulting judgments against them

The idea that angels could accuse them is spoken of as if they could attack them using accusations as weapons. (See: Metaphor)

translationWords

true

corrupt

flesh

authority

bold

blasphemy

glory

angel

strength

judge

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. With this verse the writer returns to the denunciation of the false teachers. Like the angels, the men before the Flood, the men of Sodom, they had sinned through lust.

ὀπίσω σαρκός in Jud 1:7.

ἐπιθυμίᾳ μιασμοῦ. Adjectival as αἱρέσεις ἀπωλείας, 2Pe 2:1.

κυριότητος καταφρονοῦντας. This is the main theme of the next verse and of Jud 1:8-9, δόξας οὐ τρέμουσιν βλασφημοῦντες κ.τ.λ. The primary application of both κυριότης and δόξα may well be to orders of angels. The men of Sodom, in particular, had not recognised the angels. But the words seem to have another meaning when applied to the false teachers, and to indicate the authorities of the Church against whom they were in revolt. They are spoken of repeatedly as anarchists, and compared to Korah, who withstood Moses. We are reminded of the angels of the seven churches in Revelation 1-3, by whom, the bishops of the churches are often thought to be meant.

κυριότης is used by St Paul of a definite order of angels, Eph 1:21 (singular), Col 1:16 (plural); “dominions” (A.V.): in the medieval hierarchy of angels, Dominationes.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] but chiefly (cf. Jud 1:8) those who go after the flesh (more general here than in ║ Jude, where ἑτέρας defines the particular sin. Here, all following after unlawful carnal lusts is meant) in lust of pollution (lust, hankering after unlawful and polluting use of the flesh. The gen. is not to be resolved into an adjective, “cupiditas fœda,” as Wahl), and despise lordship (so in Jud 1:8, κυριότητα ἀθετοῦσιν: where see note). Darers (the construction suddenly alters to a description of the wicked persons who were the object in the former sentence. Cf. ref. and Thucyd. i. 70, where the Corinthians characterize the Athenians as καὶ παρὰ δύναμιν τολμηταί, καὶ παρὰ γνώμην κινδυνευταί), self-willed (see note on ref. Tit., where the word is explained. Both these plurals are used as substantives, in apposition with each other and with ‘they,’ the understood subject of the following verb), they tremble not (when) speaking evil of (this participial construction, meaning much the same as an infinitive, is common: see ref. and Act 5:42, Act 5:12:16; and Winer, § 45. 4. a) glories (what is meant by this, is somewhat doubtful: see on ║ Jude. We might take the word here, as there also, in its widest sense, as any dignities or glories, human or divine, were it not for the example there following. The vulg. has a curious rendering here: “sectas (δόξας) non metuunt introducere blasphemantes:” whereas in Jude it renders “majestatem autem blasphemant:” on which Estius, “cur autem interpres eandem vocem hic sectas, apud Judam majestatem,—sun majestates transtulerit in sententia simili, seu potius eadem, mihi non liquet”);

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Go after the flesh. Compare Jude 1:7.

Of uncleanness [μιασμου] . Only here in New Testament. See on defilements, ver. 20. Compare Jude 1:8.

Despise government. Rev., dominion. Compare Jude 1:8.

Presumptuous [τολμηται] . Only here in New Testament. Lit., darers. Rev., daring.

Self - willed [αυθαδεις] . Only here and Tit 1:7. From aujtov, self, and hdomai, to delight in. Therefore a self - loving spirit.

They tremble [τρεμουσιν] . Compare Mr 5:33. An uncommon word in the New Testament. Luk 8:47; Act 9:6.

Dignities [δοξας] . Lit., glories. Compare Jude 1:8. Probably angelic powers : note the reference to the angels immediately following, as in Jude 1:9 to Michael. They defy the spiritual powers though knowing their might.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.