2 Peter 2:11

2Pe_2:11

Whereas angels … bring not railing accusation

Lessons from the angels

From this angelical moderation we learn--

1.

Not to accuse. This is one of the most significant names of the devil, to be an accuser of the brethren. Love covers a multitude of sins; malice discovers what should be concealed.

2. Not to rail. This is indeed properly the language of hell. Angels do not rail, devils do; angels do not curse, devils do. Your curse is an arrow shot against a stone, it shall wound yourselves.

3. To be afraid of these impieties, as being always before the Lord. A good m,m would not admit them, were he sure that God would never take notice of it; but before the Lord, who dares rail on His delected image? Corrupt fear dreads the penalty, loves the sin. Gracious fear dreads the sin, and escapes the penalty. The fear of the Lord is pure, because it keeps the heart from being defiled. (Thos. Adams.)

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

2Pe_2:10-22 (10b-22)

Analysis:—Further description of the false teachers; their radical corruptness and daring scoffing; their perilous state.

10bPresumptuous are they, self-willed, they are not afraid to speak evil of dignities,15 11Whereas angels, which are greater in power and might, bring not railing accusation 12against them before the Lord.16 But these,17 as natural brute beasts18 made19 to be taken and destroyed, speak evil of the things that they understand not;20 and shall utterly perish21 in their own corruption: 13And shall receive22 the reward of unrighteousness, as they that count it pleasure to riot23 in the day time. Spots they are and blemishes, sporting themselves with their own deceivings24 while they feast with you;25 14Having eyes full of adultery,26 and that cannot cease from sin;27 beguiling unstable souls: a heart they have exercised with covetous practices;28 cursed children:29 15Which have forsaken the30 right way, and are gone astray, following the way of Balaam the son of Bosor,31 who loved the wages of unrighteousness; 16But was rebuked for his iniquity: the dumb ass speaking with man’s32 voice forbade the madness of the prophet. 17These are wells without water, clouds33 that are carried with a tempest; to whom the mist of darkness is reserved for ever.34 18For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean35 escaped from them who live in error. 19While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same36 is he brought in bondage. 20For if after they have escaped the pollutions of the world through the knowledge of the Lord37 and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21For it had been better38 for them not to have known the way of righteousness, than, after they have known it, to turn from39 the holy commandment 22delivered unto them. But40 it is happened unto them according to the true proverb. The dog is turned to his own vomit again; and, The sow that was washed to her wallowing in the mire.

EXEGETICAL AND CRITICAL

2Pe_2:10 b. 11. Darers, self-willed, etc.—τολμηταί.—Here begins a new section. Peter anticipates the future here, as well as in the first Epistle. Before his prophetic eye, the false teachers, who were afterwards to arise, appear as already present. This word, peculiar to Peter, denotes bold, daring, audacious, or insolent men. [The word occurs only here, but is found in Joseph., B. III. 10, 12, and Thucid., I. 70; in the latter passage, the Corinthians describe the Athenians as καὶ παρὰ δύναμιν τολμηταί, καὶ παρα̇ γνώμην κινδυνευταί.—M.]

Αὐθάδεις from αὐτός and ἀδέω, self-willed, presumptuous persons, Tit_1:7.—Βλασφημοῦντες, on the Participle, see Winer, pp. 357–372.—Δόξας, not: glorious attributes of God, but angelic powers, majesties, as is evident from the next verse and the Epistle of Jude. The reference is doubtless to the angels Surrounding the throne of the Most High, cf. Eph_1:21; Col_1:16.

[Wordsworth:—What are δόξας or glories here? Doubtless the word δόξα is chosen, as the word κυριότις before, for its large and general import. It signifies,—

1. The, μεγαλοπρεπὴς δόξα, the excellent glory, the Divine Shechina of the Godhead itself, 2Pe_1:17.

2. The glory of the Incarnate Word, Joh_1:14; Jam_2:1.

3. The glory of the Holy Ghost.

The false teachers blasphemed the glory of the Father, Son and Holy Ghost, by disparaging the Creator and Redeemer, and by ascribing the work of the Divine Sanctifier to their own magical arts, and by calumniating the prophecies of Holy Scripture, given by His inspiration.

4. They denied the resurrection of the flesh, and thus they derogated from the future glories of Christ, when He “will come in His glory (Mat_25:31) and in the glory of His Father” (Mat_16:27), and when “He will be glorified in His saints” (2Th_1:10); and in “their glorious bodies, fashioned to be like unto His glorious body,” Php_3:21. See 1Pe_1:11, the only other passage in N. T., beside Judges 8, where δὸξα is found in the Plural, as here.

5. They spake evil of the glory of the holy angels. The Simonians represented them as the offspring of Simon Magus, who “was glorified by many as God.” See Catena here, p. 93, where it is truly said, “Peter here refers to the Simonians, who blended licentiousness with ungodliness,” and they traduced the holy angels as rebels against God; See Iren., I., 23, 1. And the successor of Simon Magus, Menander, called himself the Saviour, and affirmed that he could impart knowledge greater than that of the angels, Iren., I., 23, 5.

6. They spake evil of earthly dignities, which are images and glories of God’s majesty (Rom_13:1-3), and are even called gods (Psa_82:6), as man himself is, in his headship over woman, 1Co_11:7.

7. They spake evil of the glories of the natural world (1Co_15:40), ascribing their creation to the operation of the Demiurge, hostile to the Supreme God.—M.]

Dietlein applies it both to the Divine dignity of Christ and to the angels, and afterwards adds that even Satan is included among the glories that are evil spoken of. Stier, with most modern commentators, explains: “The angels, although greater in strength and might, do not pass before the Lord a railing sentence on the majesties; they know and perhaps announce the judgment, but leave it in humility to the one Lord, aware that they, as well as the evil powers, are before His face; any other word of self-willed abuse appears to them as a railing of those who are as yet spared the executive judgment, and really as a railing of the power and long-suffering of God, and therefore they abstain therefrom.” He agrees with Gerlach, who says: “Even if the Lord in His own presence charges them with the execution of the (preliminary) sentence on such high (evil) spirits, they do not utter it in the form of self-willed railing.” But this interpretation is not without grave objections. 1 Δόξαι are made to denote angelic and demoniac powers; since, according to this view, κατ’ αὐτῶν is referred to evil spirits, logical consistency requires that δόξας also be referred to them. But is it probable that these are called δόξαι, glories? This reminds one of lucus a non lucendo. The railing is to consist in saying that they are only phantoms and superstitious ideas. This would be denial, not railing. 2. The reference in 2Pe_2:4, with which our passage is connected, being to evil angels, it would be very surprising to have in 2Pe_2:11 an abrupt reference to good angels. The qualifying μείζονες applies much better to evil angels than to good ones, to whom it belongs as a matter of course, and its application to them would be rather weak. Moreover, ἄγγελοι here answer to the τολμηταί of the preceding verse, and we have, therefore, to assume a similar disposition in these. 3. φέρειν κρίσιν, 2Pe_2:11, is said to mean “to pass a sentence”; but it will be difficult to verify this rendering, although ἐπιφέρειν is used in the Epistle of Judges , 4. But would that be a railing judgment, a railing decision in the same sense, in which the false teachers pass it, if the good angels were to give a true, although a harsh judgment of the evil angels? For βλασφημεῖν means to defame one, to speak evil of one, contrary to the truth. 5. Οὐ φέρουσι is evidently related to οὐ τρέμουσι, and this relation would be entirely effaced if φέρειν were rendered to pass (judgment). These reasons could be overlooked only because it was thought necessary to expound this passage by the parallel passage in Jude. But this changes the true point of view. We must endeavour to explain our passage independently of that in Jude, and this leads to the result that the angels are evil angels, that φέρειν means to bear (Luther), and βλάσφημου κρίσιν=βλασφημίας κρίσιν, cf. Judges 9, the judgment on their railing at God. The sense is as follows: “The wrath of God and the judgment which God passes on them in judgment of their railing, are unbearable to the evil angels, who have stronger shoulders than those false teachers, how much more then ought these to tremble at blaspheming the angelic majesties, cf. 2Pe_2:4.” It is not known to us what those blasphemings were. It is evident from ἐν οἶς ἀγνοοῦσι, 2Pe_2:12, that the reference could not have been to terrestrial majesties, governments and princes.—Ὅπου=cum, where, whereas, 1Co_3:3.—κατ’ αὐτῶν=καθ’ ἑαυτῶν.—Παρὰ κυρίῳ, before the Lord, in the face of the Lord, or from the Lord, with Him the Judge, cf. Act_26:8; 1Pe_2:20; Winer, p. 413. De Wette’s remark that the sense in our passage is incoherent is superficial and unjust.

2Pe_2:12. But these, as irrational animals, etc.—ἄλογα.—Evil angels know and feel the wrath of God; those false teachers are inferior to them, they are like animals that know nothing of a higher world. They are φυσικά, they belong altogether to the sphere of nature; it is as if they had no soul and still less a spirit. They are not led by reason, but only by their natural appetites, cf. Ps. 49:13, 21; Psa_141:10. Some take φυσικά for φυσικῶς.—[Bede here excellently remarks that there is a resemblance between these false teachers and brute beasts, in that both are led by their fleshly appetites to fall into snares and destruction. Cf. Bava Mezia, quoted by Wetstein, p. 2Peter 706: Quidam vitulus, cum ad mactandum adduceretur, R. Judam accessit, caputgue in ejus gremium reponens flevit. Sed ille, abi, inquit, in hunc finem creatus es.—M.]

Γεγεννημένα.—This is their natural destination, for this purpose they are created, i. e., to be caught by men, and to be killed for their use. Εἰς ἅλωσιν καὶ φθορὰν, both to be taken passively, not actively.—“Peter may be supposed to allude to their falling as prisoners into the hands of the government, and their suffering punishment according to human laws.” Roos. Ἐν οἶς ἀγνοοῦσι βλασφημοῦντες, attraction for ἐν ἐκείνοις ἅ ἀγνοοῦσι, like חֵרֵף בְּ, 2Sa_23:9, קְלֵּל בְּ, Isa_8:21, Winer, p. 651. Dietlein sees in ἐν τούτοις the sphere in which the railing takes place, cf. 1Pe_2:12. Therein lies the ground of their perishing, that which constitutes their guilt and distinguishes them from brute beasts.—Ἐν τῇ φθορᾷφθαρήσονται. Φθορά is inward, moral corruption and the spiritual death to which it leads, cf. 2Pe_1:4. The verb denotes outward destruction and future condemnation.—Their outward destruction here is still followed by retribution hereafter, the reward of their unrighteousness.

2Pe_2:13. Receiving the reward of unrighteousness.—Κομιούμενοι, cf. 1Pe_1:9. The participial sentences which follow must not be connected with ἐπλανήθησαν, which does not contain the leading thought of this paragraph, but they belong to what precedes and explain the unrighteousness of those false teachers, which unrighteousness should be taken in a general sense (cf. Luk_13:27; Rom_1:18). Some of these participles are subordinate to the preceding ones, e. g., εὐωχούμενοι, but most of them are coördinate.

Deeming revelling in the daytime their highest pleasure.—Ἡδονὴν ἡγούμενοι.—They know no other pleasure than τρυφή, rendered by the Syriac, deliciæ, voluptuousness, revelling, luxurious living.—Τὴν ἐν ἡμέρᾳ. Oecumenius=καθ’ ἡμέραν, Luk_16:19, daily. Others=momentary, transient well-living, as the day supplies it. So de Wette. Or: spending the day, without thinking of the future. So Dietlein. But all these renderings are contrary to grammatical usage. Gerhard:—the time of this present life, which compared with eternity, is only as one day. The right sense follows from a comparison with 1Th_5:7 : “They that be drunken, are drunken in the night.” But these are so lost to all sense of shame, that they revel at noon-day. We may also cite the case of those heroes of drunkenness, who revel all day long, Isa_5:22. [The Gnostics were renowned for such excesses. Jerome (adv. Lucif., p. 53) says, tunc Nicolaus diu nocthque nuptias facens obscoenas, etc.; and Epiphanius, haer., 25, gives one of their maxims, “that a man had no hope of everlasting life, ἐαν μὴ καθ’ ἑκάστην ἡμέραν λαγνεύῃ.”—M.]

They are full of spots and blemishes, revelling in their deceits, while they feast with you.—Σπὶλοι, in Judges 12 σπιλάδες, from σπιλόω, to stain, to soil. Both are identical in point of meaning, only the one is an adjective, the other a substantive. Stains, spots on garments, or in the face, moral stain.—Μῶμος= blame, disgrace [disfigurements, causing shame. Alford.—M], peculiar to Peter. They are people full of spots and disgrace, who stain the body of Christ and themselves, Deu_32:5. The two words must not be connected with ἐντρυφῶντες, as de Wette maintains, but they stand by themselves.—Ἐντρυφῶντες ἐν ταῖς ἀπάταις αὑτῶν, they revel in the gain of their deceits. The abstr. pro concreto. [A good sense may be obtained if the reading ἀγάπαις, cf. Judges 12, be retained. They called their gatherings ἀγάπαι, love-feasts, but they were occasions of revelry.—If ἀπάταις be retained, the remark of Windischmann (Vind. Petr., p. 45) will be found useful: “St. Peter would not call these heretical feasts by an honourable name (ἀγάπας), but styles them ἀπάτας, and describes their true character by adding the word ἐντρυφῶντες.” There is also a similar paranomasia or play on the words ἀπάτη and ἀγάπη in 2Th_2:10.—M.]—Συνευωχούμενοι from εὐωχία, ἔχω, ὀχή and εὐ, explained by Pollux, of public banquets.

2Pe_2:14. Having eyes full of an adulteress, etc.—Dietlein has the curious notion that the allusion is to some female member of a house into which they had crept, who had already become the victim of their seduction. Μοιχαλίδος is more pregnant than the reading ὀφθαλμοὺς μεστοὺς μοιχαλίας, which evidently originated with later transcribers. Hornejus explains it well: “adulteresses dwell, as it were, in their eyes.” But this does not yet account for the Singular. Respect is probably had to the harlot in Pro_2:16; Pro_6:24. Ἀκαταπαύστος connected with ὀφθαλμοὺς: full of ungratified lust of sin, insatiable in it. Another most pregnant term, peculiar to Peter, cf. 1Pe_4:1. Lustfulness is reflected in their eyes.

Luring unstable souls—children of malediction.—Δελεάζοντες from δέλεαρ, a bait to allure and attract with a bait, as does a fowler to catch birds, or a fisherman to catch fish, Jam_1:14. [Wordsworth: “A word twice used in this Epistle, see 2Pe_2:18; and a metaphor likely to occur to St. Peter, the fisherman of Galilee, to whom our Lord said, Mat_17:27, βάλε ἄγκιστρον, cast a hook.”—M.]

Ἀστηρίκτους, cf. 2Pe_3:16, a peculiar expression, explained by Jerome thus: “Souls which are not yet strong through the love of Christ,” and therefore easily turn hither and thither.—Γε̇γυμνασμέυην, practised, exercised, schooled.—Πλεονεξίαις, covetousness in its various kinds and forms, cf. 1Pe_2:1; 2Pe_2:3, especially also the lust of honour and enjoyment. Erasmus interprets it by rapinae.—Children of malediction, according to the Hebraism=persons devoted to and worthy of the curse, cf. 2Th_2:3 : Psa_109:17, etc. Calov: “From the throat he passes to the eyes, the tongue, the heart, and the life.”

2Pe_2:15. Having forsaken the right way they are gone astray.—Gerhard gives the following connection: “He illustrates the covetousness of the false teachers by the example of Balaam, who once, by his love of lucre, suffered himself to be beguiled into cursing the people of Israel, cf. Judges 11.” Another point of comparison, which is not made prominent here, is the commingling of the Divine and the worldly, hypocrisy and allurement to harlotry, Num_25:1. etc; Num_31:16; Rev_2:14.—Τὴν εὐθεῖαν ὁδὸν. This is the way of revealed truth, 2Pe_2:2; of righteousness, 2Pe_2:15. It is called sometimes the way of the Lord, Gen_18:19; Jdg_2:22; Act_18:25; the way of peace, Isa_59:8; Rom_3:17, the way of wisdom, Pro_4:11, the way of life, Pro_10:17; the way of salvation, Act_16:17.—They were consequently persons who at one time had taken the right way, but had now backslidden.—Πλανᾶσθαι, to go astray, to err, take a wrong way, a figure denoting the various by-roads into which they get, and the uncertainty which attends their aberration, cf. Mat_24:5; Joh_7:12; 2Ti_3:13.

Following after the way of Balaam, etc.—Ἐξακολουθήσαντες, 2Pe_1:16; 2Pe_2:2; defines ἐπλανήθήσαν—Τοῦ Βοσόρ, the son of Bosor. Hebrew ע בְּעוֹר is changed into σ, because some grammarians maintain that in the Babylonian pronunciation the ע was a kind of sibilant. צ and ע are often interchanged; so Gesenius and Ewald.—The wages of unrighteousness.—Gerhard: “The reward which the Moabite ambassadors carried in their hands, Num_22:7, are called wages of unrighteousness, because Balaam hoped to receive the money for an unjust and wicked work (the cursing of Israel).” Ἠγάπησεν, a mild term but suited to the circumstances. The sacred narrative does not explicitly refer to the covetousness of Balaam, Num_4:22; he seemed inclined to shape his course wholly according to the will of God; but when the second embassy offered him greater gifts and honours, he induced the messengers to prolong their stay that he might once more inquire of the Lord whether he should go. Num_2:19. His dominant lust is also exhibited in Num_2:34. [See Bp. Butler’s Sermon “Upon the character of Balaam.”—M.]

2Pe_2:16. But was rebuked for his peculiar iniquity.—Ἔλεγξιν δὲ ἔσχεν, he received not punishment, but a rebuking conviction, as indicated below. Παρανομία=ἀδικία. He clearly knew that it was the will of God that he should not curse the people: yet he resisted it.—Ἰδίας. Dietlein: “The perversion of the law peculiar to him, and the archetype of the same perversion in the false prophets,” Far-fetched.—Huther arbitrarily takes it in the sense of αὑτοῦ. It rather denotes that the transgression was peculiar in that he transgressed the will of God, Num_22:12, while complying with His commandment, which gave him up to the counsel of his heart, Num_22:20; Num_22:35.

A dumb beast of burden, etc.—Ὑποζύγιον, a yoke-beast, a beast of burden, especially an ass, Mat_21:6, ἄφωνον, in antithesis to the human voice. The antithesis between ἄφωνον and ἀνθρώπου φωνῇ φθεγξάμενον is designed to bring out the miraculous character of the incident.—Ἐκώλυσε. De Wette says: “It was not the ass that forbade him, but the angel, Num_22:22. etc.” But this is not a discrepancy between our passage and the Mosaic account, for God made use of that dumb animal to prevent his going onward, while the angel suffered him afterwards to pass on to punishment, as de Wette himself observes. Gerhard: “Balaam was able and ought to have seen, from so uncommon a miracle, that his way was perverse.” In the Epistle of Jude, 2Pe_2:11, two additional examples are given, that of Cain and that of the company of Korah; the reward of Balaam being only briefly introduced.—Παραφρονία, folly, senselessness, madness. It is madness indeed to fight against God, Psa_109:3; Act_5:39. It is, says Luther, an unequal fight, if old pots will fight with rocks; for let it happen as it will, the pots will come to grief.—Προφήτου. The Mosaic account shows that revelations were made to him, Num_22:8; Num_22:13; Num_22:18-19; Num_23:5; Num_23:16; Num_24:16-17; but also that his soul was open to influences of the kingdom of darkness, Num_24:1. etc.; Num_23:1. Ambrose, Gregory of Nyssa and Theodoret infer from the latter passages that he was a prophet of the devil. Compare on the enigmatical character of Balaam, Kurtz, Getchichte des alten Bundes, 455 [and Butler’s Sermon on the Character of Balaam.—M.]

Ver.17. These are wells without water.—Two figures are now introduced to describe the influence of the false teachers upon others. Calov sees here a reference to Jer_2:13, where God Compares Himself to a fountain of living waters, and the idols, so much run after by the many, to broken cisterns, that can hold no water. “They contain no water of wholesome wisdom and living consolation.” Oecumenius: “They have lost the water of life.” Augustine: “He calls them wells, because they had received the knowledge of the Lord Jesus Christ, without water, because they do not live agreeably to their knowledge.” Pro_10:11 states the contrary. We are especially reminded of Pro_21:6, the original of which refers to scattering mist, to dispersing vanity, cf. Pro_14:24; Isa_35:7. Umbreit suggests the well-known mirage. The thirsty traveller in the desert perceives a moving sheen which he takes for a stream or a lake, hastens to it, but, reaching it, is bitterly disappointed, for it all dissolves into empty vapour.—Huss: “Where you find a well without water, you find dirt and mire. So these contain no water of inflowing grace, but the mire of wickedness. No wonder, seeing that they have forsaken the fountain of living water.” They are not hallowing, but polluting wells.

Clouds driven along by a whirlwind.—Νεφέλαι ὑπὸ λαίλαπος ἐλαυνόμενοι. Dietlein incorrectly renders fogs, alleging them to be clouds with the lateral idea of inward absence of clearness. [If the reading ὁμίχλαι be retained, render “mists.” See Appar. Crit. Comm. in Catena: οὐκ εἴσι, φησί, διαυγεῖς ὥσπερ οἱ ἅγιοι οἱ ὄντες νεφέλαι, ἀλλ’ ὀμίχλαι, τουτέστι, σκότους καὶ γνόφου μεστοί, ὑπὸ τοῦ πονηροῦ πνεύματος ἐλαυνόμενοι.—M.] Λαίλαψ.Gerhard produces the definition of Aristotle, who describes it as a violent wind turning upward and downward, cf. Mar_4:37; Luk_8:23; LXX. Job_38:1; Jer_25:32.—Ἐλαυνόμεναι, used of ships driven to and fro by strong winds, Jam_3:4, and of the possessed driven by demons, Luk_8:29. The parallel passage in Judges 12 reads: νεφέλαι ἄνυδροι (cf. Pro_25:14) ὑπὸ ἀνέμων περιφερόμεναι, clouds which promise rain, but give none because they are chased away by the wind. Jude adds three other figures. Peter’s point of comparison is different; with him the emphasis rests on ἐλαύνεσθαι, which is designed to denote the inconsistency, the wavering and Unquietness of the false teachers. Huther says that νεφέλαι denotes inward emptiness.—Huss: “Clouds driven along by the wind produce a tempest and obscure the splendour of the sun, so in like manner those, false teachers disturb the peace of souls and obscure the Sun of righteousness by the darkness of error.”

For whom the blackness of darkness is reserved forever.—Οἶς ὁ ζόφος. De Wette observes that ἀστέρες πλανῆται, Judges 12, is here left out and that οἰς ὁ ζόφος. of is inappropriately put down; most unfair, for Peter as well as Jude use the figure with reference to the false teachers. Dietlein rightly replies that “if Peter had found ἀστέρες πλανῆται, which would be even more telling in connection with his οἶς ὁ ζπ́φος than νεφέλαι, he would hardly have omitted those words.” [Add that darkness is predicable of clouds driven by the wind as well as of wandering stars; the charge of inappropriateness is therefore unfounded.—M.] The relative οἷς necessarily belongs to οὖτοι, not to πηγαί or νεφέλαι, which would require αἶς.

Blackness of darkness denotes extreme darkness, Mat_8:12; Mat_22:13; Mat_25:30.

Reserved.—Reverts to the judgment of the angels, 2Pe_2:4; cf. 1Pe_1:4; 2Pe_3:7; 2Pe_3:17. Stier: “That blackness of the judgment is reserved, spared, laid in store for them which is due to the darkness of their sin.” A dark life is justly punished with darkness, especially because of the seduction of so many souls.—Εἰς αἰῶνα, it is reserved for them down to the remotest periods in time to eternity, no matter what changes may take place with the earth and the world.

2Pe_2:18. Speaking great swelling words of vanity, they entice, etc.—Ὑπέρογκα from ὅγκος, bulk, exceeding bulk, swelling, figuratively, pride. Judges 16, has: τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα Luther: “Proud words with nothing to back them,” hollow, vain phrases, bombast. Want of mind, want of power and emptiness are generally concealed under a hollow sound of words.—Δελεάζουσιν, see 2Pe_2:14.—Bengel: “They pretend, as if they were lights of the Church, over-great things, but these wells, these clouds yield nothing.—Ἐν επιθυμίαις σαρκός. Gerhard: “These are the bait with which they attract others,”—Ἀσελγείαις in apposition with ἐπιθυμίαις. We may also translate with Huther: “They entice in the lusts of the flesh (i. e. insnared, in them, ruled by them) by licentiousness those, etc.”—Ὅντως in truth, in sincerity and not only in the mask of hypocrisy [but ὀλίγως=ὀλίγου, cf. Appar. Crit. seems preferable.—M.]—Ἀποφυγόντας suits ὀλίγως better than ὄντως.—Τοὺς ἐν πλάνῃ ἀναστρεφομένους dependent on ἀποφυγόντας. Huther: “Those from whom the deceived persons had separated, non-christians, especially the heathen, who spend their life in error, ἐν πλάνῃ.”

2Pe_2:19. Promising them liberty, etc.—The subject of their great swelling speeches turns especially on liberty, that is, on the false liberty of living as they pleased, of indulging the flesh to the full. Grotius refers to certain Gnostics, whom Irenæus reports to have boasted that their soul had been liberated from all moral restraints, as if Christ had acquired for us the liberty to sin. [This was the doctrine of Simon Magus and his followers.—M.] A promise similar to Gen_3:5; cf. 1Pe_2:16; they use liberty as a cloak of maliciousness, cf. Gal_5:13.

Slaves of corruption, 2Pe_1:4; 2Pe_2:12, of those sins and vices which end in perdition.—Ηττηται, by whom a man is permanently overcome, of him he has also become the slave, cf. 1Sa_17:9. He cites martial law; by whom a man is overcome in war, by him also is he enslaved. Those persons are brought by Satan into the slavery of sin and death, cf. Joh_8:34; 1Jn_3:8; Rom_6:16.

2Pe_2:20. For having escaped the pollutions of the world, etc.—The question is, which is the subject of this verse? Huther thinks that we must understand the false teachers, because of the connection of this verse with the clause at the end of the preceding verse. Then the γάρ would refer back to the φθορα of 2Pe_2:19. But the hypothetical form of this verse is against Huther, whereas the false teachers are introduced before as very decided persons, although it may be said that the reality is here expressed hypothetically, as is so often the case. But since ὄντως ἀποφυγόντας (2Pe_2:18) belongs to the deceived, it is better to apply ἀποφυγόντες here with Bengel, and al. to the same persons. But then we have to supply before 2Pe_2:20, the sentence: “As the, false teachers are themselves slaves of corruption, so they make those whom they deceive slaves of corruption: for—.” Μιάσματα occurs here only in the New Testament, but μιασμός, 2Pe_2:10, stain, pollution. The reference to noxious particles floating in the air, called by physicians miasma, is out of the question here, for the word was not used in this sense at the time the Epistle was written, although, as Gerhard shows, those exhalations are an apt figure of sin.—Ἐν ἐπιγνώσει, cf. 2Pe_1:2-3; 2Pe_1:8; 2Pe_3:18. Here also it denotes vital knowledge.—Ἐμπλακέντες. Gerhard: “This word is very emphatic; it describes those who become entangled with snares and ropes; 2Ti_2:4 it is used of those who are so entangled with the affairs of this life, that they are unable to please Him any longer whom they stand pledged to serve. The LXX. use it for נָפַל to fall, Pro_28:18, from animals which fall, if they become entangled in snares and traps”.—Ἡττῶνται, they return again into the slavery of sin and Satan, from which they had been delivered.

Their last state is worse than the first, appears to have been a proverbial mode of speech, cf. Luk_9:26; Mat_12:45; Mat_27:64. Grotius cites a passage in Hermas, 2Pe_3:2, which evidently has respect to this place: “Quidam tamen ex iis maculaverunt se et projecti sunt de genere justorum et iterum redierunt ad statum pristinum, atque etiam deteriores quam prius evaserunt.”—τὰ πρῶτα is the condition anterior to their conversion; τὰ ἔσχατα, the state of entire captivity in sin and its corruption. The reason being, that as there is no standing still in the way of a secure sinner, the power of sin, and with it also the guilt and punishment, have become so much the greater.

2Pe_2:21. For it had been better for them not to have known the way of righteousness.—Γὰρ does not introduce the proof, but the explanation and confirmation of the preceding proposition. It were better for them if they had no such great guilt. Chrysostom: “Do not sin after forgiveness, suffer thyself not to be wounded after thy healing, nor to be stained after grace. Think, O man, that guilt is greater after forgiveness, that the renewed wound is more painful after healing, and that the stain is more troublesome after grace. He therefore is ungrateful for forgiveness who sins again; he is unworthy of health who wounds himself anew, and he deserves not to be cleansed who stains himself after grace.”—Ἦν, Imperf. Ind. where we use the Conjunctive (cf. Winer, p. 327.) [Translate: “For it were better,” etc.—M.]—Ὁδὸν δικαιοσύνης. Gerhard: “The doctrine of Christ, of the Gospel, which points out the way how to acquire righteousness before God and eternal life.” Cf. 2Pe_2:2.

Than having known it, to turn back, etc.—ἐπιγνοῦσιν. Supply ἐστι or ἦν a well known attraction.—ἐπιστρέψαι. to turn to something and return, cf. Mar_13:16; Luk_8:55; Act_3:19. Huther considers ὑποστρέψαι. the true reading; de Wette prefers the former.

From the holy commandment.—Ἐντολῆς that part of the fore-mentioned way of righteousness which comprises the doctrine of morals, and especially the cardinal commandment of love, Joh_13:34; Joh_15:12; 1Jn_3:23. But it may also denote the whole of the doctrines of Christ, as a commandment that must be believed and practised, as we have it in Joh_12:49; Joh_15:10. It is called holy on account of its origin, substance and end, on account of its contrast to the pollutions of the world, and because it is the means of man’s holiness.

Delivered to them, cf. Judges 3.

2Pe_2:22. But it is happened to them that saying of the true proverb.—Their relapse into their old sinfulness is elucidated by two similes taken from the animal world, with reference to 2Pe_2:12.—Συμβέβηκε δέ The truth of that proverb has been fulfilled in them, cf. Mat_7:6.—Παροιμία (from οἶμος, way) a proverb, wisdom by the way, in the street.—Κύων, the first proverb with a slight variation is taken from Pro_26:11. The Participle must not be changed into its finite verb, but δεικτικῶς should be taken as referring to a case really under observation, see Winer, p. 369.

The dog, etc.—Ἐξέραμα from ἐξεράω, to throw out, to vomit.—Εἰς supply ἐπιστρέψασα—Κύλισμα, something rolled, and=κυλινδήθρα, a place for horses to roll in, the place of wallowing.—Βόρβορος, dirt, filth, mire. The second proverb is not found among Solomon’s; it seems to be taken from popular tradition, although parallels are by no means wanting. Grotius produces several from Aratus and Philo. Similar passages are found in the Rabbinical writings. Augustine adds: “See how terrible is that to which he compares them; for it is a terrible thing: a dog, etc.—What wilt thou be in the sight of God?”

DOCTRINAL AND ETHICAL

1. Luther and other evangelical teachers show that the prophecy of Peter met its fulfilment not only in the first age of the Church, but especially in the papacy. Gerhard, e. g., mentions the written words of Ulric, bishop of Augsburg, about A.D. 2Peter 800: “Popes, bishops and clergymen rush so passionately into voluptuousness, that they perpetrate the most horrible and unnatural vices.” Sixtus IV., says Gerhard, was a Sodomite, and granted leave to cardinals with whom he was on terms of intimacy, to indulge this vice during three summer-months. Paulus Jovinus affirms the same atrocity on the part of Leo x. Consult, for the fulfilment of the other marks of false teachers, Gerhard and Calov on the respective passages.

2. Augustine specifies four kinds of destruction or death. The first death is the death of the soul, if through sinning it becomes separated from God, who is the life of the soul, as the soul is the life of the body. The second death is that of the body, when it becomes separated from the soul. The third is the second death of the soul, when, in a state of separation from God and the body, it endures punishment. The fourth and last death is the death of the whole man, when the soul, without God, but with the body, will have to suffer eternal punishment.

3. As Christ has His forerunners and types, so has antichrist his. To these belong Balaam in particular. “The souls of oracular personages, prophets, magicians and enchanters like Balaam resemble the strings of a lute, which vibrate in unison with kindred notes, and reëcho them. The true prophets who were in sympathy with God, caught those notes of sympathy from above, but the false and devilish prophets caught them from beneath (Exo_7:11); those like Balaam caught them from both directions without being able to identify them until their heart inclined more to one or the other.” Richter, Hausbibel.—The history and character of Balaam affords us important insight into the nature of prophecy.

4. Spiritual and carnal adultery, says Gerhard, go mostly hand-in-hand. The devil is a liar and an unclean spirit, Joh_8:44; Luk_11:24, and hence incites those whom he holds captive in his bonds to the propagation of lies and impure lusts. Those strong spirits of the post-Apostolic age, who began to stir in the time of Peter, and whose rise he foresaw, were wont to indulge in such swelling words: “Only a small standing pool can be polluted by unclean things that are poured into it, not so the ocean, which receives every thing, because it is conscious of its greatness; so little men are overpowered by meats; but he that is an ocean in power (ἐξουσία) receives every thing without being polluted thereby.” So says Porphyry. See Neander. “We must,” (Clement of Alexandria reports them to have said) “fight lust in the enjoyment of lust, for it is no great thing to abstain from lust if it has not been tasted, but it is a great thing to indulge lust without being overcome by it.” Those false teachers have met their brethren in the restorers of the flesh and the Latter Day Saints. What sophisms and powerful errors may not be brought forth in the last days of the Church!

5. What we read here of extreme darkness, is by no means in conflict with those passages which speak of fiery flames and the lake of fire; for as intense heat and intense cold prevail in different localities here on earth at one and the same time, so the Scripture informs us that there are very different localities in the wide extent of the lower world.

6. If those who have truly escaped from the pollutions of the world, may again be entangled therein, then Holy Scripture teaches that relapsing from the state of grace is possible,—a doctrine denied by the Calvinistic School on untenable grounds.

HOMILETICAL AND PRACTICAL

The great folly of preferring momentary pleasure to eternal happiness. Salvation may be gained or lost in one moment of time.—“Sin is fruitful: it does not end where it begins; the sin that succeeds another is usually the punishment of that which precedes it, and that which precedes, mostly the cause of that which follows.” Gerhard.—An unfortified mind opens the gate and the door to false teachers.—Stability of mind is a precious jewel.—Wicked men who fan the sparks of carnal lust in others, are able by means of such inflaming to do with them what they please.—“As soon as the heart is removed from trust in God, from glorying in the knowledge of our Lord Jesus Christ, so soon all seductions have again free entrance into the same. At first menresist for awhile, but by and by their courage flags and they are overcome at last.” Rieger.—The most wretched slavery is the service of sin, for sin is the greatest tyrant.—“Those who lead a disgraceful and a vicious life, are threatened not simply with transient punishment in fire.” Augustine.—The great danger of relapse: 1. The greater the measure of grace received, the greater the punishment, Heb_6:4-6; Heb_10:26-27. 2. Conversion is increasingly difficult in the case of those who have fallen from grace, just as a disease is more difficult to cure on its return than at its first occurrence.—How does relapse take place? It is usually not sudden, but gradual. Remissness in watching and prayer, indifference to the punishment of the Spirit are its precursors. The company of pious Christians is exchanged for that of vain worldlings; the reading of entertaining books is substituted for the study of the wholesome word of God, and Christian liberty is enlarged to its utmost limits. If, to crown the whole, deceivers step in, the relapse is completed.—A relapsed person is more dangerous to others, “because knowing Christianity, he is able to hurt it more seriously by cunning than another who never knew it.” Roos.

Starke:—The deceits of sin and Satan degrade many men not only to the level of brutes, but in many points below it. O hateful monsters, ye fare worse than dumb brutes, Isa_1:3.

2Pe_2:13. Excellent portraiture of Romish false teachers! but the evangelical Church, alas, is not free from such shameful blemishes. O Lord, heal this great hurt, Psa_12:2.—The wicked, as he seeks rest in sin of every kind, seeks it also in debauchery, but does not find it, although he fancies to find it forthwith, fresh lusts evermore disquiet him again and urge him to sin, so that he is a veritable slave of sin.—Every human heart is sinful, but if it is thoroughly trained and practised in sin, it is altogether imbedded in corruption and nigh to the curse. O accursed man, tremble and pray without ceasing: “O God, create in me a pure heart,” and exercise thyself hereafter in godliness, 1Ti_4:7. He that is devoted to covetousness, has already departed from the right way, 1Ti_6:10; Luk_12:15.—Wilt thou and canst thou compel God to prevent thy wickedness by miracles? If thou wilt not suffer His word to deter thee from evil, He will allow it, but, look, what He will do, Luk_16:30-31.—Many words, little power! Falsehood-mongers are deceivers. The reverse is equally true. Happy the cities and countries which have teachers after the pattern of Paul, 2Co_7:16; 2Co_4:2.—None wants to be a servant, none a slave of the fiend, but all sinners are the slaves of their lusts, of their belly, of their flesh and of the worst enemy of their temporal and eternal happiness, Joh_8:34.—Mark the deceit of the devil and of sin; they show thee not fire and sword, the gallows and the wheel, but portray only that which pleases and attracts; yet if thou sufferest thyself to be entangled and caught, all those things will follow, and damnation at the last, Heb_3:13. Fearful to hear, but true; relapses are dangerous and finally incurable Heb_10:26-27.—Let him that standeth take heed lest he fall, 1Co_10:12.—O man, thou makest so much of outward cleanliness in dress, in ornament and beautifying, but in the natural state of thy soul thou art like unclean dogs and sows. Remember that in proportion as thy soul is more noble than thy body, so shouldest thou the rather provide for her cleansing and beautifying.

Lisco:—The fearful relapse into sin.—The fearful end of the enemies of the Kingdom.

[2Pe_2:12. Dwight: Punishment of the Wicked, its Nature. Theol. V., 470.

2Pe_2:5. Lightfoot: The Way of Balaam. Works, VII., 78.

2Pe_2:19. Blair, H.: On the Slavery of Vice. Serm. IV., 201.

Collyer, W. B.: Christianity compared with Deism. On Scripture Comparison.

2Pe_2:20. Smalridge, Bp.: The Danger of Relapsing. Sermons, 547.

2Pe_2:20-21. Simeon, C.: Apostates in a Worse State than Ever. Works, XX., 333.

Tholuck, A.: Light from the Cross, p. 41.—M.]

Footnotes:

[15] 2Pe_2:10. [ German: “The fool-hardy, haughty ones—tremble not to speak evil of glories.”

Translate: “Darers, self-willed,—they tremble not while railing at glories.”—M.]

[16] 2Pe_2:11. [German: “Whereas angels, although greater in strength and might, do not bear their judgment of railing (i. e., the sentence passed on their railing) which is given against them before (=by) the Lord.”—M.]

παρὰ κυρίῳ cancelled by Lachmann and Tischendorf.

[17]2Pe_2:12. [ Cod. Sin. reads αὐτοὶ for οὗτοι.—M.]

[18]2Pe_2:12. [ ἄλογα ζῶα=irrational animals.—M.]

[19]2Pe_2:12. [ γεγεννημένα, Rec. A2, Sin; γεγεννημένα, A1. B. C., Theile.—M.]

[20]2Pe_2:12. [ ἀγνοοῦντες βλασφημοῦσιν, Cod. Sin.—.M.]

[21] 2Pe_2:12. [ Rec, Sin.,C2, al., καταφθαρήσονται; καὶ φθαρήσονται, A. B1, al., Theile, Alford.

Translate: “But these, as irrational animals, born naturally for capture and destruction, speaking evil of things which they know not, shall even perish in their corruption.”—M.]

[22]2Pe_2:13. [ For κομιούμενοι, B., Cod. Sin., read ἀδικούμενοι.—M.]

[23]2Pe_2:13. [ Cod. Mosq. for τρυφήν, τροφήν.—M.]

[24] 2Pe_2:13. [ἀγάπαις, A. B. (Mai), Vulg., al.—M.]

So Lachmann, as in Judges 12. But it is more probable that a transcriber changed ἀπάταις into ἀγάπαις, than the reverse, ἀπάταις sustained by A. C. G. K., al. αὐτῶν also, which is critically established, favours only ἀπάταις is and not ἀγάπαις, as has been pointed out by Gerhard and de Wette.

[25]2Pe_2:13. [Translate: “Receiving, as they shall (Alf.), the reward of unrighteousness. Deeming revelling in the daytime their highest (so German) pleasure, they are full of (German) spots and disgrace, revelling in their deceits, while they feast with you.”—M.]

[26]2Pe_2:14. [ μοιχαλίας, A., Cod. Sin.—M.]

[27]2Pe_2:14. [ ἀκαταπάστους, A. B. ἀκαταπαύστου, Cod. Colbert.—ἁμαρτίαις, Cod. Sin.—M.]

[28]2Pe_2:14. [ πλεονεξίας, A. B. C., Sin., al., Lach., Tisch. [πλεονεξίαις, Rec., Theile, al.—M.] Huther cites examples from the Classics for the constr. with Genitive.

[29]2Pe_2:14. [ Translate: “Having eyes full of an adulteress, and that cannot be made to cease from sin; luring unstable souls, having a heart practised in covetousness (Germ., selfishness), children of malediction.”—M.]

[30]2Pe_2:15. [ τὴν before εὐθεῖαν omitted by [A. B. C. K. L.] Griesb. [Alf.] al.

[31]2Pe_2:15. [ For βοσόρ, βεώρ, B.; βεώορσορ, Sin.—δς omitted by B.—M.]

[32]2Pe_2:16. [Cod. Sin. omits ἐν before ἀνθρώπου.—M.]

[33]2Pe_2:17. [ καὶ ὁμίχλαι, A. B. C, Sin., al., Griesb., Tisch. Alf.—M.] ὁμἰχλαι from ὁμίχω, mists, vapours. [νεφέλαι, Rec, L., Theile.—M.]

[34]2Pe_2:17. [ Εἰς αἰῶνα omitted by B—M.] Lachm., Tischend.; it may have been inserted from Jude, [but found in Rec, A. C. L., al; and retained in German version.—M.]

[35] 2Pe_2:18. Rec. with A. B., al. reads ὀλίγως, Griesbach on good authority ὄντως, which appears to be the more difficult reading. [Cod. Sin., τοῦ ὄντως (**τοὺς ὀλίγως) ἀποφεύγ.—M.] Lach., Tisch., al. prefer ἀποφεύγοντας, being on the point of escaping.

[Translate: “Speaking great swelling words of vanity, they entice in lusts by licentiousness of the flesh those who were only just escaping (Germ., who were in truth escaping) from them who live in error.”—M.]

[36]2Pe_2:19, [ Cod. Sin. omits καὶ after τούτῳ.—M.]

[37]2Pe_2:20. [ Insert ἡμῶν after κυρίου, Cod. Sin., A. C. L., al.—M.]

[38]2Pe_2:21. [ κρίσσον for κρεῖττον, Cod. Sin. κρεῖσσον, A.—M.]

[39]2Pe_2:21. [εις τὰ ὀπίσω ἀνακάμψαι ἀπὸ τῆς, Cod. Sin.] εἰς τὰ ὀπίσω ὑποστρέψαι ἀπό, Lachmann. [ἐπιστρέψαι ἐκ τῆς, K. L., Theile, al.; ὑποστρέψαι ἐκ τῆς, B. C, Alford, al.—M.]

[40]2Pe_2:22. [ Omit δέ after συμβέβηκεν, A. B., Cod. Sin.—M.] Lachm., Tischend.; it seems to be a later addition. [Rec, C. K. L., Theile, al. insert it.—M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2:11 Even angels . . . do not dare to charge evil supernatural beings with blasphemy, but the false teachers were so arrogant that they did not hesitate to do so.

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

2Pe 2:11. Ὅπου) where, used for when. A particle suitable for reproof: 1Co 3:3.—ἄγγελοι, angels) and moreover the archangel. That which Peter had in mind, as either already known to his readers, or as not yet to be disclosed, Jude afterwards expressed. The Epistle of each is in a remarkable manner parallel with the other.—ἰσχύϊ) Right is defended by strength; and these are both in agreement with each other. Men are little [dwarfs] in both respects; angels are greater; God is best and greatest.—μείζονες, greater) A grave pleasantry: greater than mere petty men.—οὐ φέρουσι κατʼ αὐτῶν, do not bring against them) that is, do not assail dignities, etc., Jud 1:9.—παρὰ Κυρίῳ) before the Lord. They abstain from judgment, through reverence of the Judge and His presence.—βλάσφημον) That is sometimes railing, which is spoken against any one with truth, but in an unbecoming manner. Judgment belongs to God, not to angels.

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

2Pe_2:11. Compare Jud_1:9. What Jude says specially of the archangel Michael is here more generally affirmed of angels. In this its generality the thought is hardly intelligible; the necessary light is obtained only by comparing it with Jude (de Wette). If the priority of this epistle be assumed, the thought here expressed must have reference to Zec_3:2 (thus Schott, Steinfass, Hofmann).

ὅπου] cannot stand here as assigning the reason, as it sometimes does in the classics, since it refers back not to τολμηταί, but to δόξας οὐ κ.τ.λ.; but neither is it equal to whilst even, since even; this use can nowhere be established. It is meant rather to indicate the similarity of the relationship (with respect to the δόξαι).[71] The adversative relationship lies not in the particle, but in the thought.

ἄγγελοι] according to the parallel passage, not evil, but good angels.

ἰσχύϊ καὶ δυνάμει μείζονες ὄντες] The comparative expresses the relation in which they stand either to the τολμηταί or to the δόξαι. The latter reference deserves the preference, sinceand to this Hofmann has called attention, Schriftbew. I. p. 460it is understood of itself that angels are more powerful than men (Wiesinger, Schott, Steinfass).

οὐ φέρουσι … κρίσιν] φέρειν κρίσιν (Jude: ἐπιφέρεις κρίσιν) does not mean to endure a judgment (Luth.), but to pronounce a judgment.

βλασφημόν, with an eye to βλασφημοῦντες.

κατʼ αὐτῶν] not adversum se (Vulg.), but αὐτῶν goes back to δόξας (Calvin, Beza, Hornejus, Wolf, de Wette, and all the more modern interpreters, with the exception of Fronmüller), by which are to be understood hereas in Judethe diabolical powers. The opposite interpretation, according to which the meaning should be that the wicked angels are not able to bear the judgment of God on their blasphemy (Luther, Fronmüller, etc.), is opposed not only to the language (βλάσφημος κρίσις equal to κρίσις βλασφημίας) but to the context.

παρὰ κυρίῳ] These words, the genuineness of which is doubtful, may not be explained with Bengel: apud Dominum … reveriti, abstinent judicio; for, as Hofmann justly remarks, παρὰ κυρ. belongs to that which is denied, and does not explain why that does not happen which is denied. The conception is, that angels appear before God, and, before His throne, tell what evil spirits are doing in the world. Cf. Winer, p. 369 [E. T. 493].

[71] It corresponds to where in passages such as: some laugh, where others weep; thus here, these rail where the angels οὐ φέρουσιν κ.τ.λ. It must not be interpreted, with Hofmann, as equal to καθʼ ὦν.

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 2:11 . ὅπου = “whereas”. The interpretation of this verse turns on the meaning of κατʼ αὐτῶν . Does it refer to the false teachers, or to a distinction between two sets of angels, which finds an illustration in the contest between Michael and Satan for the body of Moses? (Jud 1:9 ). In the latter case κατʼ αὐτῶν would refer to the fallen angels. Another possible interpretation is that ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες are a superior class of archangels (Spitta), and κατʼ αὐτῶν would refer to the δόξαι in general. Chase suggests that the reference is to the false teachers, and angels are represented as bringing before the Lord tidings as to the conduct of created beings, whether angels or men ( op. cit. 797 b ).

We may note the tendency in 2 Peter exemplified here to put in general terms what Jude states in the particular, in the story of Michael and Satan. The particulars of Jude are omitted (as also the name Enoch afterwards) in order to avoid direct reference to apocryphal writings. Accordingly the sentence, οὐ φέρουσιν κατʼ αὐτῶν βλάσφημον κρίσιν , is only intelligible by reference to Jud 1:9 , where Michael does not himself condemn Satan, but says ἐπιτιμήσαι σοι κύριος . Cf. note on βλασφημοῦντες , 2Pe 2:10 .

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

which are--though they are.

greater--than these blasphemers. Jude instances Michael (Jde 1:9).

railing accusation--Greek, "blaspheming judgment" (Jde 1:9).

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

before the Lord--In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, Co1 4:4-5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." Sa2 16:7-8, Shimei; Num 16:2-3, Korah, &c., referred to also in Jde 1:11; Num 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

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 11. Whereas angels, c.] This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zec 3:1, and Jude 1:9 to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny.

Before the Lord.] παρακυριω is wanting in a number of MSS. and most of the versions.

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

11. Whereas angels. He hence shews their rash arrogance, because they dared to assume more liberty than even angels. But it seems strange that he says that angels do not bring a railing accusation against magistrates; for why should they be adverse to that sacred order, the author of which they know to be God? Why should they oppose rulers whom they know to be exercising the same ministry with themselves? This reasoning has made some to think that the devils are meant; but they do not thus by any means escape the difficulty. For how could Satan be so moderate as to spare men, since he is the author of every blasphemy against God? And further, their opinion is refuted by what Jude says. [Jude 1:9.]

But when we consider the circumstances of the time, what is said applies very suitably to holy angels. For all the magistrates were then ungodly, and bloody enemies to the gospel. They must, therefore, have been hateful to angels, the guardians of the Church. He, however, says, that men deserving hatred and execration, were not condemned by them in order that they might shew respect to a power divinely appointed. While such moderation, he says, is shewn by angels, these men fearlessly give vent to impious and unbridled blasphemies.

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.

(11) Whereas angels.—Literally, Where angels—i.e., in circumstances in which angels. This verse, if it refers to the same incident as Jud_1:9, seems at first sight to tell somewhat in favour of the priority of Jude; for then, only when compared with Jud_1:9, does it become intelligible. The inference is that this is an abbreviation of Jude, rather than Jude an amplification of this. But (1) such an inference is at best only probable. The writer of this Epistle might possibly count on his readers at once understanding his allusion to a tradition that may have been well known, while St. Jude thought it best to point out the allusion more plainly. (2) It is possible that the contest alluded to is not that between Satan and Michael about the body of Moses, but that between Satan and the angel of the Lord about Joshua the high priest (Zec_3:1-2). (3) It is also possible that it does not refer to any contest with Satan at all, but merely to angels not denouncing these false teachers before God, but leaving them to His judgment. If either (2) or (3) is correct, the argument for the priority of Jude falls to the ground. If (1) is right, then the argument really favours the priority of 2 Peter; for if the author of 2 Peter had Jude before him (and this is maintained by those who contend for the priority of Jude), and wished to make use of St. Jude’s illustration, why should he so deface St. Jude’s statement of it as to make it almost unintelligible? The reason suggested is altogether inadequate—that reverential feelings made him wish to avoid mentioning Michael’s name—a name that every Jew was perfectly familiar with in the Book of Daniel.

Greater in power and might.—This is taken in two ways—either “greater than these audacious, self-willed men,” which is the simpler and more natural explanation; or “greater than other angels,” as if it were a periphrasis for “archangels,” which is rather awkward language. But either explanation makes good sense.

Railing accusation against them.—Literally, a railing judgment. Wiclif has “doom,” all the rest “judgment” both superior to “accusation.” “Against them,” if the reference is either to the contest about the body of Moses or to Zec_3:1-2, must mean against “dignities,” and “dignities” must here mean fallen angels, who are considered still to be worthy of reverence on account of their original glory and indefectible spiritual nature. The position is, therefore, that what angels do not venture to say of devils, this, and worse than this, these audacious men dare to say of angels and other unseen powers. But “against them” may possibly mean “against the false teachers,” i.e., they speak evil of angels, yet the angels bring no denunciation against them, but leave all judgment to God (Deu_32:35-36; Rom_12:19; Heb_10:30). This explanation avoids the awkwardness of making “dignities” in 2Pe_2:10 mean unseen powers generally, and chiefly good ones; while “against dignities” in this verse has to mean against evil powers only.

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

11. Whereas angels, which are greater in power …] Some of the MSS. omit the words “before the Lord.” The words as they stand here leave it uncertain of what instance the Apostle speaks, but it is probable that he refers to the tradition mentioned by St Jude (see notes on Judges 9), or possibly to the words spoken by the Angel of the Lord to Satan as the accuser of Joshua the son of Josedech in Zec_3:2. In the “railing” accusation, we have a distinct reference to the “reviling” or “speaking evil” of the previous verse. The Vulgate rendering “non portant adversus se execrabile judicium” is probably meant to convey the sense “against each other,” but it has been strangely interpreted by Lyra and other Roman Catholic commentators as meaning that as “evil angels cannot endure the accursed doom that falls on them from the Lord,” how much less will ungodly men be able to endure it. The true sequence of thought is obviously that if good angels refrain from a railing judgment (not “accusation”) against evil ones, how much more should men refrain from light or railing words in regard to either.

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.

Whereas angels, which are greater in power and might,.... Which is not to be understood of evil angels, or devils; for, besides that they are greatly weakened and impaired by their fall, they are the accusers of men, and railers and slanderers of the best and greatest of men, and the origin of all the blasphemies that are vented against God or men; but of good angels, who excel in strength, who are not only guardians to particular men, and encamp about the saints, but preside over provinces and kingdoms, for which their power and might do abundantly qualify them; and in which they are greater, that is, not than the devils, or than the false teachers, though both are true, but than dominions and dignities, than kings, princes, and civil magistrates: and yet these

bring not railing accusation against them before the Lord; either "against themselves", as the Arabic version and one of Beza's copies read; against one another, against those of their own species, that are in a higher or lower class or office than themselves; and therefore men ought not to despise magistracy, or the higher powers that are over them: or else against the fallen angels, the devils, as should seem from Jde 1:9, or rather against civil magistrates, kings, and princes of this world, who, though so much below them, they vouchsafe to take under their care, and protect them, even Heathen princes, Dan 10:20; and though there may be oftentimes many things unbecoming in them, yet they do not accuse them, or rail against them before the Lord; and even when, by his orders, they inflict punishment on their persons, as on Sennacherib, and Herod, and others, yet they do not speak evil of their office; and therefore, since angels, who are so much above men, even above the most dignified among them, behave in this manner, it must be an aggravation of the sin of these persons, who are so much below them, to speak evil of them.

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

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

Ver. 11. Which are greater in power] viz. Than the mightiest monarch, Dan 10:20, and are therefore called principalities and powers, 1Pe 3:22. Mighty ones, Isa 10:34. See 2Th 1:7; Exo 12:23-27 2Sa 24:15; 2Ki 19:35. This is all for our comfort, they being our guardians. See my Common Place of Angels.

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.

Whereas angels - The object, by the reference to angels here, is to show that they, even when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement here is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Jude says, Jud 1:9-10, there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. See the notes at Jud 1:9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of “angels,” yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true.

Which are greater in power and might - And who might, therefore, if it were in any case proper, speak freely of things of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, see the notes at Jud 1:9.

Bring not railing accusation - They simply say, “The Lord rebuke thee,” Jud 1:9. Compare Zec 3:2. The Greek here is, “bring not blasphemous or reproachful judgment, or condemnation” - βλάσφημον κρίσιν blasphēmon krisin. They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches.

Against them - Margin, “against themselves.” So the Vulgate. The more correct reading is “against them;” that is, against those who might be regarded as their adversaries, Jud 1:9, or those of their own rank who had done wrong - the fallen angels.

Before the Lord - When standing before the Lord; or when represented as reporting the conduct of evil spirits. Compare Zec 3:1-2. This phrase, however, is missing in many manuscripts. See Wetstein.

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

Whereas angels, &c. By comparing this place with what we read in St. Jude, (ver. 9) he speaks of the good angels whom God employed to banish the rebellious angels out of heaven, and on other occasions, who, though they had greater strength and power given them by the Almighty, yet did not bear execrable judgment against themselves; i.e. one against another, or against those who at first had been happy spirits with them in heaven; did not exult over them with injuries and reviling reflections, but executed their commands in the name of God, saying, let the Lord command you. See Jude, ver. 9. (Witham) --- Bring not an execrable judgment, &c. That is, they use no railing, nor cursing sentence; not even in their conflicts with the evil angels. (Challoner)

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).

Angels; good angels, Jud 1:9.

Greater; either greater than these audacious false teachers, or else greater than the forementioned dignities.

In power and might; i.e. greater in their natural strength, and in their dignity.

Bring not railing accusation; use not reviling, reproachful language; the same with speaking evil in the former verse.

Against them; either:

1. Against dignities, 2Pe 2:10; and then the meaning is, that good angels, great and powerful as they are, yet bring not a railing accusation before the Lord against magistrates and princes, but when they have had any thing against them, yet have carried themselves with modesty, and due respect to that dignity in which God had placed such, having a regard to civil government as God’s constitution, and being themselves, at God’s appointment, guardians and keepers, even of wicked kingdoms, as Dan 10:1-21 and Dan 11:1-45. Or:

2. Against themselves, as in the margin; and then the sense is, that angels do not reproach nor revile each other, nay, not the devil himself as appears, Jud 1:9, which place may explain this; and therefore it did ill become these false teachers, who were so much below angels, to contemn, revile, or rail on princes and civil magistrates, who were so much above themselves, and had their authority from God.

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

11. Whereas angels—Jude is evidently speaking of a different matter. These daring, opinionated, but weak and helpless sinners, profanely rail at even the Lord who bought them, while angels, vastly their superiors in every way, do not, in reporting the conduct of these false teachers, bring against them a railing judgment in the presence of the Lord their judge, but simply state the naked facts.

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

Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. The conjunction is opou, literally, "where they speak evil of glories, "where," i.e., " in which case." The literal rendering of the following words, "angels being greater," makes it probable that the comparison is with the false teachers of the previous verse rather than with the "glories." The false teachers rail at glories, where angels, though greater than they, bring not a railing judgment against those glories. It seems certain that the words "against them" (kat aujtwn) must refer to the "glories," and cannot mean, according to the Vulgate, adversum se. Men rail at these glories; but the elect angels, when they are commissioned to proclaim or inflict the just judgment (for krisiv is "judgment," not" accusation") of God upon the angels that sinned, the fallen glories, do not rail; they remember what those lost spirits once were, and speak solemnly and sorrowfully, not in coarse, violent language. The apostle may be alluding to Zec_3:1, Zec_3:2, but the resemblance to Jud_1:8, 9 is so dose that this last passage must have been in his thoughts, even if he is not directly referring to the dispute between Michael the archangel and the devil. Luther"s interpretation (adopted by Fronmuller and others), that the wicked angels are not able to bear the judgment of God upon their blasphemy, cannot be extracted from the words. The Alexandrine Manuscript omits "before the Lord;" but these words are well supported. The angels of judgment remember that they are in the presence of God, and perform their solemn duty with godly fear.

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

Whereas angels - When they appear before the Lord, Job i, 6, Job ii, 1, to give an account of what they have seen and done on the earth.

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

That is, "Whereas the blessed angels, who have more power than men, when they plead against devils themselves, do it not by railing accusation."

Note here, That angels are far superior to men in dignity and power.

2. That purity of affection does accompany angelical illumination; as the angels are above us, so are they the patterns of holiness to us.

3. They are eminently so with respect to the government of their passions; when they contend with devils themselves, it is without disturbance, without railing accusations.

It is our duty to learn this angelical lesson, or forbearing railing accusations; not to return evil for evil, but being defamed, to entreat; we are to be as just to another’s reputation as our own; they that handle the names of others rudely, must expect their own will be, at one time or other, handled as roughly; nothing is more just with God, than to suffer others to open their mouths against those who will open their own mouths against others.

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

11. Whereas angels. The angels, superior in might and power, do not show such presumption, or disrespect to any lofty power. Compare Jude 9. There is so striking a parallel between a part of this chapter and a part of Jude that it is thought that either Peter or Jude had the epistle of the other before him. Jude shows us that even Michael did not rail against Satan.

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.

11. A veiled description of the incident of Michael and Satan which is openly told in Jud 1:9. See Introd. p. xiv.

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.

11.] where (i. e. “in cases where:” nearly = whereas: so reff., and Thucyd. viii. 96, ὅπου γὰρ.… τοσαύτη ἡ ξυμφορὰ ἐπεγεγένητο, πῶς οὐκ εἰκότως ἠθύμουν) angels, being greater (than they) in strength and might (such is of necessity the meaning, and not the curious and hardly grammatical interpretation of Huther, “angels who are greater in strength and might than the other angels,” as, e. g., the archangel Michael in ║ Jude. This meaning would require ἄγγελοι οἱ ἰσχ. κ. δυν. μείζ. ὄντες. As it is, the ὄντες carries a slight ratiocinative force with it: “being,” i. e. “though they be:” and the thought is not, as Huther, a lame one, but shews forcibly the unbecomingness of their irreverence, seeing that even angels who are so far above them yet do not bring railing accusations against δόξαι), bring not against them (scil, δόξαι: in the interpretation, bad angels, fallen from their heavenly estate, but regarded here according to their essential condition as sons of glory. Cf. Milton’s “excess of glory obscured,” as descriptive of Satan,—an expression probably taken from the study of the original text in this place or in ║ Jude. The vulg. rendering, ‘adversum se,’ is clearly wrong: see below) before the Lord (“apud Dominum, judicem, eumque præsentem, reveriti, abstinent judicio,” Bengel. It is to me on the whole more probable that the words παρὰ κυρίῳ should have dropped out, as not occurring in ║ Jude, than that they should have been inserted owing to any idea of a contention in the divine Presence being there intended: for no such intention is apparent there, but rather the contrary) a railing judgment (= κρίσιν βλασφημίας, Jud 1:9. βλάσφημον, in allusion to βλασφημοῦντες above.

As a curiosity in the way of erroneous rendering and more erroneous exegesis founded on it, we may notice the vulg. here:—“ubi angeli fortitudine et virtute cum sint majores, non portant adversum se execrabile judicium:” and Lyra’s comment, “ubi, i. e. in pœna inferni: angeli, scil. mali: non portant, i. e. vix sustinent: execrabile judicium, i. e. pœnam.” Cf. Estius, h. l. and the extraordinary commentary of Feuardentius on this Epistle, in which he derives from this interpretation an argument à fortiori, “If angels cannot bear their punishment, how much less heretics, Luther, Calvin, Bucer, &c.”).

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

Power and might [ισχυι και δυναμει] . Rev., might and power. The radical idea of ijscuv, might, is that of indwelling strength, especially as embodied : might which inheres in physical powers organized and working under individual direction, as an army : which appears in the resistance of physical organisms, as the earth, against which one dashes himself in vain : which dwells in persons or things, and gives them influence or value : which resides in laws or punishments to make them irresistible. This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, "Love the Lord thy God with all thy strength" (Mr 12:30) : "according to the working of his mighty power" (Eph 1:19). So the kindred adjective ijscurov. "A strong man" (Mt 12:29) : a mighty famine (Luk 14:14) : his letters are powerful (2Co 10:10) : a strong consolation (Heb 6:18) : a mighty angel (Rev 18:21). Also the verb iJscuw. "It is good for nothing" (Mt 5:13) : "shall not be able" (Luk 13:24) : "I can do all things" (Phi 4:13) : "availeth much" (Jas 5:16).

Dunamiv is rather ability, faculty : not necessarily manifest, as ijscuv : power residing in one by nature. Thus ability (Mt 25:15) : virtue (Mr 5:30) : power (Luk 24:29; Act 1:8; 1Co 2:4) : "strengthen of sin" (1Co 14:56). So of moral vigor. "Strengthened with might in the inner man" (Eph 3:16) : "with all might (Col 1:11). It is, however, mostly power in action, as in the frequent use of dunameiv for miracles, mighty works, they being exhibitions of divine virtue. Thus" power unto salvation "(Rom 1:16) : the kingdom coming in power" (Mr 9:1) : God himself called power - "the right hand of the power" (Mt 26:64), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Eph 1:21; Rom 8:38; 1Pe 3:22). Generally, then, it may be said that while both words include the idea of manifestation or of power in action, ijscuv emphasizes the outward, physical manifestations, and dunamiv the inward, spiritual or moral virtue. Plato (" Protagoras, "350) draws the distinction thus :" I should not have admitted that the able [δυνατους] are strong [ισχυρους] , though I have admitted that the strong are able. For there is a difference between ability [δυναμιν] and strength [ισχυν] . The former is given by knowledge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle (" Rhet., "1, 5) says" strength [ισχυς] is the power of moving another as one wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong [ο ισχυρος] is strong for all or for some of these things. "

Railing judgment. Compare Jude 1:9; Zec 3:1, 2.

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