2 Peter 2:12

(12) But these, as natural brute beasts.—Omit “natural.” This verse appears to tell strongly in favour of the priority of our Epistle. The literary form of Jud_1:10, is so very superior; the antithesis (quite wanting here) between abusing what they cannot know and misusing what they cannot help knowing is so telling, and would be so easily remembered, that it is improbable that a writer who was willing to adopt so much would not have adopted in this respect also; and whichever writer is second, it is evident that he was willing to adopt his predecessor’s material almost to any extent. On the other hand, there is nothing improbable in a writer who knew this verse improving upon it by writing Jud_1:10. The verses, similar as they are in much of their wording, are very different in their general drift. Jud_1:10, is simply an epigrammatic description of these ungodly men; this verse is a denunciation of final ruin against them.

Made to be taken and destroyed.—Literally, born naturally for capture and destruction. “Natural” comes in better here as a kind of adverb than as an additional epithet to beasts. The force of it is that these animals cannot help themselves—it is their nature to rush after what will prove their ruin; but the false teachers voluntarily seek their own destruction against nature. This verse contains one of the repetitions noticed above (see on 2Pe_2:7) as characteristic of this Epistle. The word for “destruction” and “corruption” is one and the same in the Greek, the destroying being literal in the first case, moral in the second. Moreover, the word for “perish” is from the same root. “Like brutes born for capture and destruction, these men shall be destroyed in their destruction.” But such a translation would be misleading in English.

Shall utterly perish.—A reading of higher authority gives us, shall even perish.

In their own corruption.—“Own” may be omitted. Their present evil life anticipates and contains within itself the elements of their final destruction. Thus they “bring it upon themselves” (2Pe_2:1). The right division of the sentences here cannot be decided with certainty; the Apostle hurries on, in the full flood of his denunciation, without paying much attention to the precise form of his language. On the whole, it seems best to place only a comma at the end of 2Pe_2:12, with a full stop or colon at “unrighteousness,” and to make what follows part of the long sentence, of which the main verb is “are gone astray” in 2Pe_2:15.

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

2Pe_2:12

But these, as natural brute beasts.

Men like beasts

I. Their resemblance.

1. What they are like--beasts. You have read many fables and apologues, wherein beasts are feigned to speak like men; but who would endure that theatre, where men be seen to play the beast? Such is the power of sin, it can transform men into beast. While idolaters turn beasts into gods, they turn themselves into beasts.

2. Wherein they are like them.

(1) The whole intendment of the beast is sensuality; and so of wicked men.

(2) Beasts cannot foresee the future, not provide for it.

(3) Beasts are not ashamed of their deeds; where is no reason, there is no sin; and where no sin, no shame. These have reason, yet are not ashamed of their abominations (Jer_8:12); and therein are beasts, or worse.

II. Their ordinance. Made to be taken and destroyed.

1. God is an absolute Lord over His creatures, and hath as just right of their disposition, as He had power of their creation (Mat_20:15).

2. God is always most just, nor can lie do other than what is perfectly good. His judgments are sometimes manifest, often secret, always wonderful, never unjust.

3. The will of God is the cause of all causes, in which we must make a stand; and neither beyond it, nor without it, seek for any reason.

4. God hath not ordained any to destruction without the respect of sin.

III. Their ignorance. Speak evil of the things that they understand not. Not to understand, is the infirmity of a man; to speak of that he understands not, is the part of a fool; bat to speak maliciously evil, is the part of a devil. They will not understand, they will not be silent, they will not speak well. If they will not know, let them hold their peace; nay, they will speak; but then let them give good words; nay, they will speak evil.

IV. Their vengeance. Shall utterly perish in their own corruption.

1. No cause doth more necessarily produce its proper effect, than sin doth naturally beget punishment.

2. Forbearance of punishment is no argument of immunity; though not presently, they shall perish.

3. Obstinate sin would make its own rod, were there none prepared. The grace of God resisted, turns to desperateness; and wicked men, like some beasts, grow mad with baiting. They cannot be quiet till they have wrought out their full destruction. (Thos. Adams.)

Sensuality

1. Sin, where it reigns, turns a man into a brute beast as it were. This is showed in all those places of Scripture where wicked men are compared unto brute beasts, either in general or in special, to horses, mules, dogs, swine, foxes, wolves, bears, lions, etc.

2. The fountain of all this sin and misery is the want of a right and spiritual judgment.

3. A sign of such a condition, that is, of a man turning to a brute beast, is to follow the passions of corrupted nature without reason.

4. Such men do corrupt also whatsoever natural goodness they have in them.

5. Such sinners are entangled in their sins, and kept unto destruction like as brute beasts in their snares, wherewith they are taken (2Ti_2:26; Lam_1:14). (Wm. Ames, D. D.)

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

2Pe 2:12-14. But these — False teachers; as natural brute beasts — As irrational animals, led merely by their brutish inclinations, several of which, in the present disordered state of the world, seem to be made to be taken and destroyed by mankind. He speaks chiefly of savage beasts, which men for their own security and preservation hunt down and destroy; speak evil of things that they understand not — Namely, the mysteries of Christianity; or magistracy, the institution, use, and benefit whereof they understand not; and shall utterly perish in their own corruption — In that loose and abandoned course of life to which they have given up themselves, Joh 8:21; who account it pleasure to riot in the day-time — Reckon it their chief happiness to pursue, even in the broad light of day, those riotous and voluptuous courses, which one would suppose they would endeavour to conceal under the cover of night. See 1Th 5:7; Isa 3:9. Spots they are — In themselves; and blemishes — To any church; sporting themselves with their own deceivings — Making a jest of those whom they deceive, and even jesting while they are deceiving their own souls; while they feast with you — When they join with you in the love-feasts. “The primitive Christians were used to feast together before they celebrated the Lord’s supper, because it was instituted by Christ after he had eaten the passover with his disciples. See 1Co 11:21. These previous suppers, it appears from Jude, 2Pe 2:13, were called αγαπαι, love-feasts; because the rich, by feasting their poor brethren, expressed their love to them. But on these occasions, it seems, the false teachers and their disciples were guilty of great intemperance. Having eyes full of adultery — Many of them are as lewd as they are gluttonous. The Greek is, more literally, having eyes full of an adulteress; a very strong expression, implying their having an adulteress continually before their eyes; and that cannot — Or who act as if they could not; cease from sin; beguiling — Δελεαζοντες, insnaring; unstable souls — Such as are not established in the faith and practice of the gospel. A heart exercised with covetous practices — Well experienced in such contrivances as are calculated to promote their gain and carnal interest. Cursed children — Persons worthy to be had in utter abomination, and peculiarly exposed to the curse of God.

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

2Pe 2:12. Ἄλογα ζῶα, animals without reason) This differs widely from angels, Ps. 49:21.—φυσικὰ γεγεννημένα) born mere natural animals, ignoble from their very birth, and acting in accordance with their origin, φυσικῶς, naturally, Jud 1:10; following the natural guidance of their senses, in food, etc., and not knowing anything superior to these things, anything beyond what is natural, anything spiritual. There follows, in those things which they know not.—εἰς ἅλωσιν καὶ φθορὰν, for capture and destruction) Antithetical to men, who ought to have aimed at liberty (2Pe 2:19) and heavenly glory.—βλασφημοῦντες, speaking evil) There ought to be great caution in our language.—ἐν τῇ φθορᾷ αὐτῶν καταφθαρήσονται, they shall utterly perish in their own corruption) The destruction caused by iniquity, has for its just reward destruction full of misery. On another subject, the Septuagint has φθορᾷ καταφθαρήσῃ, thou wilt wear away, Exo 18:18.

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

2Pe_2:12. Compare Jud_1:10. With all their similarity the two passages are nevertheless very different. The characteristics are still further described in Jud_1:10, but here the punishment is promised to these men.

οὗτοι δέ] antithesis to ἄγγελοι; the predicate belonging to it is φθαρήσονται.

ὡς ἄλογα ζῶα … φθοράν] Parenthetical thought in close relation to φθαρήσονται; Grotius: ita peribunt illi, sicut pereunt muta animantia.

γεγεννημένα φυσικά can hardly be translated: born as sensuous beings to, etc. (Wiesinger, and formerly in this commentary). φυσικά is meant rather to bring out that the irrational animals are, according to their natural constitution, born to ἅλωσις. Hofmann takes φυσικά as a second attribute added to γεγεννημένα by asyndeton, equal to: by nature determined to ἅλωσις, etc. But the only objection to this is that γεγεννημένα alone cannot well be considered as a special attribute. As regards the sense, it makes no difference whether φυσικά be placed before (Rec.) or after γεγενν.

εἰς ἅλωσιν καὶ φθοράν] According to Luther, a twofold rendering is possible: First, those who take and strangle; second, who are to be taken, strangled, and slaughtered; the latter is the only correct interpretation. The general interpretation is, for taking and destroying; Schott on the other hand translates, for taking and consuming; and Hofmann, in like manner, who holds that both are active ideas, that they may be taken and consumed. This interpretation of φθορά, however, is arbitrary, and all the more unwarranted, that in the subsequent ἐν τῇ φθορᾷ αὐτῶν, φθορά cannot have this special meaning. According to N. T. usage, what is meant by φθορά here is the destruction to which the beasts are destined; cf. Col_2:22.

ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες … φθαρήσονται With regard to the construction, cf. Winer, p. 583 [E. T. 784]. According to the usual interpretation, ἐν οἷς is dependent on βλασφημοῦντες, and is to be resolved into: ἐν τούτοις, ἃ ἀγνοοῦσιν, βλασφ. (Winer decides in favour of this; so, too, Wiesinger, and Buttmann, p. 128). But ἐν οἷς may also be dependent on ἀγνοοῦσιν, and be resolved: ταῦτα, ἐν οἷς ἀγνοοῦσιν, βλασφημοῦντες. There is no other instance to be found of the construction βλασφημεῖν ἐν, although βλασφημεῖν εἰς occurs frequently. Buttmann accordingly says that by ἐν here (not the object strictly speaking, but) rather the sphere is denoted, within which the evil-speaking takes place; nor is the combination of ἀγνοεῖν with ἐν common, yet it is not without example in later writings; it is to be found in Test. XII. patr. in Fabricius cod. pseudepigr. V. T. p. 717. That ἀγνοεῖν, in the sense of it, may be joined with ἐν, is shown by the German expression, to be ignorant in a matter. Besides, in both constructions the sense is substantially the same. According to the connection with what precedes (2Pe_2:10) and Jud_1:8; Jud_1:10, the δόξαι are to be understood as that which was unknown to them, and to which their slanders had reference. On account of this irrational evil-speaking, that will happen to them which is expressed in the words: ἐν τῇ φθορὰ αὐτῶν καὶ φθαρήσονται. φθορά has been understood here to mean moral corruption; thus de Wette-Brückner, Steinfass, Fronmüller; erroneously, however, for the word must have the same meaning in this passage as it had formerly; then, in this case, αὐτῶν does not refer to the Libertines, but to the ζῶα before mentioned, and καί is to be explained from the comparison with these. They (the Libertines) whose irrational slander of that of which they are ignorant, makes them like unto the irrational brutes, will also suffer φθορά, like the latter, who by nature are destined thereto. Entirely different from this, however, is the interpretation given by Hofmann. He resolves ἐν οἷς into ἐν τούτοις ἅ, and takes ἐν τούτοις with φθαρήσονται; that which, without knowing it, they speak evil of, is, according to him, the things of sense; he understands ἐν τῇ φθορᾷ αὐτῶν to be in more definite and explanatory apposition to ἐν τούτοις, and φθορά actively, equivalent to abuse. In his view, then, the idea here expressed is that the Libertines by abusing, after their lusts, the things of sense, believing them to have nothing in common with God, fall a prey to destruction. The objections to this interpretation are, first, that ἐν οἷς is not applied to any of the verba near it, but to the remote φθαρήσονται; secondly, that a meaning is attributed to the second φθορά different from that of the first,the one is taken as equivalent to consumption, the other to abuse,and that neither of these significations belongs in any way to the word; thirdly, that the reference to the things of sense is in no way alluded to in the context; fourthly, that ἐν τῇ φθορᾷ cannot possibly be in apposition to ἐν τούτοις; and lastly, that, on this interpretation, we should have had ἀγνοοῦντες βλασφήμουσι instead of ἀγνοοῦσιν βλασφημοῦντες.[72]

[72] Schott agrees with Hofmann in regard to the application to things of sense, and to the interpretation of the meaning of the first φθορά, but differs from him in other points. He states the idea contained in the verse thus: As irrational beasts, which … made to be taken and consumed … come to destruction, so these people shall perish; since they rail at those matters which they do not comprehend, they themselves shall perish in and with the destruction of those things against which they rail. This interpretation is quite as unwarrantable as that of Hofmann.

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 2:12 . γεγεννημένα φυσικὰ “born creatures of instinct”. Instinct is here distinguished from the rational centres of thought and judgment. They are ἄλογα ζῷα . Their chief characteristic is that they are “alive,” and have no sense of the moral issues of life. Like animals, they exist εἰς ἅλωσιν καὶ φθοράν . ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες = ἐν τούτοις ἃ … “Speaking lightly of things they are ignorant of”. Spiritually they are incapable. They know not what they do, in thus clouding moral issues, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται . Here is a subtle example of the dependence of this epistle upon Jude. In Jud 1:10 , we have ἐν τούτοις φθείρονται , referring to ὅσα δὲ φυσικῶς … ἐπίστανται . The sense in 2 Peter is confused, and there is no distinction between the two kinds of knowledge, although the intended meaning in both passages is the same. Cf. Rom 8:5-6 .

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

Their own wicked manners shall bring them to destruction.

A lively painting out of the same persons, wherein they are compared to beasts, which are made to snare themselves to destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men, although they most impudently find fault with those things which they know not: and it shall come to pass that they shall destroy themselves as beasts, with those pleasures wherewith they are delighted, and dishonor and defile the company of the godly.

Made to this end, to be a prey to others: so do these men willingly cast themselves into Satan’s snares.

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

(Jde 1:19).

But--In contrast to the "angels," Pe2 2:11.

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

beasts--Greek, "animals" (compare Psa 49:20).

natural--transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Gal 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jde 1:10, naturally . . . corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

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

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 12. But these, as natural brute beasts] ωςαλογαζωα φυσικα. As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion.

Made to be taken and destroyed] Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.

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

12. But these. He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many.

He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning.

What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive.

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.

12. But these, as natural brute beasts, made to be taken and destroyed] Literally, as irrational merely natural animals born for capture and destruction. A different order of the words in some MSS. justifies the rendering born by their nature. The words express a strong indignation, at first sight scarcely reconcilable with the implied protest against a railing accusation. It must be remembered however that the whole context implies a depth of infamy and impurity for which no language could well be too strong in its scornful condemnation.

speak evil of the things that they understand not] Literally, speaking evil (or railing) in the things in which they are ignorant. The words point to the same form of railing as before. They present, as it were, the evil of which St Paul speaks (“intruding into those things which they have not seen,” Col_2:18) at its opposite pole. As, on the one hand, there was the danger of an undue reverence for angelic “dignities,” so, on the other, there was the peril of men acting irreverently, from the standpoint of an equally crass ignorance, and speaking of the mystery of spiritual evil, not with solemn awe, but with foolish talking and jesting.

and shall utterly perish in their own corruption] We cannot improve on the English rendering, but it fails to give the emphasis which is found in the Greek from the repetition of the same root both in the noun and the verb. Literally the clause runs, they shall be corrupted in and by their corruption, i.e. in St Paul’s words, of which these are in fact the echo, “they that sow to the flesh shall of the flesh reap corruption” (Gal_6:8).

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 these, as natural brute beasts,.... So far are these men from acting like the angels, that they are sunk below their own species, and are like beasts, and become brutish in their knowledge and behaviour; are like the horse and the mule, without understanding, act as if they were without reason; yea, are more stupid and senseless than the ox, or the ass, which know their owner, and their crib; and even in those things which they might, and do know by the light of nature, they corrupt themselves; and being given up to judicial blindness, and a reprobate mind, call good evil, and evil good, and do things that are not convenient, and which even brute beasts do not; and like as they are guided by an instinct in nature, to do what they do, so these men are led and influenced by the force and power of corrupt nature in them, to commit all manner of wickedness: and like them are

made to be taken and destroyed; or, as it may be rendered, "to take and destroy"; as beasts and birds of prey, such as lions, tigers, wolves, bears, vultures, hawks, &c. to which abusers of themselves with mankind, ravishers of women, extortioners, oppressors, thieves, robbers, and plunderers of men's properties, may be compared: or "to be taken and destroyed"; that is, they are made or appointed to be taken in the net and snare of Satan, are vessels of wrath fitted for destruction, and are afore ordained to condemnation and ruin: and this being their case, they

speak evil of the things they understand not; either of angels, of whose nature, office, and dignity, they are ignorant; and blaspheme them, by either ascribing too much to them, as the creation of the world, and divine worship, as were by some ancient heretics; or by speaking such things of them as were below them, and unworthy of them; or of civil magistrates, not knowing the nature and end of magistracy and civil government, and therefore spoke evil of them, when they ought to pray, and be thankful for them, and live peaceable and quiet lives under them; or of the ministers of the word, whose usefulness for the conversion of sinners and edification of saints were not known, at least not acknowledged by these men; hence they were traduced, and went through ill report among them, being as unknown by them; or of the Scriptures of truth, which heretical men do not truly know and understand, but wrest to their own destruction, or deny; and of the Gospel and the mysteries of it, which are things not seen, known, and understood by carnal men, and therefore are blasphemed, reviled, and reproached by them:

and shall utterly perish in their own corruption: of which they are servants, Pe2 2:19, in their moral corruption, in their filthy and unnatural lusts, which are the cause of their everlasting perdition and destruction, to which they are righteously appointed of God.

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

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;

Ver. 12. As natural brute beasts] Some men put off all manhood, fall beneath the stirrup of reason, and are bestialized, yea, satanized. Such a one was that man mentioned by Luther, who was so possessed with an unclean spirit, a vehement impetus, a spirit of whoredom (as the prophet calleth it), that he was not ashamed to spew out of his foulest mouth these filthiest words, If I might be sure that this life would always last with me, I would wish no other heaven but to be carried from one brothel-house to another, from one harlot to another, Voe dementioe, et impietati. (Horndorf. Theatr.)

Speak evil of the things] Dare to reprehend what they do not comprehend, dispraise sound doctrine; yea, the Holy Scriptures, blaspheming them and their priests, as Sanctius doth the prophet Ezekiel; calling the description of the temple made by him, Eze 48:21-23, &c., insulsam descriptionem, a senseless description. See his argument upon Eze. xl.

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 these, as natural brute beasts - These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seeM to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered “natural,” (which, however, is lacking in several manuscripts), means “as they are by nature,” following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their natural appetites, and did not allow their reason or conscience to exert any constraint. The word rendered “brute,” means without reason; irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If a man sinks himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals - lions, and panthers, and wolves, and bears - are regarded as dangerous, and as “made to be taken and destroyed,” so the same destiny must come upon men who make themselves like them.

Made to be taken and destroyed - They are not only useless to society, but destructive; and men feel that it is right to destroy them. We are not to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed; but that people so regard them.

Speak evil of the things that they understand not - Of objects whose worth and value they cannot appreciate. This is no uncommon thing among people, especially in regard to the works and ways of God.

And shall utterly perish in their own corruption - Their views will be the means of their ruin; and they render them fit for it, just as much as the fierce passions of the wild animals do.

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

But these men, &c. These infamous heretics of whom he speaks, like brutes, void of reason, naturally following the disorderly inclinations of their nature corrupted by sin, tend, or run headlong into the snares of the devil, to their own destruction and perdition, blaspheming against the mysteries of religion, and against what they do not understand. (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 these; the false teachers before mentioned.

As natural brute beasts; beasts which are void of reason, and follow only their sensual inclination.

Made to be taken and destroyed; being made for men’s use, and so to be a prey to them; while they hasten after their food, they are taken in nets and snares, and being taken are destroyed.

Speak evil of the things that they understand not; either the great mysteries of religion, whereof they are stupidly ignorant; or rather, dignities, before mentioned, which they, (not knowing, or not considering, them to be of God, and of so great use to men), following the inclination of their own corrupt natures, speak against.

And shall utterly perish in their own corruption; or, shall be corrupted in their own corruption, i.e. shall be utterly destroyed by their own fault and folly; penal corruption (or perdition) following upon sinful. The sum is: That as brute beasts, which have no reason, follow their brutish appetite, till it lead them into destruction, and where they sought their meat they find their death, Pro 7:23; so these false teachers, not being guided by reason, much less by the light of the Spirit, but merely by sway of their natural inclinations, in speaking evil of that ordinance which God hath honoured, shall bring upon themselves that destruction they have deserved.

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

12. These—False teachers. As…

destroyed—Rather, As brute beasts, by nature born for capture and destruction. They profess a superior knowledge, but, as if they had no more reason than irrational animals, they condemn and rail at things of which they know nothing, as the glories of 2Pe_2:10; and thus acting like beasts, they shall perish like beasts. In…

corruption—In it, as their element, they live; in it they grow; and in it they will go on until they shall be corrupted to death, corruption working out eternal corruption.

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

But these, as natural brute beasts, made to be taken and destroyed. The order of the words in the best manuscripts favours the translation of the Revised Version, But these, as creatures without reason, born mere animals to be taken and destroyed. The word rendered "mere animals" is literally "natural" (fusika); comp. Jud_1:10, "what they know naturally (fusikwv) as brute beasts." Speak evil of the things that they understand not; literally, as in the Revised Version, railing in matters whereof they are ignorant. (For the construction, see Wirier, 3:66. 5, at the end.) The context and the parallel passage in St. Jude show that the doxai, the glories, are the things which the false teachers understand not and at which they rail. Good angels do not pronounce a railing judgment against angels that sinned. These men, knowing nothing of the angelic sphere of existence, rail at the elect and the fallen angels alike, lien should speak with awe of the sin of the angels; jesting on such subjects is unbecoming and dangerous. And shall utterly perish in their own corruption. The best manuscripts read here kai fqarhsontai "shall also be destroyed in their own corruption." It seems better to take fqora in the sense of "corruption" here, as inloga 2Pe_1:4, and to suppose that St. Peter is intentionally playing on the double sense of the noun and its cognate verb than, with Huther, to refer the pronoun aujtwn, "their own," to the a) zwa, and to understand St. Peter as meaning that the false teachers, who act like irrational animals, shall be destroyed with the destruction of irrational animals.

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

Savage as brute beasts - Several of which in the present disordered state of the world, seem born to be taken and destroyed.

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

natural brute beasts

natural animals without reason. Jud 1:10.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, What our apostle compares these heretical seducers to, and sets them forth by, brute beasts.

1. Because their minds run after sensual objects violently and impetuously, and they know no measure in the using of them; like swine, they wallow over head and ears in the mud of their sensual lusts.

And, 2. They were also as secure as the brute beasts; they mock at the denunciation of God’s judgments, saying, Where is the promise of his coming? Seducers are perfect sensualists; it is a righteous thing with God to leave them to be governed by sense, who will not be guided by grace: they would not be saints, and at length they cease to be men; but like brutes, fall into the ditch of beastly sensuality. O Christian! beg of God that thy grace may be true and supernatural; for if it be only in appearance, and doth not arise to true sanctity, it may soon degenerate and sink down into sensual bestiality.

In a word, 3. They are to perish, and to be destroyed like brute beasts; all seek to destroy them for their hurtfulness, but these moral beasts destroy themselves; sensual seducers perish in their own corruptions: in their natural corruptions, by their luxury and intemperance, bringing diseases and death upon their bodies; In their civil corruptions, over-throwing their families, by swallowing down their estates; yea, they corrupt themselves eternally, destroying body and soul by their excess. Lord! how will the fatted glutton (without repentance) fry in hell; how dismal a recompence will a sea of brimstone be for a river of wine! They who are drowned in profuseness, shall certainly be drowned in perdition.

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

12–16. But these, as natural brute beasts. As if utterly irrational. The brute beasts were destined to the slaughter for man's uses. So these men blindly rush to destruction. Speak evil of the things that they understand not. How often the scoffer fulfills this description!

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.

these unreasoning animals are naturally made for capture and destruction.

Just as animals cannot reason, these men cannot be reasoned with. AT: "these false teachers are like unreasoning animals who are made to be captured and destroyed" (See: Metaphor)

They do not know what they insult

They speak evil of what they do not know or understand.

They will be destroyed

This can be stated in active form. AT: "God will destroy them" (See: Active or Passive)

They will receive the reward of their wrongdoing

Peter speaks of the punishment that the false teachers will receive as if it were a reward. AT: "They will receive what they deserve for their wrongdoing" (See: Irony)

luxury during the day

Here the word "luxury" refers to immoral activity that includes gluttony, drunkenness, and sexual activity. Doing these things during the day indicates that these people are not ashamed of this behavior.

They are stains and blemishes

The words "stains" and "blemishes" share similar meanings. Peter speaks of the false teachers as if they were stains on a garment that cause shame for those who wear it. AT: "They are like stains and blemishes on clothes, which cause disgrace" (See: Metaphor and Doublet)

They have eyes full of adultery

Here the "eyes" represent their desires and "eyes full" means they constant want something. AT: "They constantly want to commit adultery" (See: Metonymy)

they are never satisfied with sin

Although they sin in order to satisfy their lusts, the sin that they commit never satisfies.

They entice unstable souls

Here the word "souls" refers to persons. AT: "They entice unstable people" (See: Synecdoche)

hearts trained in covetousness

Here the word "hearts" refers to the thoughts and emotions of the person. Because of their habitual actions, they have trained themselves to think and act out of covetousness. (See: Metonymy)

translationWords

reward

wrong

blemish

deceive

feast

adultery

sin

soul

heart

envy

children

curse

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

12. Contrast this with Jud 1:10. Jude says: These men speak evil of what they do not know: what they do know by natural instinct, like irrational beasts, they turn to a bad use.

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.

12-22.] Further description and denunciation of these persons.

12.] Cf. Jud 1:10. In words this verse is very similar to that, but in meaning quite different: and this fact, so often occurring in the passage, strongly confirms the view of the common matter taken in the Prolegg., [ch. iv. § iii., and specially par. 11, p. 147.] See the separate sense of this verse and of Jud 1:10, in the notes on each verse. But (contrast to the angels, just mentioned) these, as irrational animals, born naturally (thus vulg. rightly, ‘naturaliter,’ according to the transposition in the text; φυσικά being nearly = ψυσικῶς. According to the other reading, φυσικά is a second epithet to ἄλογα ζῶα, as Œc.: κατʼ αἴσθησιν μόνον ζῶντα, οὐ κατὰ νοῦν κ. τὴν νοερὰν ζωήν) for (with a view to) capture and destruction (i. e. not to take and to destroy, but to be taken and destroyed. Wetst. quotes from the Rabbinical Bava Mezia, p. 85. 1, “Quidam vitulus, cum ad mactandum adduceretur, R. Judam accessit, caputque in ejus gremium reponens flevit. Sed ille, Abi, inquit, in hunc finem creatus es”), speaking evil (as they do: the part. includes the ground of their perishing) in the matter of things which they know not (thus, viz., by ἐν τούτοις, ἃ ἀγνοοῦσι, βλασφ. and not by ταῦτα, ἐν οἷς ἀγνοοῦσιν, βλ., I prefer to resolve the attraction. We have βλασφημεῖν εἰς as analogous to βλασφ. ἐν: on the other hand ἀγνοεῖν ἐν might be tolerated, as ἀγνοεῖν περί, 1Co 12:1; 1Th 4:13. But the former construction seems better; because, it being almost necessary to suppose οἷς neuter, not masculine, it is not so natural to have a neut. accus. after βλασφημεῖν, as a neut. dative with ἐν), in their corruption (in their practising, and following out, of this corruption to which they have devoted themselves) shall even perish (shall go on till they perish; not only being found in it, living in it, advancing in it, but going on also to its final issue, viz. eternal perdition).

13 a.] receiving as they shall (fut. part.) (the) reward of unrighteousness (not, as Wolf, = μισθὸν ἄδικον, but exactly as in ver. 15, wages or retribution for unrighteousness: the only difference being that Balaam followed its temporal wages, they shall receive its eternal).

13 b,

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

As natural brute beasts made to be taken and destroyed. This massing of epithets is characteristic of Peter. Natural [φυσικα] , Rev., mere animals, should be construed with made, or as Rev., born [γεγεννημενα] . Brute [αλογα] , lit., unreasoning or irrational. Rev., without reason. Compare Act 25:27. Beasts [ζωα] . Lit., living creatures, from zaw, to live. More general and inclusive than beasts, since it denotes strictly all creatures that live, including man. Plato even applies it to God himself. Hence Rev., properly, creatures. To be taken and destroyed [εις αλωσιν και, φθοραν] . Lit., for capture and destruction. Destruction twice in this verse, and with a cognate verb. Render the whole, as Rev., But these, as creatures without reason, born mere animals to be taken and destroyed.

Speak evil [βλασφεμουντες] . Participle. Rev., rightly, railing. Compare vv. 10, 11.

And shall utterly perish in their own corruption [εν τη φθορα αυτων και φθαρησονται] . There is a play upon the words, which the Rev. reproduces by rendering, "shall in their destroying surely be destroyed." The and, which in the A. V. connects this and the preceding sentence, is rather to be taken with shall be destroyed, as emphasizing it, and should be rendered, as Rev., surely, or as others, even or also. Compare on the whole verse Jude 1:10.

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