2 Peter 2:14

2Pe_2:14

Having eyes full of adultery.

Adultery

1. It is a conquering sin, for it hath overcome the strongest.

2. It is a cheating sin, for, instead of repentance, it works the adulterer to labour a concealment. Instead of clearing their sin, they labour to cloak it.

3. It is a commanding sin; no iniquity that stands in the way must be refused if adultery be once admitted.

4. It is a condemning sin, and carries its own sentence about it. It must needs abandon all love of God, for that and the love of a harlot cannot stand together. As malice is damnable, because it is so diametrically repugnant to God who is love; so God is also purity, and therefore nothing more directly contrary to Him than uncleanness.

I. Their eyes be the beagles that hunt after the game.

1. There is no sense which is not at the hearts command; but the principality of those servants is varied according to the disposition of their mistress. If the heart be gracious, the ear hath the superiority; if vicious, the eye.

2. The eye is of all senses the quickest of apprehension--a port to land the commodities of hell before the soul have warning.

3. The eye is the pander of a lustful heart; the window that lets in the infection, the first betrayer of the fort. Pliny writes of a chalky brimstone that draws to itself distant fire: the wanton eye attracts this adulterous fire to the heart. Alexander refused so much as to see Dariuss wife, a lady of incomparable beauty, fearing lest he that had conquered the husband should be overcome by the wife.

4. Satans first project is to take the eye; if that be once his friend, he hopes well of all the rest. Indeed, if the door stand open to the thief, what safety can be in the house?

5. Where be the eyes that have not been faulty? If the eyes have sinned, why should not the eyes be punished? Oh, let those eyes that have been the cisterns of corruption become the fountains of compunction!

II. adultery is the game, the beast they hunt.

1. The main attractive of the eye is beauty, and of this the fancy is informed by the eye; yet being so informed, then the eye is ruled by the fancy, and as that imagines her, so the eye sees her. Many a womans beauty hath been her ruin; but blessing never forsook a beautiful soul.

2. But if a mans eye be delighted with beauty, may he not enjoy it with chastity? What a laborious, what a dangerous way the lustful finds out to his pleasure!

3. It is an adulteress they love, and that is but one bow short of Satan. We hate the Turks for selling Christians as slaves. How odious are they that sell themselves!

III. full of adultery--this is the pursuit of the game, full cry. The eyes do not engross all their uncleanness; they are not only full, and the other parts empty. The caterer fills his basket with provision, but this serves afterward to fill the mouth and to fill the stomach. The eyes be first full, as the cistern; but the cistern serves all other offices of the house. Nor is this a fulness of satisfaction, for as he that loveth silver shall never be satisfied with silver, so he that loves women shall never be satisfied with women. Unnatural desires are infinite: hunger is soon appeased with meat, and thirst allayed with drink; but in burning fevers, the more water is drunk, the more it is thirsted for. Full. There is no mediocrity in sin: in extremes can be no mean; and every sin is an extreme, either deficient or excessive. (Thos. Adams.)

That cannot cease from sin--

The fixity of habit

Having eyes full of an adulteress. All who possess eyes at all have them full of something. I have heard one of exquisite aesthetic sensibility, who had seen some of the glorious painted glass at St. Gudule, in Brussels, on a summer day, declare that for days his eyes were full of those colours, especially the blue. The eye of the woman of meek and quiet spirit, wherever circumstances may lead her, is full of love. Even so the sensualists eye is full of an adulteress, filled full, so that it can hold no more. The eyes are fixed in an evil expression which they can never lose. They give signal to all whom it concerns that they are ever on the watch. That which is choke-full often means, in the original, satiated. But such eyes are insatiate and insatiable. This is one of Gods terrible voices of mortal judgment, one of those hints which tell us what a man may become. Let us consider that law of human character which is the foundation of the law of Divine punishment, without which, indeed, the latter cannot be spiritually construed to the spiritual nature. Character, then, as the derivation of the word implies, has a tendency to become, and frequently does become, absolutely stereotyped, from a practical point of view. Generally speaking, up to a certain date, a man may issue a second edition of his moral life, revised and corrected, perhaps even entirely recast. Still a day comes when the second edition, with the errata expunged, is not possible any longer. The eye once full of an adulteress may be filled with dust, but the ineradicable image has been carried to, and abides for ever in, that inward eye, which is the bliss or bane, the heaven or hell of solitude. This is a solemn argument for youth, when the vapour of imagination and passion are beginning to condense into habit; for that portion of manhood during which habit is becoming of insoluble density. Let us beware of the lust of the eyes. Be ours the prayer, Turn away mine eyes from beholding vanity; and quicken Thou me in Thy way. Nor let any who ponders this argument turn from it with a sigh of despair, For me it is too late. If we have enough of will left to desire earnestly a new mind, it is not too late. Such can still hear the voice--Him that cometh unto Me I will in no wise cast out. (Abp. Wm. Alexander.)

Covetous practices.

Covetousness

Some of us may remember the fable of a covetous man, who chanced to find his way one moonlight night into a fairys palace. There he saw bars, apparently of solid gold, strewed on every side, and he was permitted to take away as many as he could carry. In the morning, when the sun rose on his imaginary treasure, borne home with so much toil, behold! there was only a bundle of sticks, and invisible beings filled the air around him with scornful laughter.

Covetousness

Oh do not so marry yourselves to money that you are resolved nothing shall part you but death; be not like the medlar, which is never good till it be rotten. A covetous man may be compared to a Christmas-box--he receives money, but parts with none till death breaks this box in pieces; then the silver and gold comes tumbling out. (T. Watson.)

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

2Pe 2:14. Μοιχαλίδος, of an adulteress) An adulteress has gained possession of their eyes, that is, alluring desire. The parallel word is, from sin.—δελεάζοντες, enticing) with those eyes to disgraceful deeds of the flesh.—καρδίαν, the heart) Besides the eyes, mention is also made of the heart: Eze 6:9.—κατάρας, of cursing) not of blessing in Christ, 1Pe 3:9. Cursing especially follows covetousness. See the following verses.

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

2Pe_2:14 has no parallel in Jude.

Description of the sensual lust of the eye of the false teachers.

ὀφθαλμούς ἒχοντες μεστούς μοιχαλίδος] The adulterous lust is depicted in their eyes; in the expression: μεστοὺς μοιχαλίδος, the lust after the μοιχαλίς, revealing itself in the eyes, is designated as a being filled of the eye with it, since they look at nothing else but this. The interpretation of Hornejus is not to the point: quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulterae habitent, seu ut adulteras semper in oculis ferant.

Hofmann explains μεστός τινος by reference to Plato, Sympos. 194 B, here equivalent to: to be entirely engrossed, preoccupied with something.

It is wrong to suppose (as Dietlein does) that it is here in any way stated that a female member of the house, into which they had forced themselves, had already fallen a victim to their seduction. Calvin even[75] had connected this verse closely with the preceding, as Schott and Hofmann do; but it is not easy to understand why the persons here described should have had adulterous desires only at the feasts.

καὶ ἀκαταπαύστους ἁμαρτίας] not satiated, unsatisfied in sin, i.e. eyes, in which is reflected the restless desire after ever fresh sin; in ἁμαρτία, the reference is chiefly to sensual sins.

δελεάζοντες] 2Pe_2:18, and Jam_1:14 : to allure, to entice; quasi pisces hamo captare (Beza).

ψυχὰς ἀστηρίκτους] ἀστήρικτος (chap. 2Pe_3:16), not: wanton (Luther), but: in fide et pietatis studio nondum satis fundatus et formatus (Gerhard).

This idea is doubtless connected more closely with what precedes than with what follows (Hofmann), so that the sense is: they entice them, so as to satisfy their fleshly lusts on them.

καρδίαν … ἔχοντες] Third vice:[76] covetousness. The construction of the verb ΓΕΓΥΜΝΑΣΜΈΝΗΝ, c. gen., occurs also in the classics (Philostratus: 2. 15: ΘΑΛΆΤΤΗς ΟὔΠΩ ΓΕΓΥΜΝΑΣΜΈΝΟΙ; 3. 2 Peter 1 : ΝΈΣΤΟΡΑ ΠΟΛΈΜΩΝ ΠΟΛΛῶΝ ΓΕΓΥΜΝ.; 10. 2 Peter 1 : ΣΟΦΊΑς ἬΔΗ ΓΕΓΥΜΝΑΣΜΈΝΟΝ): a heart practised in covetousness; Calvin is quite unwarranted in interpreting πλεονεξία here by: cupiditates; cf. 2Pe_2:3.

ΚΑΤΆΡΑς ΤΈΚΝΑ] cf. Eph_2:3; 2Th_2:3 : men, who have incurred the curse; an expression of profoundest displeasure; similar to σπῖλοι καὶ μῶμοι, 2Pe_2:13. It is doubtful whether it is to be connected with the preceding or with the subsequent passage; the first combination is preferable, because in it the language is more passionate. In the other case the construction, from 2Pe_2:10 med. onwards, might be taken thus: ΤΟΛΜΗΤΑῚ ΑὐΘΆΔΕΙς, as introducing the section down to ΤΡΥΦΉΝ, 2Pe_2:13; ΣΠῖΛΟΙ ΚΑῚ ΜῶΜΟΙ that from there to ἜΧΟΝΤΕς, 2Pe_2:14; and ΚΑΤΆΡΑς ΤΈΚΝΑ that as far as ΠΑΡΑΦΡΟΝΊΑΝ, 2Pe_2:16.

[75] Calvin: Isti vos ac coetum vestrum foedis maculis aspergunt: nam dum epulantur vobiscum, simul luxuriantur in suis erroribus, amores meretricios et perditam incontinentiam oculis gestuque exprimunt.

[76] Hofmann erroneously says that this states not a third, but a second characteristic of their nature, the avaritia, along with the luxuria, for in the first half of this verse they are accused of something which is identical neither with luxuria nor with avaritia, and this even if ὀφθαλμ. ἔχοντες be closely connected with the preceding passage.

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 2:14 . ἀκαταπαύστους ἀμαρτίας . For use of genitive with this verb, cf. 1Pe 4:1 . See Grammatical Note. δελεάζοντες . Cf. 2Pe 2:18 and Mayor’s note on Jas 1:14 , “entice or catch by a bait”. κατάρας τέκνα . Cf. τέκνα ὑπακοῆς , 1Pe 1:14 .

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

He condemneth those men, as showing even in their behavior and countenance an inmeasurable lust, as making merchandise of the souls of light persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the Sons of God after Balaam’s example, whom the dumb beast reproved.

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

full of adultery--literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [HORNEIUS]. BENGEL makes the adulteress who fills their eyes, to be "alluring desire."

that cannot cease--"that cannot be made to cease from sin."

beguiling--"laying baits for."

unstable--not firmly established in faith and piety.

heart--not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."

covetous practices--The oldest manuscripts read singular, "covetousness."

cursed children--rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

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 14. Having eyes full of adultery] μοιχαλιδος. Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of μοιχαλιδος of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have μοιχαλιας, of adultery.

Cannot cease from sin] Which cease not from sin; they might cease from sin, but they do not; they love and practise it. Instead of ακαταπαυστους, which cannot cease, several MSS. and versions have ακαταπαυστου, and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated.

Beguiling unstable souls] The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness.

Exercised with covetous practices] The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, c., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud.

Cursed children] Such not only live under God's curse here, but they are heirs to it hereafter.

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

14. Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly.

An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse.

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.

(14) Of adultery.—Literally, of an adulteress. This verse has no counterpart in Jude.

That cannot cease from sin.—Literally, that cannot be made to cease from sin. (Comp. attentively 1Pe_4:1.) It was precisely because these men refused to “suffer in the flesh,” but, on the contrary, gave the flesh all possible licence on principle, that they could not “cease from sin.”

Beguiling.—Strictly, enticing with bait. We have the same word in 2Pe_2:18, Jas_1:14, and nowhere else. If “deceits” be the right reading in 2Pe_2:13, this clause throws some light on it. In any case, the metaphor from fishing, twice in this Epistle and only once elsewhere, may point to a fisherman of Galilee. (Comp. Mat_17:27.)

With covetous practices.—Better, in covetousness. The word is singular, as in 2Pe_2:3, according to all the best MSS. and versions.

Cursed children.—Rather, children of malediction. So Rheims; Wiclif has “sones of cursynge.” They are devoted to execration; malediction has adopted them as its own. (Comp. “son of perdition,” Joh_17:12; 2Th_2:3.)

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

14. having eyes full of adultery] The Greek gives literally the somewhat strange figure, having eyes full of an adulteress. The phrase is probably connected with a recollection of our Lord’s words as to the sin of looking on a woman, to lust after her, being equivalent to adultery (Mat_5:28). St John’s mention of the “woman Jezebel” in the Church of Thyatira (Rev_2:20-22) suggests the thought that there may have been some conspicuous woman of that type of character present to St Peter’s thoughts, who at once encouraged her followers to bring their dainties—even though they were things that had been sacrificed to idols,—to the Agapae of the Christian Church, and when they were there held them fascinated by her wanton beauty. The spell thus exercised is further described as causing a restlessness in evil. The eyes that were thus attracted could not “cease from sin.”

beguiling unstable souls] The Greek word for “beguiling” may be noted as one of those which St Peter had in common with St James. It means primarily to “take with a bait, or in a snare,” and in Jas_1:14 is rightly rendered “enticed.” The idea suggested is that the false teachers attended the Agapae as seducers of the innocence of others.

a heart they have exercised with covetous practices] Better, trained in covetousness. The words have an adequate meaning if we take “covetousness” in its ordinary sense. Greed of gain as well as wantonness characterised the false teachers. (See note on 2Pe_2:3.) In not a few instances, however, there is so close a connexion between the Greek word and sins of impurity (comp. 1Th_4:6; 1Co_5:11; Eph_5:3; Eph_5:5) that it is not unreasonable to see that meaning here also. The idiomatic use of the English phrase “taking advantage” of a woman’s weakness, presents a like association of thought.

cursed children] Better, children of a curse. The Apostle falls back on the old Hebrew idiom of expressing character by the idea of sonship. So we have “children of obedience in 1Pe_1:14. “Children of disobedience” (Eph_2:2). The “son of perdition” (Joh_17:12).

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.

Having eyes full of adultery,.... For the seventh command is not only violated by unclean actions, and obscene words, but also by unchaste looks: and so the Jews explain (k) that precept,

""thou shalt not commit adultery", Exo 20:14; you shall not go after your hearts, nor after "your eyes"; says R. Levi, the heart and the "eye" are sin's two brokers.''

Hence we read (l) of , "one that commits adultery with his eyes"; See Gill on Mat 5:28; compare Job 31:1. Some read the words, "having eyes full of the adulteress": that is, having a lewd and infamous woman always in mind and sight, continually looking at her and lusting after her:

and that cannot cease from sin: which may be understood either of these wicked men, who are like the troubled sea, that cannot rest, but are continually casting up the mire and dirt of sin out of their polluted heart; who live and walk in sin, and are always committing it, their conversation being nothing else but one continued series of sinning; nor can they do otherwise, since they are slaves to their lusts, and are carried away with the force and power of them: or of their eyes, which were always rolling after unlawful objects; their eyes and their hearts were only, and always, for their lust, as the prophet says of others, that they were but for their covetousness, Jer 22:17; a sin also which reigned in these men:

beguiling unstable souls: such as were unsteady in their principles, and unstable in their ways; were like children tossed to and fro with every wind of doctrine, not being rooted in Christ, nor established in the faith; these, as the serpent beguiled Eye, they corrupted from the simplicity that is in Christ; imposed false doctrines on them, and deceived them by false glosses and outward appearances; and by fair words and good speeches, and by their wanton looks and carnal lusts, they allured them into the sin of adultery; or ensnared them, drew them into the net and snare of Satan, and so they were taken and led captive.

An heart they have exercised with covetous practices; an immoderate love of money, a covetous desire after it, is the root of all evil, the bane of religion, and source of heresy, and is a vice which has always prevailed among false teachers; and the character here given well agrees with Simon Magus, the father of heresies, and his followers: hence care is always taken to insert, among, the characters and qualifications of Gospel ministers, that they be not greedy of filthy lucre, Ti1 3:3; this iniquity, when it is a reigning one, and is become an habit, as it was in the persons here described, for it had its seat in their heart, they were habituated to it, and continually exercised it in a multitude of instances and wicked practices, is insatiable and damnable:

cursed children; or "children of the curse"; which may be understood either actively, children that do curse, as children of disobedience are such as commit acts of disobedience; so these were cursing children, who, though their mouths might not be full of cursing and bitterness, as openly profane sinners be, yet they inwardly, and from their hearts, cursed the true followers of Christ, and their principles; or passively, cursed children who were under the curse of the law, and from which there was no redemption for them, but at the last day will have the awful sentence pronounced on them, Go, ye cursed, into everlasting fire.

(k) T. Hieros. Beracot, fol. 3. 3. (l) Vajikra Rabba, sect. 23. fol. 165. 1. Vid. A. Gell. Noct. Attic. l. 3. c. 5.

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

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

Ver. 14. Having eyes full of adultery] Gr. Of the adulteress, as if she were seen sitting in the eyes of the adulterer. The wanton Greek was said to have in his eyes ου κορας αλλα πορνας, non virgines sed meretrices, not maids but minions. {a} Archilaus the philosopher told a young wanton, Nihil interest quibus membris cinaedi sitis, posterioribus an prioribus. The leper was to shave his eyebrows, to teach us to take away the lust of the eyes, Lev 14:9. These, like Jacob’s sheep, too firmly fixed on beautiful objects, make the affections bring forth spotted fruit. And it is as easy to quench the fire of Etna as the thought fixed by lust.

And that cannot cease to sin] Though they have made many covenants with God, promises to men. So Pro 19:19. They break all, as easily as Samson did the new ropes.

Exercised with covetous practices] Which they constantly follow, as the artificer doth his trade.

{a} Plutarch. Κορη puellam et pupillam oculi significat. Vitiis nobis in animum per oculos est via. Quintil.

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.

Having eyes full of adultery - Margin, as in the Greek, “an adulteress;” that is, gazing with desire after such persons. The word “full” is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it saw nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is, that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the “eye” is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Compare the notes at Mat 5:28. The wanton glance is a principal occasion of exciting the sin; and there is much often in dress, and mien, and gesture, to charm the eye and to deepen the debasing passion.

And that cannot cease from sin - They cannot look on the females who may be present without sinning. Compare Mat 5:28. There are many men in whom the presence of the most virtuous woman only excites impure and corrupt desires. The expression here does not mean that they have no natural ability to cease from sin, or that they are impelled to it by any physical necessity, but only that they are so corrupt and unprincipled that they certainly will sin always.

Beguiling unstable souls - Those who are not strong in Christian principle, or who are naturally fluctuating and irresolute. The word rendered beguiling means to bait, to entrap, and would be applicable to the methods practiced in hunting. Here it means that it was one of their arts to place specious allurements before those who were known not to have settled principles or firmness, in order to allure them to sin. Compare 2Ti 3:6.

An heart they have exercised with covetous practices - Skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favorites of heaven; and when they can do this, they have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that, can control all that a man possesses. The idea here is that these persons had made this their study, and had learned the ways in which men could be induced to part with their money under religious pretences. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and indolent men often assume the mask of religion that they may practice their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls.

Cursed children - This is a Hebraism, meaning literally, “children of the curse,” that is, persons devoted to the curse, or who will certainly be destroyed.

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

And what is still an aggravation to the weight of their sins, they entice and allure others, unstable souls, not sufficiently grounded in faith and virtue, by promising them liberty and happiness, though they themselves be miserable slaves to their passions. At the same time they make dupes of them out of covetousness, to get a share of their money and riches. (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).

Having eyes; he mentions the eyes, both because they let in the objects of lust into the heart, Job 31:1; Mat 5:28, and because the signs of lust in the heart appear especially in the eyes, Gen 39:7; Pro 6:25.

Full of adultery; full of an adulteress, which either may be a Hebraism, the concrete being put for the abstract, as drunken for drunkenness, and thirsty for thirst, Deu 29:19; or it may be a proverbial expression of the wretchedness of such men’s hearts, when they still carried an adulteress in their eyes.

That cannot cease from sin; never satisfied with looking upon, or still looking about for, such objects as might inflame their lusts; or still seeking with wanton looks to entice others to folly.

Beguiling; either alluring them by their wantonness to embrace their false doctrines, promising them pleasures and carnal liberties, 2Pe 2:18; or enticing them to lewdness, by instilling false doctrines into them, which tend to licentiousness.

Unstable souls; those that were not well grounded in the faith and doctrine of holiness, who might therefore easily be drawn aside.

An heart they have exercised with covetous practices; a heart wholly intent upon getting gain, accustomed to it, and skilful in it.

Practices; the word is in the plural number, to show that the seducers had several arts and ways of exercising their covetousness.

Cursed children; Greek, children of the curse. It may be taken either actively, for such as were causes of a curse, brought a curse with them; or passively, for such as were worthy of a curse, or obnoxious to it; as children of wrath, Eph 2:3.

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

14. Full of adultery—Rather, Of an adulteress. At the love-feasts their very eyes speak their insatiable lust, and do not cease from the sin of lustful gazing. Mat_5:28.

Beguiling—Laying baits for those not established in Christian doctrine and life.

Exercised—They had trained their heart so thoroughly in covetousness, as a gymnast trains himself, that they had become skilful experts in all its arts.

Cursed children—Rather, children of a curse, like “the son of perdition.” Joh_17:12. Their unblushing greed and abominable licentiousness had brought them where God’s curse was abiding upon them.

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

Having eyes full of adultery, and that cannot cease from sin; literally, of an adulteress. Compare our Lord"s words in the sermon on the mount, (Mat_5:28) which may have been in St. Peter"s thoughts. For the second clause, comp. 1Pe_4:1, "He that hath suffered in the flesh hath ceased from sin." Beguiling unstable souls; rather, enticing. The word deleazontev, from delear, a bait, belongs to the art of the fowler or fisherman, and would naturally occur to St. Peter"s mind. He uses it again in verse 18 of this chapter (comp. also. (Jam_1:14) The word for "unstable" (ajsthriktouv) occurs only here and inrixon) 2Pe_3:16. It is a word of peculiar significance in the mouth of St. Peter, conscious, as he must have been, of his own want of stability in times past. He would remember also the charge once given to him, "When thou art converted, strengthen (sth) thy brethren". (Luk_22:32) A heart they have exercised with covetous practices; rather, trained in covetousness, according to the reading of the best manuscripts, pleonexiav. This is the third vice laid to the charge of the false teachers. They had practiced it so long that their very heart was trained in the habitual pursuit of gain by all unrighteous means. Cursed children; rather, children of curse. Like "the son of perdition," "children of wrath," "children of disobedience," "son of Belial," etc.

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

sin

Sin. (See Scofield "Rom 3:23").

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

14. Having eyes full of adultery. Looking around with a lustful appetite.

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.

14. ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος. Dr Bigg unhesitatingly rejects μοιχαλίδος as a blunder for μοιχείας: the only various reading in the MSS. is μοιχαλίας (אA and three cursives) which is not a possible word. μοιχαλίδος does not seem to yield a tolerable sense, though it is accepted by commentators as meaning “eyes which see an adulteress in every woman.” The general sense “eyes full of lust” is undoubted.

ἀκαταπάστους ἁμαρτίας. So AB. The other authorities give ἀκαταπαύστους (compare for the idea 1 Peter 4 :1 πέπαυται ἁμαρτίας). Hort, preferring ἀκαταπάστους, says that it might be explained as a derivative of παύω on the strength of such forms as ἀναπαήσεται: but prefers to take it as meaning insatiable, and derives it from πάσασθαι (πατέομαι) which according to Athenaeus was used in his time to = πληρωθῆναι: so that ἀκατάπαστος = ἄπαστος etc. But Mayor points out that ἄπαστος etc. wherever found means “fasting.”

γεγυμνασμένην, exercised in, familiar with: used with θαλάττης, πολέμων, σοφίας by Philostratus.

κατάρας τέκνα means no more than “accursed.” We hear of “children of obedience” (1 Pet.), “son of perdition” (Joh.), “sons of disobedience” (Eph.).

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.

14.] These verses most probably, as to construction, form an independent participial sentence, connected by apposition with what precedes. This is better than to consider them as all belonging to ἐπλανήθησαν in ver. 15, which clearly is confined in its reference to its own sentence,—or as giving the ground of φθαρήσονται above. Imagining a pleasure delicate living for a day (the interpretations of ἐν ἡμέρᾳ have been various. Œc. gives it, τὴν ἀληθῆ κ. ἐπέραστον εὐφροσύνην κ. ἡδονὴν ἐν τῇ καθʼ ἡμέραν τιθέμενοι τοῦ λαιμοῦ ἀπολαύσει. And similarly Thl., Beza, al. But this seems inadmissible for ἐν ἡμέρᾳ. Some, as Erasm., Benson, Moras, E. V, al., take it for “in the daytime,” as implying absence of all shame; but this would give a very lame and frigid sense, and is inconsistent with τρυφήν, which is not revelling or rioting, but delicate living, which those who practise carry on as much in the daytime as by night, being the habit of their lives. Bede’ explanation is remarkable: he understands ‘voluptas diei’ to mean true pleasure, “qua sancti quoque delectantur in Domino,” and “voluptas noctu” to be the unlawful pleasure of the ungodly. Then he takes ἡδονὴν τὴν ἐν ἡμέρᾳ together as predicate, understanding, “cum deliciis … vacent …, has tamen ipsi optimas et quasi lucifluas judicent.” Few will accept this, though it is very ingenious. There can be little doubt that the true rendering is as vulg. “voluptatem existimantes diei delicias:” Grot., “in diem, id est ad breve tempus:” Calv., Est., “Felicitatem statuunt in præsentibus deliciis.” And so Corn. a-Lap., De Wette, Huther, al. With this also agrees the article τήν and its position: “that delicate living which is but for a day”), spots (but σπιλάδες, Jud 1:12, where see note) and blemishes (disgraces, disfigurements, causing shame: ἐθέλεις δέ κε μῶμον ἀνάψαι, Od. β. 86), luxuriating in their deceits (i. e. as explained by Huther, in those things or materials of luxury, which they have fraudulently gotten, the abstract for the concrete. But, granting that interpretation as the words stand, there seems to be considerable doubt and difficulty about both reading and meaning. In Jud 1:12 they stand οὗτοί εἰσιν ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, instead of, as here, σπῖλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν. It seems hardly possible to imagine that there has not been some error in reading which has now become inveterate. And to this conclusion tends very much the testimony of C, which reads ἀπάταις in both places, and is thus nearly neutralized here. While therefore reading ἀπάταις, in deference to the weight of mss, combined with critical principles, I have the strongest suspicion that ἀγάπαις is the original reading. The αὐτῶν is no witness against it, as De Wette thinks: the ἀγάπαι become αὐτῶν by their perversion of them while they συνευωχοῦνται ὑμῖν. And on this supposition, the meaning will be, that in their love-feasts (see on ║ Jude) they find occasion of luxuriating and delicate living, while feasting with you. This view is favoured also by the emphatic position of ἐντρυφῶντες. On the verb, Loesner says, “Philo de Jos. (34, vol. ii. p. 70), Josephum ait epulas quibus fratres exceperit jussisse fieri modicas, quod noluerit ταῖς ἑτέρων ἀτυχίαις ἐντρυφᾷν, inter aliorum penuriam dellciis uti”) while they feast with you (this at all events refers to the love-feasts, whatever be read above. See on ║ Jude),

14.] having eyes full of an adulteress (“quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulteræ habitent, seu ut adulteras semper in oculis ferant.” Horneius, in Huther) and that cannot be made to cease from sin (cf. ὁ παθῶν ἐν σαρκί, πέπαυται ἁμαρτίας, 1Pe 4:1. Kypke quotes from Jos. B. J. vii. 37 (10. 2), ἀκατάπαυστον νεωτεροποιΐαν), laying baits for (Demosth., p. 241. 2, speaks of τῇ καθʼ ἡμέραν ῥᾳστώνῃ κ. σχολῇ δελεαζόμενοι) unstable souls (ref. The word occurs in Musæus, 295: βένθεα δʼ ἀστήρικτα καὶ ὑγρὰ θέμεθλα θαλάσσης: the signification, as here, unstable, unfixed, “in fide et pietatis studio nondum satis fundatus et formatus”), having a heart practised in covetousness (this construction, a gen. after γυμνάζεσθαι, is not without example: see Thomas Magister sub voce, and Hemsterhuis’s note. So some in Act 22:3 (see note there), cf. Hom.-Clem. iv. 7 (vol. ii. p. 123, Migne), πάσης Ἑλληνικῆς παιδείας ἐξησκημένος. The phrases, τόξων, οἰωνῶν, πολέμων, εἰδώς, are common in Homer: so οὐ πρὶν εἰδυῖα τόκοιο, Il. ρ. 5: διδασκόμενος πολέμοιο, π. 811: οὔτε τι ναυτιλίης σεσοφισμένος, Hesiod. ἔργ. κ. ἡμ. 649. The true account of such genitives seems to be, not, as Hemst. that the participles are taken as nouns, but as in ἀκούειν, αἰσθάνεσθαι, τινός, that they are partitive genitives), children of curse (i. e. as in ref. 2 Thess., ὁ υἱὸς τῆς ἀπωλείας, Joh 17:12, persons devoted to the curse, accursed. But the E. V., “cursed children,” does not give the meaning, τέκνα being used in the original simply with reference to κατάρας.

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

Eyes. Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare Mt 5:28.

Adultery [μοιχαλιδος] . Lit., an adulteress, but used as an adjective Mt 12:39; Mt 16:4.

That cannot cease [ακαταοαυστους] . Only here, in New Testament. Compare hath ceased (1Pe 4:1).

Beguiling [δελεαζοντες] . Only here, ver. 18, and Jas 1:14. From delear, a bait. An appropriate word from Peter the fisherman. Rev., enticing.

Unstable [αστηρικτους] . A compound of the word at 1Pe 5:10, stablish. See note there, and on 2Pe 1:12.

An heart they have exercised [καρδιαν γεγυμνασμενην εχοντες] . The A. V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for gymnastic training, from which gymnastic is derived. With covetous practices. The A. V. follows the old reading, pleonexiaiv. The best texts read pleonexiav, covetousness. Rev., therefore, rightly, in covetousness.

Cursed children [καταρας τεκνα] . Lit., children of cursing; and so Rev. See on Mr 3:17, and 1Pe 1:14.

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