2 Peter 2:15

2Pe_2:15-16

Following the way of Balaam.

Balaam

I. We begin with the good part of the character of Balaam. Balaam was a true prophet of God. He was the last prophet under the patriarchal dispensation. He had the knowledge of religion, faith in the future Messiah, and prayer for the great blessing--a death of peace and hope.

II. Let us now consider the character of Balaam; as it may be called, the bad part. The bad part of Balaams character was that he united with his religion, faith, and prayer, the errors of the head, which ruined his religion, and the vices of the heart, which ruined his faith and prayer. He complied with the practices of the idolaters that surrounded him; and he was guilty of that love of money which made him desire the wages of unrighteousness and receive the rewards of Balak, against the warnings of his conscience and his knowledge of God. We must now consider the especial reason why the dumb ass, on which the prophet rode, was the fittest channel by which God would reprove, first, his idolatry, and then his covetousness.

1. And first the dumb ass was the fittest channel by which God would reprove the idolatry of Balaam. It was as if a voice came from the God of Israel, saying to the prophet, Wilt thou forsake the one true God, and join thyself, for the sake of money, to the foolish idolatry of the people around you? I will open the mouth of the most stupid of their idols to reproach thee, the prophet of God, to convince thee, and so convince them, that I am the only God, the only giver of all the usefulness of the instinct which has caused the dumb ass to be worshipped and honoured.

2. So also the ass was the fittest channel for the reproof of the covetousness of Balaam. The wild ass of the East was not, as is too often imagined, the same sort of animal as that among us. It was selected, because of its size and beauty, to be the bearer of kings, magistrates, and princes; and its use may be said, therefore, to be confined to those who were the leaders and the wealthy among the people. Now the only palliation that can be alleged for the love of money is the poverty which fears want, or which desires the advantages which money confers. Balaam had no excuse for the covetousness which loved the wages of unrighteousness, and the proof of all this was the mere fact of his possessing the animal which was possessed only by the rich, the great, and the wealthy. When the Lord, therefore, opened the mouth of the ass, it was as if God said, Why should the prophet of the true God thus be led away by the hope of money? why should the prophet of the true God love the wages of unrighteousness? Is not the possession and the use of the dumb ass on which you ride, the proof, and the demonstration to all around you that you already enjoy all that human ambition is wont to desire, and all that human avarice is wont to covet? Be content. The most wonderful of all Gods miracles was wrought to prove to us Gods abhorrence of the most usual of all the sins that beset us, that we may learn to avoid that covetousness which is idolatry. (G. Townsend, D. D.)

Balaam

Of the melancholy history of this wicked man let us make its proper use.

1. It teaches the danger of giving way in the first instance to temptation. After we have been once conquered, we have lost half our strength.

2. Again, we are taught by this story that a religious disposition makes always the greatest and best part of every mans character. Shining talents are what men desire, as they procure the admiration of the world; but we see in Gods sight it is otherwise. He often gives them to the most unworthy. A good heart is worth them all, and will make us illustrious, when all the rest become nothing.

3. We learn, further, from this story, the dreadful state of being what the Scriptures call forsaken of God.

4. But the most obvious use of the story is to convince ourselves of the folly and wickedness of acting under two characters--of hiding a bad heart under the pretences of religion. What pains it costs--the constant attention to every word and action. In fact, it would cost less to be good in earnest. Rarely did hypocrisy ever carry its deceit to the grave. Will the best gains of hypocrisy repay us for a bad conscience? (W. Gilpin, M. A.)

The dumb ass … forbad the madness of the prophet.--

Lessons from Balaams ass

Balaams madness had turned him into a beast, and why might not one beast teach another? In some things the ass excelled her master.

1. She saw the judgment, he was blind: instinct better instructed her than reason and religion had enlightened him.

2. The ass had a tongue of equity; the prophet a tongue, hand, and heart of iniquity.

3. The ass was not capable of sin, and did therefore justify herself; the master was so mad upon sin that he would needs ruin himself.

Observations:

1. The weaker vessel may hold the better liquor. The uncleansed lay hold on heaven, whereas men of knowledge often wallow in the lusts of flesh and blood. We are ordained to judge the angels; but if we degenerate from our prerogative, angels, men, infidels, harlots, yea, even beasts and stones, shall be our judges.

2. As Balaam proceeds in forwardness, so doth the ass in reprehension. At every turn she answered him, in every passage she was quit with him. We cannot run so fast but God can overtake us, nor be so cunning but He can teach even a beast to overreach us.

3. The sensual creatures are set to condemn our sins and to reflect our evils upon us. Peter hath a cock to tell him his cowardice, and Balaam an ass to reprove his avarice. There is no creature dumb when God bids it to speak. If there were no preachers to declaim, no conscience to accuse, the very creatures themselves would cry. The beds, boards, walls, windows, markets, closets should have tongues to condemn us. (T. Adams.)

Balaam

To us the narrative as a whole is stamped visibly and broadly with the arrow-mark of heaven. As Canon Kingsley says, it is one which never would have been, never could have been, invented by the Jews. They never would have put into the mouth of a heathen prophet the sublime evangelic statements which Balaam utters. The character is evidently drawn from life, A few of those traits of truth and experience we shall proceed to notice.

I. The first thing which strikes us in Balaams history is that we have here a very bad man, though a true prophet. He was covetous--his heart was exercised with covetous practices, he ran greedily after reward. Some of you may think that not a very great sin, but Scripture brands it as idolatry. Balaam, however, was worse than that. Like Simon Magus, he was desirous of turning the gifts of inspiration to low mercenary gain, and of making the things of the kingdom an affair of barter. Yea, worse than that. He rushed pell-mell to evil; and not only when remonstrated with did he refuse obedience, he became desperate in disobedience. There is no telling what a man may descend to I Gifts are not graces; great men are not always good men. Intellectual attainments, like some other things, may be valued too highly. Better the most drivelling idiot that crawls than the laurelled victor who, to attain his end, has prostituted his powers to the prince of darkness.

II. we have a striking instance of apparent obedience to the divine will masking an insincere heart, Balaam has been called a conscientious man. We should demur to that. Still, he had a remarkably clear idea of the fidelity of God, of His unchangeableness, of His unimpeachable righteousness, of His inflexible truth. He had a conscience, though very poorly he used it. Conscience was strong enough in him to make a coward of him; to make him now this, now that. It was not strong enough in him to lift him above the fascinating power of evil. Hence those inconsistencies which, like the confusing influences of light and shade, render this man as much a problem as any in history. Oh, whatever we are, God help us to be true!

III. We see how God frequently concedes in judgment a mans wishes. Some of us have greatly wondered why God, the second time of Balaams asking Him, said, Go with the men; and yet that His anger should be kindled because Balaam did precisely what He had told him to do. Now this difficulty is met by two passages of Scripture: one is in Eze_14:1-23., where we are told certain of the elders of Israel came and sat before the prophet, and the Word of the Lord came to him, saying, Shall I be inquired of at all by them? Therefore, thus saith the Lord God, every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face and cometh to the prophet, I, the Lord, will answer him according to the multitude of his idols. The other passage is in 2 Thessalonians

2. God will send them strong delusion that they should believe a lie. He had pleasure in unrighteousness. Do you think God was going to give that man repeatedly right and gracious answers when he knew that the thing he asked was displeasing to God? No! to the froward God will show Himself froward. If a man will have none of the Divine counsel, it is no use repeating and repeating what God would have him do, nor is it becoming the majesty of God. He will say, Well, then, you will not take no for an answer; I have told you the consequences; be it then even as you wish. Often there would be no surer way to afflict us than to give us what we wish.

IV. Here is illustrated that secret law by which the sinner is almost compelled to continue. He thinks he can stop when he pleases. No such thing! except the grace of God aids the endeavour. Go with the men! said the angel. I see that your heart still hankers after Balaks gold, you are not in earnest confessing your sin or in real acquiescence with the Divine judgment. Go then with them! Does not that illustrate the way of Gods providence with thousands upon thousands? The sensualist no sooner has indulged a lawless passion than he begins to see the folly of it; but how few turn and implore help and ask pardon of Almighty God! Go on! says the angel. The fear of discovery, the growing power of habit, the augmented strength of evil passion, the shame of acknowledgment, the bonds of association, all, like the weeds around the drowning man, hinder endeavours at self-rescue. There is an inevitable pressure from behind which, once the false step is taken, almost necessitates continuance.

V. We have here presented us the picture of a God-deserted man, not at first, but finally. If we may say so, at first God seemed to have a liking for that man; as indeed for what finally reprobate transgressor at one time had He not a liking? As I live, saith the Lord, I have no pleasure in the death of the wicked. (G. Short, B. A.)

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

2Pe 2:15. Which have forsaken the right — Ευθειαν, straight; way — The way of truth and integrity, and are gone astray — Have wandered in dangerous and destructive paths; following the way of Balaam the son of Bosor — (So the Chaldeans pronounced what the Jews called Beor,) namely, the ways of covetousness. Balaam loved wealth and honour so much, that to obtain them he acted contrary to his conscience. To follow his way, therefore, is to be guided by similar base passions, and to commit similar base actions; who loved the wages of unrighteousness — “When Balaam was first sent for to curse the Israelites, Balak’s messengers carried only the rewards of divination in their hands, Num 22:7 : and therefore when God forbade him to go, he easily acquiesced, and refused to go, 2Pe 2:13. But when Balak sent a second request by more honourable messengers, and with them a promise to promote him to very great honour, and to do whatever he should say to him, Balaam, inflamed with the love of the promised hire, endeavoured a second time to obtain permission to go. And though God allowed him to go, on the express condition that he should do nothing in the affair without his order, Balaam went with the resolution of cursing the Israelites, whether God permitted him or not;” as evidently appears from the circumstances of the story, to which the reader is referred. “And though he so far obeyed God that he blessed the Israelites, it was no dictate of his heart, but a suggestion of the Spirit of God, which he could not resist. For that his love of the hire, and his inclination to curse the Israelites continued, he showed by his behaviour afterward, when, to bring the curse of God upon the Israelites, he counselled Balak to entice them to fornication and idolatry by means of the Midianitish women, Num 31:16; Rev 2:14 :” in giving which advice he acted most unrighteously, knowing it to be evil, and that God’s purpose concerning the Israelites was irrevocable, Num 23:19, &c. “He therefore gave the advice, not in the persuasion that it would be effectual, but merely to gain the promised hire, which therefore is called the hire of unrighteousness. In these things the false teachers, who, to draw money from their disciples, encouraged them by their doctrine to commit all manner of lewdness, might well be said to follow in the way of Baalam; and their doctrine might justly be called, the doctrine of Balaam.” — Macknight.

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

Which have forsaken the right way, and are gone astray; literally, forsaking (or having forsaken; there are two slightly differing readings, both well supported) the right way, they went astray. The false teachers in St. Peter"s time were like Elymas the sorcerer, whom St. Paul accused of perverting "the right ways of the Lord" Act_13:10; comp. also verse 2 of this chapter). In the "Shepherd of Hermas" occurs what may be an echo of this verse: "Who have forsaken their true way" (Vis., 3:7. 1). Following the way of Balaam the son of Bosor. The word rendered "following (ejxakolouqhsantev) is found also in chapter 1:16 and 2:2 of this Epistle, but nowhere else in the New Testament; it means "to follow out to the end." Comp. Num_22:32, where the angel of the Lord says of Balaam, "Thy way is perverse before me." The form "Bosor," instead of "Beor," arose probably from a peculiar (perhaps Galilaean) pronunciation of the guttural in rwOB. Thus we, perhaps, have here an undesigned coincidence, a slight confirmation of St. Peter"s authorship: he was a Galilaean, and his speech betrayed him; (Mat_26:73) one characteristic of the Galilaean dialect was a mispronunciation of the gutturals. But some commentators see in the resemblance of the form "Bosor" to the Hebrew rc; B; flesh, an allusion to those sins of the flesh into which Balaam allured the Israelites. Compare the Jewish use of such names as Ishbosheth in derision for Eshbaal ("the man of shame" for "the man of Baal"), and Jerubbesheth (2Sa_11:21) for Jerubbaal. The references to Balaam here, in St. Jude, the Book of the Revelation, and 1Co_10:8, show that his history had made a great impression on the mind of thoughtful Christians. St. John connects his name with the Nicolaitanes in Rev_2:15, much as St. Peter here connects it with the false teachers of his time. Some, again, see in the etymology of the word "Nicolaitane" an allusion to that of "Balaam," as if the Nicolaitanes were followers of Balaam. There is another explanation in the "Speaker"s Commentary," that the word "Bosor" is an Aramaic form, and that "the form possibly became familiar to St. Peter during his residence at Babylon, and suggests the probability that Aramaic traditions were still current respecting Balaam at the Christian era, and on the banks of the Euphrates" (additional note on. (Num_22:5) But the two oldest manuscripts read "Beer" here. Who loved the wages of unrighteousness (comp. verse 13, and also St. Peter"s words in. (Act_1:18) Balaam is not definitely accused of covetousness in the Old Testament narrative; but his conduct can be explained by no other motive.

The sinner"s hire.

In the course of his denunciation of abandoned sinners St. Peter makes use in two places of this remarkable expression, "the wages of unrighteousness," or "the hire of wrong-doing in the fifteenth verse as something loved and sought by Balaam, and in the twelfth verse as that which shall be the portion of the impenitent transgressor. The idea was one which evidently took very forcible possession of the apostle"s mind, and, however little it may be in harmony with the sentimental and purblind type of religion too prevalent in our time, it is an idea in perfect harmony with the stern and righteous government of God. Upon the suggestion of the twofold application of the thoughts in this chapter, it may be well to treat this serious and awful subject under two aspects.

I THE SINNER"S ILLUSION AS TO HIS WORK AND HIS WAGES. Life is represented as a bondman"s service, and in any case the representation is appropriate and just. But experience of human character and history leads to the conclusion, which coincides with the teaching of revelation, that men constantly engage and continue in the service of sin under a double illusion.

1. They imagine the work which they undertake to be easy and agreeable.By many devices the tyrant sin disguises the evils of his service, and induces his victims to continue in it to their souls" injury and ruin. The pleasures of sin are for a season, and they who indulge in them are like those who eat of the fair apples of the Dead Sea, which turn to ashes in the mouth.

2. They imagine the reward of the service to be liberal and satisfactory. AsBalaam lusted for the gold which was to be his hire, as Judas clutched the thirty pieces of silver which were the price of his Master"s blood, so the bondmen of ungodliness deceive themselves with the imagination that the reward they will partake will enrich and satisfy their nature. Whether it be wealth or pleasure, power or praise, they set their hearts upon it, and it becomes to them as the supreme good. In such an illusion years of sin and folly may be passed.

II THE SINNER"S AWAKENING TO A SENSE OF THE REALITY AS TO BOTH THE WORK AND THE WAGES OF SIN.

1. The service is, sooner or later, found to be mere slavery. The chains maybe gilded, but they are chains for all that. The dwelling may have the semblance of a palace, but it is in fact a prison. The master"s speech may be honeyed, but it is the speech of a tyrant, cruel and relentless.

2. The hire of wrong-doing is not payment, but punishment. "The way of transgressors" is found to be "hard." "The wages of sin is death.

APPLICATION. Let these considerations lead the sinner to forsake the tyrant"s service, repudiate the tyrant"s claims, and fling back the tyrant"s hire. J.R.T.

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

2:15 who loved to earn money by doing wrong: Despite consulting with God about what he should do, Balaam was determined to go his own way in hopes of receiving Balak’s money (see Num 22–24). The Old Testament account hints at Balaam’s greed, and Jewish tradition developed this theme (see Numbers Rabbah 20:10; Mishnah Avot 5:22; Philo, Moses 1:266-268).

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

2Pe 2:15. Ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ, following the way of Balaam) See note on Jud 1:8, from Isaiah 56—Βοσὸρ, Bosor) This and Beor are synonyms. Hill. Onom., pp. 700, 763, 774. Lightfoot (Hor. in Act., p. 270) thinks that sigma was written by Peter among the Babylonians by a Chaldaism for ö.

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

2Pe_2:15-16. Comparison with Balaam; cf. Jud_1:11. The comparisons with Cain and Korah are wanting here.

καταλιπόντες εὐθεῖαν ὁδὸν κ.τ.λ.] with εὐθ. ὁδ. cf. Act_13:16; the words connect themselves closely with ἐπλανήθησαν, to which then the subsequent participial clause is added by way of a more precise definition. With ἐξακολουθ. cf. chap. 2Pe_1:16, 2Pe_2:2. The conjunction of this verb with τῆ ὁδῷ is explained by the circumstance that ὁδός is here taken in a figurative sense: manner of life, conduct.

The form Βοσόρ, Heb. כְּעוֹר, arises from a peculiar pronunciation of ע; Grotius is wrong in regarding the word as the corrupted name of the country, פְּחוּרָה, Num_22:5. Several commentators: Krebs, Vitringa, Wolf, Grotius, etc., assume that there is here an allusion to the counsel which Balaam gave to the Midianites to the corrupting of the Israelites (Num_31:16; Rev_2:14) (so, too, Dietlein); but, according to 2Pe_2:16, the reference is rather to the intended cursing of the people of Israel, to which certainly Balaam, for the sake of reward, was inclined; hence: ὃς μισθὸν ἀδικίας (see 2Pe_2:13) ἠγάπησεν. Although such inclination on his part is not definitely mentioned in Num_22:1-20, still, judging from the narrative of the ass, it is to be presupposed; cf., too, Deu_23:5. Corroboration from the rabbinical writings, see Wetstein.2Pe_2:16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας] but he received (suffered) rebuke (blame) for his trespass; his παρανομία (not equivalent to vesania (Vulg.), but synonymous with ἀδικία) consisted in this, that he was willing, for the sake of the reward, if God permitted it, to curse Israel, and for this reason went to Balak. ἰδίας stands here in place of the pers. pron. αὑτοῦ. Dietlein presses ἰδίας, by translating: belonging to him, and adds by way of explanation: to him who must be looked upon as the prototype of the false prophets. Wiesinger, on the other hand, sees the significance of ἰδίας in this, that he who was a prophet to others, had to suffer rebuke of an ass for his own παρανομ. But neither the one nor the other is alluded to in the context.

That which follows states in what the ἔλεγξις consisted.

ὑποζύγιον] properly: a beast that bears a yoke, here as in Mat_21:5, designation of the ass.

ἄφωνον] in contrast to human speaking.

ἐν ἀνθρώπο φωνῇ φθεγξάμενον] does not state the reason of the ἐκώλυσε, but emphasizes the miraculous nature of the occurrence (ἄφωνον … φωνῇ).

ἐκώλυσε τὴν τοῦ προφήτου παραφρονίαν] Schott understands Balaams παραφρονία to be his striking of the ass; Wiesinger: his folly, in setting himself against the angel; but it is more correct to understand by it the aforenamed παρανομία, which the angel opposed. Hofmann rightly observes: the signification of the verb does not imply that it is left undone, but simply that opposition is offered to what is done or is intended to be done; cf. 1Th_2:16.[77] The word ΠΑΡΑΦΡΟΝΊΑ, folly, ἅπ. λεγ. (the verb in 2Co_11:23), unusual in the classics also, instead of which ΠΑΡΑΦΡΟΣΎΝΗ or ΠΑΡΑΦΡΌΝΗΣΙς; see Winer, p. 90 [E. T. 118].

ΤΟῦ ΠΡΟΦΉΤΟΥ] (cf. Num_24:4) stands in emphatic antithesis to ὙΠΟΖΎΓΙΟΝ ἌΦΩΝΟΝ.

[77] Formerly in this commentary ἐκώλυσεν was explained thus: that although Balaams παραφρονία was not exactly prevented by the ass, still, by the conduct of the latter, a beginning was made to prevent it.

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 2:15-16 . Example of Balaam . “They have left the straight way and wandered from it, having followed the way of Balaam, who loved the ways of wickedness, and was rebuked for his transgression, when a dumb ass spoke with a man’s voice, and forbade the infatuation of the prophet.”

2Pe 2:15 . τῇ ὁδῷ τοῦ Βαλαὰμ . The comparison of the conduct of the False Teachers to that of Balaam is significant as determining their character and motive (see Introduction, pp. 115 ff.). The writer of 2 Peter takes the miraculous narrative in Num 22:21-35 literally. It is no disparagement of the value of the illustration that we, in our day, can no longer do so. Balaam had the gift of real spiritual vision. He is described in Num 24:16 as one “whose eye was closed,” i.e. to outer things, and also as one “which seeth the vision of the Almighty, falling down and having his eyes open,” i.e. to spiritual vision. Balaam was one who allowed the greed of gain to become stronger than the prophetic impulse. He is conscious that he is tempting God, and an evil conscience makes him irritable. He fears lest God may yet interfere to rob him of his reward. When the ass starts aside he beats it, but ultimately his passion is subdued by the momentary triumph of his higher spiritual instincts, when he begins to suspect that in the stubbornness of the animal there is really the power of God exercised to hinder him in his course. The angel with the drawn sword is often the form that men’s religion takes who are disobeying the voice of conscience. “There is a strange depth of meaning in the appealing eye of an ill-treated animal. It is an appeal, in the first place, to whatever remnant of pity and generosity may still survive in the heart of the man who ill-treats it, but it is an appeal, in the second place, to the justice of the God who made them both, a cry of which we may be sure it has entered into the ears of the Lord of Sabaoth. When animals are put to unnecessary suffering, either in the shambles or as beasts of burden, or in the interests of science or sport, or for any other reason, cases are sure to arise in which we may justly apply the words of our Epistle, and say of such poor tortured creatures that with their dying gaze, no less clearly than if they had spoken with man’s voice, they forbade the madness of their torturers” (Mayor, p. 203). Cf. F. W. Robertson, Sermons , Ser. iv. pp. 40 f.

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

have--Some of the seducers are spoken of as already come, others as yet to come.

following--out: so the Greek.

the way-- (Num 22:23, Num 22:32; Isa 56:11).

son of Bosor--the same as Beor (Num 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

loved the wages of unrighteousness--and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

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 15. Which have forsaken the right way] As Balaam did, who, although God showed him the right way, took one contrary to it, preferring the reward offered him by Balak to the approbation and blessing of God.

The way of Balaam] Is the counsel of Balaam. He counselled the Moabites to give their most beautiful young women to the Israelitish youth, that they might be enticed by them to commit idolatry. See Clarke on Nu 22:5, c., and "Nu 23:1", &c.

The son of Bosor] Instead of βοσορ, BOSOR two ancient MSS. and some of the versions have βεωρ, Beor, to accommodate the word to the Hebrew text and the Septuagint. The difference in this name seems to have arisen from mistaking one letter for another in the Hebrew name, בעור Beor, for בצור Betsor or Bosor tsaddi צ and ain ע, which are very like each other, being interchanged.

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

As he has hitherto referred to the injury they did by the example of a perverse and corrupt life, so he again repeats, that they spread by their teaching the deadly poison of impiety, in order that they might destroy the simple. He compares them to Balaam, the son of Bozor, who employed a venal tongue to curse God’s people. And to shew that they were not worthy of a long refutation, he says that Balaam was reproved by an ass, and that thus his madness was condemned. But by this means also he restrains the faithful from associating with them. For it was a dreadful judgment of God, that the angel made himself known to the ass before he did to the prophet, so that the ass, perceiving God displeased, dared not to advance farther, but went back, when the prophet, under the blind impulse of his own avarice, pushed forward against the evident prohibition of the Lord. For what was afterwards answered to him, that he was to proceed, was an evidence of God's indignation rather than a permission. In short, as the greatest indignity to him, the mouth of the ass was opened, that he who had been unwilling to submit to God's authority might have that as his teacher. And by this miracle the Lord designed to shew how monstrous a thing it was to change the truth to a lie.

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.

(15) The right way.—(Comp. Act_13:10.) In the Shepherd of Hermas (I. Vis. III. vii. 1) we have “Who have believed indeed, but through their doubting have forsaken their true way.” (See Notes on 2Pe_2:1; 2Pe_2:3; 2Pe_2:13; 2Pe_2:20; 2Pe_3:5.)

Are gone astray.—The main verb of this long sentence. Here parallels with Jude begin again. In the historical incident of Balaam, as in that of Sodom and Gomorrha, our Epistle is more detailed than Jude (see on 2Pe_2:7). The past tenses in this verse are quite in harmony with the view that this chapter is a genuine prediction. (Comp. Gen_49:9; Gen_49:15; Gen_49:23-24.) The future foretold with such confidence as to be spoken of as already past is a common form for prophecy to assume.

Balaam the son of Bosor.—Bosor seems to be a dialectical variation from Beor, arising out of peculiar Aramaic pronunciation—a slight indication that the writer was a Jew of Palestine. The resemblance between these false teachers and Balaam consisted in their running counter to God’s will for their own profit, and in prostituting their office to an infamous purpose, which brought ruin on the community. He, like they, had “enticed unstable souls,” and had “a heart exercised in covetousness.” A comparison of this passage with Rev_2:14-15, gives countenance to the view that among the false teachers thus stigmatised the Nicolaitans may be included. In Jud_1:11, these ungodly men are compared not only to Balaam, but also to Cain and Korah. It seems more likely that St. Jude should add these two very opprobrious comparisons than that the vehement writer of this Epistle should reject material so suitable to his invective. If so, we have here another argument for the priority of our Epistle. (See on 2Pe_2:12.)

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

15. which have forsaken the right way …] There may possibly be a reference to “the way of truth” in 2Pe_2:2 and to the general use of “the way” for the sum and substance of the doctrine of Christ. (See note on 2Pe_2:2.) It may be noted that the charge thus brought against the false teachers by St Peter is identical with that which St Paul brings against Elymas of “perverting the right ways of the Lord” (Act_13:10). We may see in the sorcerer of Cyprus, as well as in that of Samaria, a representative instance of the character which both Apostles condemn.

following the way of Balaam the son of Bosor] The use of the term “way” is probably connected with the stress laid in the narrative of Num_22:32 (“Thy way is perverse before me”), in the journey which Balaam took in spite of the Divine warnings. The form Bosor, instead of Beor, may represent the mode of pronouncing the guttural letter that enters into the Hebrew name (ע) which prevailed in Galilee, analogous to that which in other languages has turned ἐπτὰ into septem, ὕλη into sylva, and the like. On this supposition, St Peter’s use of the form presents a coincidence with his betraying himself by his Galilean dialect in Mat_26:73. The characteristic feature of that dialect was its tendency to soften gutturals. Another explanation, not, however, incompatible with this, has been found in the conjecture that as the Hebrew word Bashar signifies “flesh,” the Apostle may have used the form of the name which conveyed the thought that Balaam was “a son of the flesh,” carnal and base of purpose. Like explanations have been given of the change of Sychem (= a portion) into Sychar (= a lie) (Joh_4:5), of Beelzebub (= lord of flies) into Beelzebul (= lord of dung) (Mat_10:25; Mat_12:24). If we accept the explanation given by many commentators of the name Nicolaitans (Rev_2:6) as being a Greek equivalent for Balaamites, there would be reason for thinking that the prominence given to his history at this period of the Apostolic age led men, after the manner of the time, to find even in the syllables of his name a paronomasia which made it ominous and significant of evil.

The prominence just spoken of is traceable not only here and in the parallel passage of Jude (2Pe_2:11), but in Rev_2:14, where it appears in close connexion with the practice of eating things sacrificed to idols and the impurity associated with that practice. It has been contended by some writers (Renan, St Paul, c. x. p. 304) that from the point of view of the three writers who thus refer to Balaam, St Paul, in teaching the essential indifference of the act (1Co_8:4-8), appeared to reproduce the errors of the son of Beor. The hypothesis is, however, a singularly untenable one. No teacher could condemn the practice more strongly than St Paul, though he does so on rational and spiritual grounds, and not from the Jewish standpoint of there being an actual physical contamination in the things so sacrificed (1 Corinthians 8-10). It would indeed be much more in accordance with facts to infer that it was St Paul’s allusion to the history of Balaam’s temptation of the Israelites (1Co_10:8; Num_25:9; Num_31:16) that first associated the name of the prophet of Pethor with the corrupt practices of the party of licence in the Apostolic Church, and that St Peter, St Jude, and St John were but following in his track. It is noticeable, lastly, that in the purely Ebionite or Judaizing books, known as the Clementine Homilies and Recognitions, there is no reference to the name of Balaam.

who loved the wages of unrighteousness] The phrase is repeated from 2Pe_2:13 as laying stress on this point of parallelism between the earlier and later forms of evil. It is not without interest to note that in both the Apostle reproduces what we find recorded as spoken by him in Act_1:18.

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.

Which have forsaken the right way,.... The right way of the Lord, the way of truth, the Gospel of truth; or Christ, who is the way, the truth, and the life; the true way to eternal life, and which is the right way to eternal happiness; the way of life, righteousness, and salvation by Christ, the Christian faith, and the doctrine of it, which they once professed, but now relinquished:

and are gone astray; from the right way, the way of truth and holiness, into the paths of error and profaneness:

following the way of Balaam the son of Bosor; which Jude calls his error, Jde 1:11, and is the path of covetousness, uncleanness, and idolatry, sins which he was either guilty of himself, or taught, advised, and seduced others to; see Rev 2:14. The Vulgate Latin version reads "Balaam out of Bosor", taking "Bosor" for the name of a place, of which "Balaam" was; but not "Bosor", but "Pethor", was the place of Balaam's residence, Num 22:5. The Arabic and Ethiopic versions supply, as we do, "the son of Bosor"; and the Syriac version reads, "the son of Beor", as in Num 22:5; for Beor and "Bosor" are the same names; the "sheva" being pronounced by "o", as it is by "oa" in "Boanerges", and the "ain" by "s". Moreover, the letters and are sometimes used for one another, as in and and and so and especially in the Chaldean dialect; and Peter now being at Babylon in Chaldea, see Pe1 5:13; it is no wonder that he so pronounced.

Who loved the wages of unrighteousness: which were the rewards of divination, Num 22:7; which were brought him for his divining or soothsaying, and may well be called unrighteous wages, since it was for doing unrighteous things, or things in an unrighteous manner; and these he loved, desired, and greedily coveted, and fain would he have taken Balak's gold and silver, and have cursed Israel, but was restrained by the Lord: he showed a good will to it, in going along with the messengers, and in building altars, and offering sacrifice in one place after another, in which there was a great resemblance between him and the men here spoken of.

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

15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;

Ver. 15. The wages of unrighteousness] The mammon of unrighteousness, wages of wickedness.

" Lucra iniusta putes iustis aequalia damnis.

Dum peritura paras, per male parta peris."

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.

Which have forsaken the right way - The straight path of honesty and integrity. Religion is often represented as a straight path, and to do wrong is to go out of that path in a crooked way.

Following the way of Balaam the son of Bosor - See Num 22:5, following. In the Book of Numbers, Balaam is called the son of “Beor.” Perhaps the name Beor was corrupted into Bosor; or, as Rosenmuller suggests, the father of Balaam may have had two names. Schleusner (Lexicon) supposes that it was changed by the Greeks because it was more easily pronounced. The Septuagint, however, reads it as Βεὼρ Beōr - “Beor.” The meaning here is, that they IMitAted Balaam. The particular point to which Peter refers in which they imitated him, seems to have been the love of gain, or covetousness. Possibly, however, he might have designed to refer to a more general resemblance, for in fact they imitated him in the following things:

(1)In being professed religious teachers, or the servants of God;

(2)In their covetousness;

(3)In inducing others to sin, referring to the same kind of sins in both cases.

Balaam counselled the Moabites to entice the children of Israel to illicit connection with their women, thus introducing licentiousness into the camp of the Hebrews (Num 31:16; compare Num 25:1-9); and in like manner these teachers led others into licentiousness, thus corrupting the church.

Who loved the wages of unrighteousness - Who was supremely influenced by the love of gain, and was capable of being employed, for a price, in a wicked design; thus prostituting his high office, as a professed prophet of the Most High, to base and ignoble ends. That Balaam, though he professed to be influenced by a supreme regard to the will of God Num 22:18, Num 22:38, was really influenced by the desire of reward, and was willing to prostitute his great office to secure such a reward, there can be no doubt.

(1) The elders of Moab and of Midian came to Balaam with “the rewards of divination in their hand” Num 22:7, and with promises from Balak of promoting him to great honor, if he would curse the children of Israel, Num 22:17.

(2) Balaam was disposed to go with them, and was restrained from going at once only by a direct and solemn prohibition from the Lord, Num 22:11.

(3) Notwithstanding this solemn prohibition, and not with standing he said to the ambassadors from Balak that he would do only as God directed, though Balak should give him his house full of silver and gold, Num 22:18, yet he did not regard the matter as settled, but proposed to them that they should wait another night, with the hope that the Lord would give a more favourable direction in reference to their request, thus showing that his heart was in the service which they required, and that his inclination was to avail himself of their offer, Num 22:19.

(4) When he did obtain permission to go, it was only to say that which the Lord should direct him to say, Num 22:20; but he went with a perverse heart, with a secret wish to comply with the desire of Balak, and with a knowledge that he was doing wrong, Num 22:34, and was restrained from uttering the curse which Balak desired only by an influence from above which he could not control. Balaam was undoubtedly a wicked man, and was constrained by a power from on high to utter sentiments which God meant should be uttered, but which Balaam would never have expressed of his own accord.

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

In this they are like Balaam, of Bosor, (a town of the Madianites) who coveting the reward promised him, (Judges xi.) was willing, if God had permitted him, to have cursed the people of Israel: but God put a check to his madness, by making the ass which he rode upon speak with a human voice. (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).

The right way; the way of truth, 2Pe 2:2, i.e. the way of faith and holiness, which is the only right way to happiness.

Are gone astray; into the by-paths of error. There is but one right way, and many wrong, in which they wander that leave the right. He seems to allude to Balaam, Num 22:1-41, who left the way of God, which was, to be obedient to God, and not go beyond his word, Num 2:18, and ran into the way of sin, when he went with Balak’s messengers to curse God’s people; and therefore his way is said to be perverse, Num 2:32.

Following the way of Balaam;

1. In respect of their false doctrine: for, as Balaam was disobedient to God, and, against his command, went to Balak; so these men forsook the way of truth prescribed by God in his word.

2. In respect of their wicked lives: Balaam taught Balak to entice the children of Israel to commit fornication, and eat things sacrificed unto idols, Rev 2:14; and these taught men to commit lewdness, and indulge themselves in their sensualities.

3. Chiefly in respect of their covetousness, as follows.

Of Bosor; either this is the name of his country, called Pethor, Num 22:5, and by change of two letters, P into B, and th into s, ( frequent in the Syriac language), Besor, or Bosor: or, the name of his father, called Beor, in Numbers, having two names; unless the apostle call him Bosor in allusion to Basar, flesh, as being of a fleshly mind, as the false teachers here were. Thus Beth-el was called Beth-aven, Hos 4:15; and Beelzebub called Beelzebul, the god of dung, Mat 10:25.

Who loved the wages of unrighteousness; the reward which Balak offered him for an unrighteous act, viz. the cursing of God’s people.

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

15, 16. The right way—The straight way of Christian truth and duty. The way of Balaam was a crooked way. A prophet of Jehovah, he used his prophetic gift for gain; and for the sake of personal gain, against the known will of God, he sought to curse Israel. Num_22:7; Num_22:17. He was a fair type of these false teachers, who used the gospel for the gratification of their avarice. His counsel to Balak to tempt Israel to sin does not seem to be included here.

Rebuked… iniquity—Not, we think, by the ass, but by the Angel of the Lord, an Old Testament designation of Christ himself, who said to him, “Thy way is perverse before me,” extorting the confession, “I have sinned.” Num_22:32; Num_22:34. An additional element in the transaction was, the speaking of the dumb ass with a human voice; but the madness which she forbade was the foolish anger which led Balaam to smite her with a staff, and to wish that he had a sword with which he might kill her. Num_22:27; Num_22:29. The ass showed more reason than did either Balaam or the false teachers. St. Peter, as against all sceptics, holds this as a true historical event.

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

The way of Balaam the son of Bosor - So the Chaldeans pronounced what the Jews termed Beor; namely, the way of covetousness. Who loved - Earnestly desired, though he did not dare to take, the reward of unrighteousness - The money which Balak would have given him for cursing Israel.

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

Balaam

Balaam. (See Scofield "Num 22:5") was the typical hireling prophet, anxious only to make a market of his gift. This is the "way" of Balaam. See the "error" of Balaam, See Scofield "Jud 1:11" and the "doctrine" of Balaam, See Scofield "Rev 2:14".

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

Balaam’s example:

v. 15. Which have forsaken the right way, and are gone astray, following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness,

v. 16. but was rebuked for his iniquity; the dumb ass, speaking with man’s voice, forbade the madness of the prophet.

The character and the motive of the false teachers is brought out strongly by the comparison with the behavior of Balaam: Having left the right way, they have gone astray, by exactly following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness, but received a rebuke for his transgression; the dumb ass, speaking with the voice of a man, hindered the prophet’s senseless behavior. The manner in which most false teachers go wrong is exemplified by Balaam, Num 22:5-41; Num 23:1-30; Num 24:1-25. Although the Lord had expressly told him that he must not curse the children of Israel, yet the bribe money which was offered by Balak, king of the Moabites, induced him to make an attempt at cursing Israel. His greed for money was stronger than his obedience to God. He was conscious that he was tempting God in setting out on his mission, and an evil conscience made him irritable. When his ass tried to crowd out of the way at the appearance of the angel, he beat her unmercifully, until the Lord Himself opened her mouth and rebuked Balaam for his transgression, for his foolish, senseless behavior, for his madness. Thus it is madness that has taken hold of the false teachers when they put aside all virtue and become adepts in every form of unrighteousness, at the same time drawing with them the souls of men.

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

Our apostle, having charged these men with insatiable lust in the former verse, proceeds next to tax them with insatiable covetousness in this verse, declaring that this sin had diverted them from the right way of truth and godliness, and caused them to imitate Balaam of old, whose love of honour and wealth so blinded his eyes, that the ass he rode upon could see beyond him, whose mouth God miraculously opened to rebuke the madness of the prophet.

Note here, 1. How the wicked in after ages do in their courses and practices imitate such wicked persons as lived before them in former ages: These men followed the way of Balaam, imitate his covetousness and insatiable desire of wealth.

Note, 2. That as it is the nature of all sin to carry men out of the way, so covetousness in particular will carry a man astray, and put him upon the practice of any wickedness: It neither fears nor forbears any sinful course to attain its end; they that will be rich meet with many enticements unto sin, and they will not fear to embrace any enticement. Nay, verily, a thirst after gain, will make a man thirst after blood, to get gain. Witness Balaam and Judas, who were both covetous and bloody. Covetousness is oft-times the cause of uncleanness. How many, for the sake of money, have violated their matrimonial faith, allured more with the adulterer’s purse than by his person. Let no person hope to escape any sin that embraces this one sin.

Note, 3. What a mighty struggle there sometimes is in a natural man’s conscience concerning sin. The light of Balaam’s conscience made him refuse the wages of unrighteousness, and speak honourably: If Balak would give me his house full of silver and gold, I cannot, &c. but at the same time lust in his heart led him forth strongly to desire it. He loved the wages of unrighteousness: loved it, yet durst not touch it.

Note, 4. How extremely, yea, brutishly mad, such men are upon their lusts, who will not be rebuked or stopped in their progress of impiety without a miracle. Balaam’s running was so greedy, and his march so furious, that he had cursed the people, had not the angel stopped him, and the ass spoken to him. Little thanks to a resolute sinner that he does not rush on, when the arm of omnipotency pulls him back. O let the heart-changing power of the grace of God influence us to good, as well as his almighty arm restrain us from evil, or we are miserable.

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

15. Having followed the way of Balaam, the son of Bosor. See Numbers, chapter 31. Balaam sold himself out to an evil cause for the sake of gain.

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.

They have abandoned the right way and have wandered off to follow

"These false teachers have abandoned the right way and have gone astray to follow." The false teachers have refused to be obedient to God because they have rejected what is right.

the right way

Right behavior that honors God is spoken of as if it were a path to follow. (See: Metaphor)

he obtained a rebuke

You can specify it was God who rebuked Balaam. AT: "God rebuked him" (See: Abstract Nouns)

a mute donkey speaking in a human voice

A donkey, which is naturally unable to speak, spoke with a voice like a human.

stopped the prophet's insanity

God used a donkey to stop the prophet's foolish action. (See: Metonymy)

translationWords

astray

Balaam

love

receive

righteous

rebuke

transgress

donkey

voice

prophet

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

15. ἐξακολουθήσαντες, for the third time in this Epistle (2Pe 1:16, 2Pe 2:2). The sentence about Balaam is loosely constructed. There are some various readings. For Βεὼρ (B and two versions) Βόσορ is read by the other uncials except א which has Βεωορσορ, showing a consciousness of both forms. Βόσορ cannot be satisfactorily explained.

Next, for ὃς μισθ. ἀδικ. ἠγάπησεν, B and one version read μισθ. ἀδικ. ἠγάπησαν. But this cannot be right, for ἔσχεν in the next clause must refer to Balaam, and the change of subject is intolerably awkward.

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.

15.] The last clauses, from ὀφθαλμούς to τέκνα, have no representatives in Jude. Now again the parallelism begins, cf. Jud 1:11: but the sentiment is more expanded here. The construction is altered, and becomes direct and regular, καταλιπόντες … ἐπλανήθησαν. Which have forsaken the right way (ref.) and are gone astray (the aor. part. and aor. verb are contemporary: and both require, as so often, to be rendered by our English perfect; the English bare past not involving any present consequence, but rather leaving it to be inferred that the state predicated is over now), following out (this seems to be all that the ἐξ- implies; see on ch. 1:16. It is noticeable, that in ║ Jude the expression is ἐξεχύθησαν) the way of Balaam (τῇ ὁδῷ, not merely figuratively, the way (of life), but literally, seeing that it was by a journey that Balaam displeased God: cf. the frequent repetition of the word in Num 22:23, and the words of the angel in ib. 32, οὐκ ἀστεία ἡ ὁδός σου ἐναντίον ἐμοῦ) (the son) of Bosor (Grot, supposes Bosor to be a corruption of the name פְּתוֹרָה, “Pethor,” Num 22:5: Vitringa, Observ. Sacræ, vol. i. pp. 936 f., maintains rightly that τοῦ βοσόρ rather signifies parentage than habitation, and that βοσόρ is a way of writing בְּעוֹר, Beor, owing to a peculiar pronunciation of the ע, which he traces in the formation of salio from עָלָה, and in the case of other sibilants from aspirates, as sal from ἅλς, septem from ἑπτά, sisto from ἵστημι. And he conjectures that, coupled with an intimation that the Galileans gave a softer sound than others to the ע, this may have been connected with the Galilean dialect which betrayed Peter on a memorable occasion, Mat 26:73. So far well: but he goes on also to say, that the Apostle had a mystical reason for choosing this form, in allusion to the temptation which Balaam cast before Israel, because בָּשָׂר signifies flesh, “elegante hoc lusu subinnuens, Bileamum, suadendo voluptatum carnalium exercitium, merito dicendum esse filium βοσόρ, id est, carnis.” It certainly is not beyond possibility that a Hebrew ear may have found such an allusion obvious: but the reference seems here rather to be to Balaam’s attempt to curse Israel, than to his subsequent temptation of them), who loved the wages of unrighteousness (viz. Which he vainly thought he might get by disobeying the command of God. See Bp. Butler’s masterly sermon on the character of Balaam, in his well-known volume),

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

Right [ευθειαν] . Lit., straight, which is the radical meaning of right. Are gone astray [απλανηθησαν] . See on Mr 12:24.

Following [εξακολουθησαντες] . See on ch. 2Pe 1:16; 2Pe 2:2. Compare Jude 1:11. The way. Note the frequent occurrence of the word way in the story of Balaam (Numbers 22), and Peter's use of the same phrase, as here, the right ways of the Lord, in Act 13:10.

Bosor. Rev. gives Beor, the Old Testament form of the name. Wages of unrighteousness. See on ver. 13.

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