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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having in the foregoing chapter exhorted them to proceed and advance in the Christian race, now comes to remove, as much as in him lay, what he could not but apprehend would hinder their complying with his exhortation. He therefore gives them fair warning of false teachers, by whom they might be in danger of being seduced. To prevent this, I. He describes these seducers as impious in themselves, and very pernicious to others, ver. 1-3. II. He assures them of the punishment that shall be inflicted on them, ver. 3-6. III. He tells us how contrary the method is which God takes with those who fear him, ver. 7-9. IV. He fills up the rest of the chapter with a further description of those seducers of whom he would have them beware.
Adam Clarke: Commentary on the Bible - 1831
False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, Pe2 2:1-3. Instances of God's judgments in the rebellious angels, Pe2 2:4. In the antediluvians, Pe2 2:5. In the cities of Sodom and Gomorrha, Pe2 2:6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, Pe2 2:9. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, Pe2 2:10-14. Have forsaken the right way, copy the conduct of Balaam, speak great swelling words, and pervert those who had escaped from error, Pe2 2:15-19. The miserable state of those who, having escaped the corruption that is in the world, have turned back like the dog to his vomit, and the washed swine to her wallowing in the mire, Pe2 2:20-22.
Albert Barnes: Notes on the Bible - 1834
2:0: The general subject of this chapter is stated in the first verse, and it embraces these points:
(1) that it might be expected that there would be false teachers among Christians, as there were false prophets in ancient times;
(2) that they would introduce destructive errors, leading many astray; and,
(3) that they would be certainly punished. The design of the chapter is to illustrate and defend these points.
I. That there would be such false teachers the apostle expressly states in Pe2 2:1; and incidentally in that verse, and elsewhere in the chapter, he notices some of their characteristics, or some of the doctrines which they would hold.
(a) They would deny the Lord that bought them, Pe2 2:1. See the notes at that verse.
(b) They would be influenced by covetousness, and their object in their attempting to seduce others from the faith, and to induce them to become followers of themselves, would be to make money, Pe2 2:3.
(c) They would be corrupt, beastly, and licentious in their conduct; and it would be one design of their teaching to show that the indulgence of gross passions was not inconsistent with religion; Pe2 2:10, "that walk after the flesh, in the lust of uncleanness;" Pe2 2:12, "as natural brute beasts;" "shall perish in their own corruption;" Pe2 2:14, "having eyes full of adultery, and that cannot cease from sin;" Pe2 2:22, "the dog has returned to his own vomit again."
(d) They would be proud, arrogant, and self-willed; men who would despise all proper government, and who would be thoroughly radical in their views; Pe2 2:10, "and despise government; presumptuous are they and self-willed, they are not afraid to speak evil of dignities;" Pe2 2:18, "they speak great swelling words of vanity."
(e) They were persons who had been formerly of corrupt lives, but who had become professing Christians. This is implied in Pe2 2:20-22. They are spoken of as having "escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ;" as "having known the ways of righteousness," but as having turned again to their former corrupt practices and lusts; "it has happened to them according to the true proverb," etc. There were various classes of persons in primitive times, coming under the general appellation of the term "Gnostic," to whom this description would apply, and it is probable that they had begun to broach their doctrines in the times of the apostles. Among those persons were the Ebionites, Corinthians, Nicolaitanes, etc.
II. These false teachers would obtain followers, and their teachings would be likely to allure many. This is intimated more than once in the chapter: Pe2 2:2, "and many shall follow their pernicious ways;" Pe2 2:3, "and through covetousness shall they with feigned words make merchandise of you;" Pe2 2:14, "beguiling unstable souls." Compare Pe2 2:18.
III. They would certainly be punished. A large part of the chapter is taken up in proving this point, and especially in showing from the examples of others who had erred in a similar manner, that they could not escape destruction. In doing this, the apostle refers to the following facts and illustrations:
(1) The case of the angels that sinned, and that were cast down to hell, Pe2 2:4. If God brought such dreadful punishment on those who were once before his throne, wicked men could have no hope of escape.
(2) the case of the wicked in the time of Noah, who were cut off by the flood, Pe2 2:5.
(3) the case of Sodom and Gomorrah, Pe2 2:6.
(4) the "character" of the persons referred to was such that they could have no hope of escape.
(a) They were corrupt, sensual, presumptuous, and self-willed, and were even worse than the rebel angels had been - men that seemed to be made to be taken and destroyed, Pe2 2:10-12.
(b) They were spots and blemishes, sensual and adulterers, emulating the example of Balaam, who was rebuked by even a dumb ass for his iniquity, Pe2 2:13-16.
(c) They allured others to sin under the specious promise of liberty, while they were themselves the slaves of debased appetites, and gross and sensual passions, Pe2 2:17-19.
From the entire description in this chapter, it is clear that the persons referred to, though once professors of religion, had become eminently abandoned and corrupt. It may not, indeed, be easy to identify them with any particular sect or class then existing and now known in history, though not a few of the sects in the early Christian church bore a strong resemblance to this description; but there have been those in every age who have strongly resembled these persons; and this chapter, therefore, possesses great value as containing important warnings against the arts of false teachers, and the danger of being seduced by them from the truth. Compare the introduction to the Epistle of Jude, Sections 3 and 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe2 2:1, He foretells them of false teachers, shewing the impiety and punishment both of them and their followers; Pe2 2:7, from which the godly shall be delivered, as Lot was out of Sodom; Pe2 2:10, and more fully describes the manners of those profane and blasphemous seducers, whereby they may be the better known, and avoided.
Geneva 1599
But (1) there were false prophets also among the (a) people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
(1) As in times past there were two kinds of prophets, the one true and the other false, so Peter tells them that there will be true and false teachers in the Church, so much so that Christ himself will be denied by some, who nonetheless will call him redeemer.
(a) Under the law, while the state and policy of the Jews was yet standing.
John Gill
INTRODUCTION TO 2 PETER 2
This chapter contains a description of false teachers, that were then in Christian churches, as there had been false prophets among the Jews; and they are described by the doctrines, which they privily introduced; in general, damnable heresies; in particular, denying the Lord that bought them; and by their success, having many followers of them in their pernicious ways; and by the sad effects following hereupon; with respect to the way of truth, that was blasphemed; with respect to their hearers, they, through the covetousness of these false teachers, were made merchandise of; and with respect to themselves, swift and sure destruction would be brought upon them, 2Pet 2:1, which is illustrated and confirmed by the instances of punishment in the angels, the men of the old world, and the inhabitants of Sodom and Gomorrah, 2Pet 2:4 and whereas, in these instances, notice is taken of the deliverance of some righteous persons, as Noah and Lot, when wicked men were destroyed; the apostle draws this conclusion from the whole, that the Lord knows both how to deliver the saints out of afflictions, and to reserve wicked men until the day of judgment, then to be punished, 2Pet 2:9, especially such shall be then punished, who are described by their impure course of lift, their contempt of civil government, and their presumption and selfwill, 2Pet 1:10 which sins of theirs are aggravated by the different conduct of angels, superior to them; and by their being like brute beasts, as ignorant as they, and even below them; whose punishment will be to perish in their corruption, as the just reward of their unrighteousness, since they are open in sin, take pleasure in it, and sport themselves with it, and are spots and blemishes in Christian societies, 2Pet 2:11 and these, who are no other than the false teachers before spoken of, are further described by their adulterous eyes, which cannot cease from sin; by their beguiling unstable souls; by the covetous practices their hearts were exercised with; by their just desert, cursed children; by the course they steer, forsaking the right way, going astray from it, and following the way of Balaam in his covetousness, and other wicked practices, for which he was reproved by his ass; and by various metaphors, which express the emptiness of these persons, and which also point at their destruction, and describe their boasts and brags, and the influence they have, through their lasciviousness and uncleanness, on some persons, who have been outwardly reformed, 2Pet 2:14 and this they obtain over them in a very stupid and senseless way, by promising them liberty, when through being overcome by them, and drawn into sin, they were brought into bondage, and become servants of corruption; and so their case is worse than it was before their reformation, and profession of religion; and better it would have been not to have had the knowledge they had, than after it to turn from the paths of truth and holiness, which is illustrated by a true Scripture proverb, which expresses the filthy nature of sin, the character of these men, and their irrecoverable state and condition, 2Pet 2:19.
John Wesley
But there were false prophets also - As well as true. Among the people - Of Israel. Those that spake even the truth, when God had not sent them; and also those that were truly sent of him, and yet corrupted or softened their message, were false prophets. As there shall be false - As well as true. Teachers among you, who will privately briny in - Into the church. Destructive heresies - They first, by denying the Lord, introduced destructive heresies, that is, divisions; or they occasioned first these divisions, and then were given up to a reprobate mind, even to deny the Lord that bought them. Either the heresies are the effect of denying the Lord, or the denying the Lord was the consequence of the heresies. Even denying - Both by their doctrine and their works. The Lord that bought them - With his own blood. Yet these very men perish everlastingly. Therefore Christ bought even them that perish.
Robert Jamieson, A. R. Fausset and David Brown
FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. (2Pe. 2:1-22)
But--in contrast to the prophets "moved by the Holy Ghost" (2Pet 1:21).
also--as well as the true prophets (2Pet 1:19-21). Paul had already testified the entrance of false prophets into the same churches.
among the people--Israel: he is writing to believing Israelites primarily (see on 1Pet 1:1). Such a "false prophet" was Balaam (2Pet 2:15).
there shall be--Already symptoms of the evil were appearing (2Pet 2:9-22; Jude 1:4-13).
false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pet 3:2).
who--such as (literally, "the which") shall.
privily--not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 1:4).
damnable--literally, "of destruction"; entailing destruction (Phil 3:19) on all who follow them.
heresies--self-chosen doctrines, not emanating from God (compare "will-worship," Col 2:23).
even--going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Lk 22:61-62).
denying--Him whom, above all others, they ought to confess.
Lord--"Master and Owner" (Greek), compare Jude 1:4, Greek. Whom the true doctrine teaches to be their OWNER by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."
bought them--Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1Jn 4:3).
bring upon themselves--compare "God bringing in the flood upon the world," 2Pet 2:5. Man brings upon himself the vengeance which God brings upon him.
swift--swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Jude 1:11, which is akin to this passage.
2:12:1: Լինէի՛ն եւ սուտ մարգարէք ՚ի ժողովրդեանն, որպէս եւ այժմ ՚ի ձեզ լինիցին սուտ վարդապետք. որք սպրդեալք մուծանեն հերձուածս կորստեան, եւ զոր Տէր գնեաց զնոսա ուրացան. ածեն ՚ի վերայ անձանց զարագահասն կորուստ[3090]։ [3090] Ոմանք. Լինիցին ՚ի ձեզ... սպրդեալ մուծանել հեր՛՛... եւ զոր Տէրն գնեաց, զնոսա ուրացեալ.. անձանց իւրեանց զերագահասն կո՛՛։ ՚Ի լուս՛՛. Մուծանիցեն հերձ. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Եղան նաեւ սուտ մարգարէներ ժողովրդի մէջ, ինչպէս որ այժմ էլ ձեր մէջ կարող են լինել սուտ ուսուցիչներ, որոնք, սպրդեցնելով, կորստաբեր հերձուածներ են ներմուծելու եւ, ուրանալով Տիրոջը, որ իրենց գնեց, իրենց վրայ արագահաս կորուստ են բերելու:
2 Սուտ մարգարէներ ալ կային ժողովուրդին մէջ, ինչպէս ձեր մէջ ալ սուտ վարդապետներ պիտի ըլլան, որոնք գաղտուկ պիտի մտցնեն կորստաբեր հերձուածներ ու զիրենք ծախու առնող Տէրը ուրանալով՝ իրենց վրայ պիտի բերեն արագահաս կորուստը։
Լինէին եւ սուտ մարգարէք ի ժողովրդեանն, որպէս եւ այժմ ի ձեզ լինիցին սուտ վարդապետք, որք սպրդեալ մուծանեն հերձուածս կորստեան, եւ [8]զոր Տէր գնեաց զնոսա`` ուրացեալ, ածեն ի վերայ անձանց զարագահասն կորուստ:

2:1: Լինէի՛ն եւ սուտ մարգարէք ՚ի ժողովրդեանն, որպէս եւ այժմ ՚ի ձեզ լինիցին սուտ վարդապետք. որք սպրդեալք մուծանեն հերձուածս կորստեան, եւ զոր Տէր գնեաց զնոսա ուրացան. ածեն ՚ի վերայ անձանց զարագահասն կորուստ[3090]։
[3090] Ոմանք. Լինիցին ՚ի ձեզ... սպրդեալ մուծանել հեր՛՛... եւ զոր Տէրն գնեաց, զնոսա ուրացեալ.. անձանց իւրեանց զերագահասն կո՛՛։ ՚Ի լուս՛՛. Մուծանիցեն հերձ. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Եղան նաեւ սուտ մարգարէներ ժողովրդի մէջ, ինչպէս որ այժմ էլ ձեր մէջ կարող են լինել սուտ ուսուցիչներ, որոնք, սպրդեցնելով, կորստաբեր հերձուածներ են ներմուծելու եւ, ուրանալով Տիրոջը, որ իրենց գնեց, իրենց վրայ արագահաս կորուստ են բերելու:
2 Սուտ մարգարէներ ալ կային ժողովուրդին մէջ, ինչպէս ձեր մէջ ալ սուտ վարդապետներ պիտի ըլլան, որոնք գաղտուկ պիտի մտցնեն կորստաբեր հերձուածներ ու զիրենք ծախու առնող Տէրը ուրանալով՝ իրենց վրայ պիտի բերեն արագահաս կորուստը։
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2:11: Были и лжепророки в народе, как и у вас будут лжеучители, которые введут пагубные ереси и, отвергаясь искупившего их Господа, навлекут сами на себя скорую погибель.
2:1  ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῶ λαῶ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν.
2:1. Ἐγένοντο ( They-had-became ) δὲ (moreover) καὶ (and) ψευδοπροφῆται (false-declarers-before) ἐν (in) τῷ (unto-the-one) λαῷ, (unto-a-people,"ὡς (as) καὶ (and) ἐν (in) ὑμῖν (unto-ye) ἔσονται ( they-shall-be ) ψευδοδιδάσκαλοι, (false-teaching-speakers,"οἵτινες (which-ones) παρεισάξουσιν (they-shall-lead-into-beside) αἱρέσεις (to-liftings) ἀπωλείας, (of-a-destructing-off-of,"καὶ (and) τὸν (to-the-one) ἀγοράσαντα (to-having-gathered-to) αὐτοὺς (to-them) δεσπότην (to-a-Lord) ἀρνούμενοι , ( denying-unto ," ἐπάγοντες ( leading-upon ) ἑαυτοῖς (unto-selves) ταχινὴν (to-quickened-belonged-to) ἀπώλειαν: (to-a-destructing-off-of)
2:1. fuerunt vero et pseudoprophetae in populo sicut et in vobis erunt magistri mendaces qui introducent sectas perditionis et eum qui emit eos Dominum negant superducentes sibi celerem perditionemBut there were also false prophets among the people, even as there shall be among you lying teachers who shall bring in sects of perdition and deny the Lord who bought them: bringing upon themselves swift destruction.
1. But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction.
2:1. But there were also false prophets among the people, just as there will be among you lying teachers, who will introduce divisions of perdition, and they will deny him who bought them, the Lord, bringing upon themselves swift destruction.
2:1. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction:

1: Были и лжепророки в народе, как и у вас будут лжеучители, которые введут пагубные ереси и, отвергаясь искупившего их Господа, навлекут сами на себя скорую погибель.
2:1  ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῶ λαῶ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν.
2:1. fuerunt vero et pseudoprophetae in populo sicut et in vobis erunt magistri mendaces qui introducent sectas perditionis et eum qui emit eos Dominum negant superducentes sibi celerem perditionem
But there were also false prophets among the people, even as there shall be among you lying teachers who shall bring in sects of perdition and deny the Lord who bought them: bringing upon themselves swift destruction.
2:1. But there were also false prophets among the people, just as there will be among you lying teachers, who will introduce divisions of perdition, and they will deny him who bought them, the Lord, bringing upon themselves swift destruction.
2:1. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Имея в виду изобразить, для предостережения читателей, нравственный облик лжеучителей, частью уже появившихся ко времени написанного послания, частью же имевших с особою силою выступить впоследствии, Апостол ставит этих лжеучителей в параллель с ветхозаветными ложными пророками, Yeudoprofhtai, имя которых он усвояет и лжеучителям христианских времен. "Под лжеучителями Апостол разумеет единомышленников Николая и Коринфа, а именем пророчества, общепридаваемого и пророкам, и лжеучителям, предостерегает верующих, чтобы не внимали лжепророкам" (блаж. Феофил.). Признаками древних лжепророков были: самозванное принятие ими на себя пророческого служения, хотя они и настаивали на своем Божественном призвании (Иер 23:21; 27:12); возвещение предсказаний по видам корысти и человекоугодничества (3Цар. 22:10-13, 19-23), лживость предвещаний, ничтожество чудес (Иез 13:3: сл. и др.), главная же черта: проповедь не во Имя Тайного Истинного Бога и чистого служения Ему, а во имя богов иных (Втор 13:1-5; 18:20: и др). Подобно этому, и лжеучители апостольского и послеапостольского времени, по словам Апостола, "введут пагубные ереси, и отвергаясь искупившего их Господа, навлекут сами на себя скорую погибель".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
False Prophets and Corrupt Leaders.A. D. 67.
1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you--

I. In the end of the former chapter there is mention made of holy men of God, who lived in the times of the Old Testament, and were used as the amanuenses of the Holy Ghost, in writing the sacred oracles; but in the beginning of this he tells us they had, even at that time, false prophets in the church as well as true. In all ages of the church, and under all dispensations, when God sends true prophets, the devil sends some to seduce and deceive, false prophets in the Old Testament, and false Christs, false apostles, and seducing teachers, in the New. Concerning these observe, 1. Their business is to bring in destructive errors, even damnable heresies, as the business of teachers sent of God is to show the way of truth, even the true way to everlasting life. There are damnable heresies as well as damnable practices; and false teachers are industrious to spread pernicious errors. 2. Damnable heresies are commonly brought in privily, under the cloak and colour of truth. Those who introduce destructive heresies deny the Lord that bought them. They reject and refuse to hear and learn of the great teacher sent from God, though he is the only Saviour and Redeemer of men, who paid a price sufficient to redeem as many worlds of sinners as there are sinners in the world. 4. Those who bring in errors destructive to others bring swift (and therefore sure) destruction upon themselves. Self-destroyers are soon destroyed; and those who are so hardened as to propagate errors destructive to others shall surely and suddenly be destroyed, and that without remedy.

II. He proceeds, in the second verse, to tell us the consequence with respect to others; and here we may learn, 1. Corrupt leaders seldom fail of many to follow them; though the way of error is a pernicious way, yet many are ready to walk therein. Men drink in iniquity like water, and are pleased to live in error. The prophets prophesy falsely, and the people love to have it so. 2. The spreading of error will bring up an evil report on the way of truth; that is, the way of salvation by Jesus Christ, who is the way, the truth, and the life. The Christian religion is from the God of truth as the author, leads to true happiness in the enjoyment of the true God as the end, and works truth in the inward part as the means of acceptably serving God. And yet this way of truth is traduced and blasphemed by those who embrace and advance destructive errors. This the apostle has foretold as what should certainly come to pass. Let us not be offended at any thing of this in our day, but take care that we give no occasion to the enemy to blaspheme the holy name whereby we are called, or speak evil of that way whereby we hope to be saved.

III. Observe, in the next place, the method seducers take to draw disciples after them: they use feigned words; they flatter, and by good words and fair speeches deceive the hearts of the simple, inducing them to yield entirely to the opinions which these seducers endeavour to propagate, and sell and deliver themselves over to the instruction and government of these false teacher, who make a gain of those whom they make their proselytes, serving themselves and making some advantage of them; for all this is through covetousness, with a desire and design to get more wealth, or credit, or commendation, by increasing the number of their followers. The faithful ministers of Christ, who show men the way of truth, desire the profit and advantage of their followers, that they may be saved; but these seducing teachers desire and design only their own temporal advantage and worldly grandeur.

Divine Judgments.A. D. 67.
--3 Whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

Men are apt to think that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed it is, or will be, certainly reversed. But the apostle tells us that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration.

I. See how God dealt with the angels who sinned. Observe, 1. No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence which that law awards shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Hence observe, 2. By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shown them. 3. Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God does a manifest hurt to himself. 4. Those who rebel against the God of heaven shall all be sent down to hell. There is no place nor state between the height of glory and the depth of misery in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell. 5. Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. Those who will not walk according to the light and direction of God's law shall be deprived of the light of God's countenance and the comforts of his presence. 6. As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness which is their misery keeps them so that they cannot get away from their torment. 7. The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day.

II. See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe, 1. The number of offenders signifies no more to procure any favour than the quality. If the sin be universal, the punishment shall likewise extend to all. But, 2. If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy. 3. Those who are preachers of righteousness in an age of universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction. 4. God can make use of those creatures as the instruments of his vengeance in punishing sinners which he at first made and appointed for their service and benefit. He destroyed the whole world by water; but observe, 5. What was the procuring cause of this: it was a world of ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction.

III. See how God dealt with Sodom and Gomorrah; though they were situated in a country like the garden of the Lord, yet, if in such a fruitful soil they abound in sin, God can soon turn a fruitful land into barrenness and a well-watered country into dust and ashes. Observe, 1. No political union or confederacy can keep off judgments from a sinful people. Sodom and the neighbouring cities were no more secured by their regular government than the angels by the dignity of their nature or the old world by their vast number. 2. God can make use of contrary creatures to punish incorrigible sinners. He destroys the old world by water, and Sodom by fire. He who keeps fire and water from hurting his people (Isa. xliii. 2) can make either to destroy his enemies; therefore they are never safe. 3. Most heinous sins bring most grievous judgments. Those who were abominable in their vices were remarkable for their plagues. Those who are sinners exceedingly before the Lord must expect the most dreadful vengeance. 4. The punishment of sinners in former ages is designed for the example of those who come after. "Follow them, not only in the time of living, but in their course and way of living." Men who live ungodly must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin.
Adam Clarke: Commentary on the Bible - 1831
2:1: But there were false prophets - There were not only holy men of God among the Jews, who prophesied by Divine inspiration, but there were also false prophets, whose prophecies were from their own imagination, and perverted many.
As there shall be false teachers among you - At a very early period of the Christian Church many heresies sprung up; but the chief were those of the Ebionites, Cerinthians, Nicolaitans, Menandrians, and Gnostics, of whom many strange things have been spoken by the primitive fathers, and of whose opinions it is difficult to form any satisfactory view. They were, no doubt, bad enough, and their opponents in general have doubtless made them worse. By what name those were called of whom the apostle here speaks, we cannot tell. They were probably some sort of apostate Jews, or those called the Nicolaitans. See the preface.
Damnable heresies - Αἱρεσεις απωλειας· Heresies of destruction; such as, if followed, would lead a man to perdition. And these παρεισαξουσιν, they will bring in privately - cunningly, without making much noise, and as covertly as possible. It would be better to translate destructive heresies than damnable.
Denying the Lord that bought them - It is not certain whether God the Father be intended here, or our Lord Jesus Christ; for God is said to have purchased the Israelites, Exo 15:16, and to be the Father that had bought them, Deu 32:6, and the words may refer to these or such like passages; or they may point out Jesus Christ, who had bought them with his blood; and the heresies, or dangerous opinions, may mean such as opposed the Divinity of our Lord, or his meritorious and sacrificial death, or such opinions as bring upon those who hold them swift destruction. It seems, however, more natural to understand the Lord that bought them as applying to Christ, than otherwise; and if so, this is another proof, among many,
1. That none can be saved but by Jesus Christ.
2. That through their own wickedness some may perish for whom Christ died.
Albert Barnes: Notes on the Bible - 1834
2:1: But there were false prophets also among the people - In the pRev_ious chapter, Pe2 2:19-21, Peter had appealed to the prophecies as containing unanswerable proofs of the truth of the Christian religion. He says, however, that he did not mean to say that all who claimed to be prophets were true messengers of God. There were many who pretended to be such, who only led the people astray. It is unnecessary to say, that such men have abounded in all ages where there have been true prophets.
Even as there shall be false teachers among you - The fact that false teachers would arise in the church is often adverted to in the New Testament. Compare Mat 24:5, Mat 24:24; Act 20:29-30.
Who privily - That is, in a secret manner, or under plausible arts and pretences. They would not at first make an open avowal of their doctrines, but would, in fact, while their teachings seemed to be in accordance with truth, covertly maintain opinions which would sap the very foundations of religion. The Greek word here used, and which is rendered "who privily shall bring in," (παρεισάγω pareisagō,) means properly "to lead in by the side of others; to lead in along with others." Nothing could better express the usual way in which error is introduced. It is "by the side," or "along with," other doctrines which are true; that is, while the mind is turned mainly to other subjects, and is off its guard, gently and silently to lay down some principle, which, being admitted, would lead to the error, or from which the error would follow as a natural consequence. Those who inculcate error rarely do it openly. If they would at once boldly "deny the Lord that bought them," it would be easy to meet them, and the mass of professed Christians would be in no danger of embracing the error. But when principles are laid down which may lead to that; when doubts on remote points are suggested which may involve it; or when a long train of reasoning is pursued which may secretly tend to it; there is much more probability that the mind will be corrupted from the truth.
Damnable heresies - αἱρέσεις ἀπωλείας haireseis apō leias. "Heresies of destruction;" that is, heresies that will be followed by destruction. The Greek word which is rendered "damnable," is the same which in the close of the verse is rendered "destruction." It is so rendered also in Mat 7:13; Rom 9:22; Phi 3:19; Pe2 3:16 - in all of which places it refers to the future loss of the soul The same word also is rendered "perdition" in Joh 17:12; Phi 1:28; Ti1 6:9; Heb 10:39; Pe2 3:7; Rev 17:8, Rev 17:11 - in all which places it has the same reference. On the meaning of the word rendered "heresies," see the Act 24:14 note; Co1 11:19 note. The idea of "sect" or "party" is that which is conveyed by this word, rather than doctrinal errors; but it is evident that in this case the formation of the sect or party, as is the fact in most cases, would be founded on error of doctrine.
The thing which these false teachers would attempt would be divisions, alienations, or parties, in the church, but these would be based on the erroneous doctrines which they would promulgate. What would be the particular doctrine in this case is immediately specified, to wit, that they "would deny the Lord that bought them." The idea then is, that these false teachers would form sects or parties in the church, of a destructive or ruinous nature, founded on a denial of the Lord that bought them. Such a formation of sects would be ruinous to piety, to good morals, and to the soul. The authors of these sects, holding the views which they did, and influenced by the motives which they would be, and practicing the morals which they would practice, as growing out of their principles, would bring upon themselves swift and certain destruction. It is not possible now to determine to what particular class of errorists the apostle had reference here, but it is generally supposed that it was to some form of the Gnostic belief. There were many early sects of so-called "heretics" to whom what he here says would be applicable.
Even denying the Lord that bought them - This must mean that they held doctrines which were in fact a denial of the Lord, or the tendency of which would be a denial of the Lord, for it cannot be supposed that, while they professed to be Christians, they would openly and avowedly deny him. To "deny the Lord" may be either to deny his existence, his claims, or his attributes; it is to withhold from him, in our belief and profession, anything which is essential to a proper conception of him. The particular thing, however, which is mentioned here as entering into that self-denial, is something connected with the fact that he had ""bought"" them. It was such a denial of the Lord "as having bought them," as to be in fact a renunciation of the uniqueness of the Christian religion. There has been much difference of opinion as to the meaning of the word "Lord" in this place - whether it refers to God the Father. or to the Lord Jesus Christ. The Greek word is Δεσπότης Despotē s. Many expositors have maintained that it refers to the Father, and that when it is said that he had "bought" them, it means in a general sense that he was the Author of the plan of redemption, and had causeD them to be purchased or redeemed. Michaelis supposes that the Gnostics are referred to as denying the Father by asserting that he was not the Creator of the universe, maintaining that it was created by an inferior being - Introduction to New Testament, iv. 360. Whitby, Benson, Slade, and many others, maintain that this refers to the Father as having originated the plan by which men are redeemed; and the same opinion is held, of necessity, by those who deny the doctrine of general atonement. The only arguments to show that it refers to God the Father would be,
(1) that the word used here Δεσπότην Despotē n is not the usual term (κύριος kurios) by which the Lord Jesus is designated in the New Testament; and,
(2) that the admission that it refers to the Lord Jesus would lead inevitably to the conclusion that some will perish for whom Christ died.
That it does, however, refer to the Lord Jesus, seems to me to be plain from the following considerations:
(1) It is the obvious interpretation; that which would be given by the great mass of Christians, and about which there could never have been any hesitancy if it had not been supposed that it would lead to the doctrine of general atonement. As to the alleged fact that the word used, Δεσπότης Despotē s, is not that which is commonly applied to the Lord Jesus, that may be admitted to be true, but still the word here may be understood as applied to him. It properly means "a master" as opposed to a servant; then it is used as denoting supreme authority, and is thus applied to God, and may be in that sense to the Lord Jesus Christ, as head over all things, or as having supreme authority over the church. It occurs in the New Testament only in the following places: Ti1 6:1-2; Tit 2:9; Pe1 2:18, where it is rendered "masters;" Luk 2:29; Act 4:24,; Rev 6:10, where it is rendered "Lord," and is applied to God; and in Jde 1:4, and in the passage before us, in both which places it is rendered "Lord," and is probably to be regarded as applied to the Lord Jesus. There is nothing in the proper signification of the word which would forbid this.
(2) the phrase is one that is properly applicable to the Lord Jesus as having "bought" us with his blood. The Greek word is ἀγοράζω agorazō - a word which means properly "to market, to buy, to purchase," and then to redeem, or acquire for oneself by a price paid, or by a ransom. It is rendered "buy" or "bought" in the following places in the New Testament: Mat 13:44, Mat 13:46; Mat 14:15; Mat 21:12; Mat 25:9-10; Mat 27:7; Mar 6:36-37; Mar 11:15; Mar 15:46; Mar 16:1; Luk 9:13; Luk 14:18-19; Luk 17:28; Luk 19:45; Luk 22:36; Joh 4:8; Joh 6:5; Joh 13:29; Co1 7:30; Rev 3:18; Rev 13:17; Rev 18:11 - in all which places it is applicable to ordinary transactions of "buying." In the following places it is also rendered "bought," as applicable to the redeemed, as being bought or purchased by the Lord Jesus: Co1 6:20; Co1 7:23, "Ye are 'bought' with a price;" and in the following places it is rendered "redeemed," Rev 5:9; Rev 14:3-4. It does not elsewhere occur in the New Testament. It is true that in a large sense this word might be applied to the Father as having caused his people to be redeemed, or as being the Author of the plan of redemption; but it is also true that the word is more properly applicable to the Lord Jesus, and that, when used with reference to redemption, it is uniformly given to him in the New Testament. Compare the passages referred to above.
It is strictly and properly true only of the Son of God that he has "bought" us. The Father indeed is represented as making the arrangement, as giving his Son to die, and as the great Source of all the blessings secured by redemption; but the "purchase" was actually made by the Son of God by his sacrifice on the cross. Whatever there was of the nature of "a price" was paid by him; and whatever obligations may grow out of the fact that we are purchased or ransomed are due particularly to him; Co2 5:15. These considerations seem to me to make it clear that Peter referred here to the Lord Jesus Christ, and that he meant to say that the false teachers mentioned held doctrines which were in fact a "denial" of that Saviour. He does not specify particularly what constituted such a denial; but it is plain that any doctrine which represented him, his person, or his work, as essentially different from what was the truth, would amount to such a denial.
If he were Divine, and that fact was denied, making him wholly a different being; if he actually made an expiatory sacrifice by his death, and that fact was denied, and he was held to be a mere religious teacher, changing essentially the character of the work which he came to perform; if he, in some proper sense, "bought" them with his blood, and that fact was denied in such a way that according to their views it was not strictly proper to speak of him as having bought them at all, which would be the case if he were a mere prophet or religious teacher, then it is clear that such a representation would be in fact a denial of his true nature and work. That some of these views entered into their denial of him is clear, for it was with reference to the fact that he had bought them, or redeemed them, that they denied him.
And bring upon themselves swift destruction - The destruction here referred to can be only that which will occur in the future world, for there can be no evidence that Peter meant to say that this would destroy their health, their property, or their lives. The Greek word (ἀπώλειαν apō leian) is the same which is used in the former part of the verse, in the phrase "damnable heresies." See the notes. In regard, then, to this important passage, we may remark:
(1) that the apostle evidently believed that some would perish for whom Christ died.
(2) if this is so, then the same truth may be expressed by saying that he died for others besides those who will be saved that is, that the atonement was not confined merely to the elect. This one passage, therefore, demonstrates the doctrine of general atonement. This conclusion would be drawn from it by the great mass of readers, and it may be presumed, therefore, that this is the fair interpretation of the passage.
(See the supplementary Co2 5:14 note; Heb 2:9 note for a general view of the question regarding the extent of the atonement. On this text Scott has well observed: "Doubtless Christ intended to redeem those, and those only, who he foresaw would eventually be saved by faith in him; yet his ransom was of infinite sufficiency, and people are continually addressed according to their profession." Christ has indeed laid down such a price as that all the human family may claim and find salvation in him. An unhappy ambiguity of terms has made this controversy very much a war of words. When the author here says, "Christ died for others besides those who will be saved," he does not use the words in the common sense of an actual design, on the part of Christ to save everyone. The reader will see, by consulting the notes above referred to, how much disputing might be saved by a careful definition of terms.)
(3) it follows that people may destroy themselves by a denial of the great and vital "doctrines" of religion. It cannot be a harmless thing, then, to hold erroneous opinions; nor can men be safe who deny the fundamental doctrines of Christianity. It is truth, not error, that saves the soul; and an erroneous opinion on any subject may be as dangerous to a man's ultimate peace, happiness, and prosperity, as a wrong course of life. How many men have been ruined in their worldly prospects, their health, and their lives, by holding false sentiments on the subject of morals, or in regard to medical treatment! Who would regard it as a harmless thing if a son should deny in respect to his father that he was a man of truth, probity, and honesty, or should attribute to him a character which does not belong to him - a character just the Rev_erse of truth? Can the same thing be innocent in regard to God our Saviour?
(4) people bring destruction "on themselves." No one compels them to deny the Lord that bought them; no one forces them to embrace any dangerous error. If people perish, they perish by their own fault, for:
(a) ample provision was made for their salvation as well as for others;
(b) they were freely invited to be saved;
(c) it was, in itself, just as easy for them to embrace the truth as it was for others; and,
(d) it was as easy to embrace the truth as to embrace error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: there were: Deu 13:1-3; Kg1 18:19-22, Kg1 22:6; Neh 6:12-14; Isa 9:15, Isa 56:10, Isa 56:11; Jer 14:13-15, Jer 23:16, Jer 23:17, Jer 23:25-32, Jer 27:14, Jer 27:15, Jer 28:15-17, Jer 29:8, Jer 29:9, Jer 29:31, Jer 29:32; Jer 37:19; Lam 2:14; Ezek. 13:3-18; Hos 9:8; Mic 2:11, Mic 3:5, Mic 3:11; Zac 13:3, Zac 13:4; Mat 7:15; Luk 6:26; Rom 16:18
even: Mat 24:5, Mat 24:11, Mat 24:24; Mar 13:22; Luk 21:8; Act 20:29, Act 20:30; Co1 11:19; Co2 11:13-15; Gal 4:17; Eph 4:14; Col 2:8, Col 2:18; Th2 2:3-12; Ti1 4:1-3; Ti2 3:1-9, Ti2 4:3; Tit 1:11; Jo1 2:18, Jo1 2:19, Jo1 2:26, Jo1 4:1; Jde 1:18; Rev 2:9, Rev 13:14
privily: Pe2 2:3; Gal 2:4
damnable: Pe2 2:3; Gal 5:20; Tit 3:10
denying: Mat 10:33; Luk 12:9; Act 3:13, Act 3:14; Ti2 2:12, Ti2 2:13; Jde 1:4; Rev 2:13, Rev 3:8
bought: Deu 32:6; Act 20:28; Co1 6:20, Co1 7:23; Gal 3:13; Eph 1:7; Heb 10:29; Pe1 1:8; Rev 5:9
and bring: Pe2 2:3; Mal 3:5; Phi 3:19
John Gill
But there were false prophets also among the people,.... As well as holy men of God, who gave out prophecies, by the inspiration and impulse of the Holy Spirit; that is, among the people of the Jews, God's professing people, whose God was the Lord, and who had chosen them to be a special and peculiar people, above all people of the earth; and had distinguished them by his favours from all others: among these, though the Syriac version reads "in the world", there were false prophets, who ran, and were not sent; and who prophesied, and the Lord spake not to them: of these there were many in Jeremiah's time, and in the times of Ezekiel; and in Ahab's time, besides the four hundred and fifty prophets of Baal, slain by Elijah, there were four hundred that called themselves the prophets of the Lord; among whom went forth a lying spirit, encouraging Ahab to go up to Ramoth Gilead, promising him prosperity and success; Zedekiah the son of Chenaanah, with whom Micaiah, the true prophet, had much contention, was at the head of them; and such there were among that people in all ages, until the times of Christ, and in his likewise; see Mt 7:15 now from these, by an easy transition, the apostle proceeds to another part of his design in this epistle, to describe the characters of false teachers under the present dispensation, that saints may beware, and avoid their pernicious principles and practices:
even as there shall be false teachers among you; which need not to be wondered at, or stumble any, it being no new or strange thing, but what was always more or less the case of the people of God. This is a prophecy of what should be, and agrees with the prediction of our Lord, Mt 24:11 and which regards not only the times immediately following, in which it had a remarkable fulfilment, for false teachers now began to arise, and appeared in great numbers in the age succeeding the apostles, but to all periods of time from hence, to the second coming of Christ; and these were to spring from, and be among such that bore the Christian name, and so regards not Mahometans and Deists; and it is to be observed, that the phrase is varied in this clause, and these are called not "prophets" but "teachers": because as prophecy was more peculiar to the former dispensation, so is teaching to the present:
who privily shall bring in damnable heresies: errors in the fundamental doctrines of the Gospel; such as relate to a trinity of persons in the Godhead; and to the person of Christ, to his proper deity, distinct personality, eternal sonship, and real humanity; and to his office as Mediator, rejecting him as the true Messiah, and as the only Saviour of sinners; denying his sacrifice and satisfaction, and the imputation of his righteousness; and to the Holy Spirit, his deity, personality, and divine influences and operations: these are "damnable", or "destructive", or "heresies of destruction"; which lead to eternal destruction both those that introduce and propagate them, and those that embrace and profess them; for they remove, or attempt to remove, the foundation of eternal life and happiness: the manner in which these are usually introduced is "privily"; at unawares, secretly, under a disguise, and gradually, by little and little, and not at once, and openly; and which is the constant character and practice of such men, who lie in wait to deceive, creep into churches at unawares, and into houses privately; and insinuate their principles under specious pretences and appearances of truth, using the hidden things of dishonesty, walking in craftiness, handling the word of God deceitfully, and colouring things with false glosses and feigned words: and even denying the Lord that bought them; not the Lord Jesus Christ, but God the Father; for the word is not here used, which always is where Christ is spoken of as the Lord, but and which is expressive of the power which masters have over their servants (i), and which God has over all mankind; and wherever this word is elsewhere used, it is spoken of God the Father, whenever applied to a divine person, as in Lk 2:29 and especially this appears to be the sense, from the parallel text in Jude 1:4 where the Lord God denied by those men is manifestly distinguished from our Lord Jesus Christ, and by whom these persons are said to be bought: the meaning is not that they were redeemed by the blood of Christ, for Christ is not intended; and besides, whenever redemption by Christ is spoken of, the price is usually mentioned, or some circumstance or another which fully determines the sense; see Acts 20:28 whereas here is not the least hint of anything of this kind: add to this, that such who are redeemed by Christ are the elect of God only, the people of Christ, his sheep and friends, and church, and who are never left to deny him so as to perish eternally; for could such be lost, or deceive, or be deceived finally and totally by damnable heresies, and bring on themselves swift destruction, Christ's purchase would be in vain, and the ransom price be paid for nought; but the word "bought" regards temporal mercies and deliverance, which these men enjoyed, and is used as an aggravation of their sin in denying the Lord; both by words, delivering out such tenets as are derogatory to the glory of the divine perfections, and which deny one or other of them, and of his purposes, providence, promises, and truths; and by works, turning the doctrine of the grace of God into lasciviousness, being disobedient and reprobate to every good work; that they should act this part against the Lord who had made them, and upheld them in their beings and took care of them in his providence, and had followed them with goodness and mercy all the days of their lives; just as Moses aggravates the ingratitude of the Jews in Deut 32:6 from whence this phrase is borrowed, and to which it manifestly refers: "do ye thus requite the Lord, O foolish people and unwise! is not he thy Father that hath bought thee? hath he not made thee, and established thee?" nor is this the only place the apostle refers to in this chapter, see 2Pet 2:12 compared with Deut 32:5 and it is to be observed, that the persons he writes to were Jews, who were called the people the Lord had redeemed and purchased, Ex 15:13 and so were the first false teachers that rose up among them; and therefore this phrase is very applicable to them:
and bring upon themselves swift destruction; either in this life, being suddenly cut off in the midst of their days, and by the immediate hand of God, as Arius and other heretics have been; or eternal damnation in the other, which their tenets lead unto, and which will swiftly come upon them when they are promising themselves peace and safety.
(i) Vid. Ammonium , in voce
2:22:2: Եւ բազո՛ւմք անկեալ երթիցեն զհետ նոցա անառակութեանցն. վասն որոյ ճշմարտութեանն ճանապարհ հայհոյիցի՛[3091]։ [3091] Յօրինակին. Եւ բազմա՛ւք անկեալ։
2 Եւ շատեր պիտի գնան նրանց անառակութիւնների յետեւից. եւ այդ պատճառով ճշմարտութեան ճանապարհը պիտի անարգուի:
2 Շատեր անոնց կորստական ընթացքներուն* ետեւէն պիտի երթան, որոնց համար ճշմարտութեան ճամբուն պիտի հայհոյեն.
Եւ բազումք անկեալ երթիցեն զհետ նոցա անառակութեանցն, վասն որոյ ճշմարտութեանն ճանապարհ հայհոյիցի:

2:2: Եւ բազո՛ւմք անկեալ երթիցեն զհետ նոցա անառակութեանցն. վասն որոյ ճշմարտութեանն ճանապարհ հայհոյիցի՛[3091]։
[3091] Յօրինակին. Եւ բազմա՛ւք անկեալ։
2 Եւ շատեր պիտի գնան նրանց անառակութիւնների յետեւից. եւ այդ պատճառով ճշմարտութեան ճանապարհը պիտի անարգուի:
2 Շատեր անոնց կորստական ընթացքներուն* ետեւէն պիտի երթան, որոնց համար ճշմարտութեան ճամբուն պիտի հայհոյեն.
zohrab-1805▾ eastern-1994▾ western am▾
2:22: И многие последуют их разврату, и через них путь истины будет в поношении.
2:2  καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, δι᾽ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται·
2:2. καὶ (and) πολλοὶ ( much ) ἐξακολουθήσουσιν (they-shall-path-along-out-unto) αὐτῶν (of-them) ταῖς (unto-the-ones) ἀσελγείαις, (unto-un-restrainings-of) δι' ( through ) οὓς ( to-which ) ἡ (the-one) ὁδὸς (a-way) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) βλασφημηθήσεται : ( it-shall-be-harmfully-declared-unto )
2:2. et multi sequentur eorum luxurias per quos via veritatis blasphemabiturAnd many shall follow their riotousness, through whom the way of truth shall be evil spoken of.
2. And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of.
2:2. And many persons will follow their indulgences; through such persons, the way of truth will be blasphemed.
2:2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of:

2: И многие последуют их разврату, и через них путь истины будет в поношении.
2:2  καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, δι᾽ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται·
2:2. et multi sequentur eorum luxurias per quos via veritatis blasphemabitur
And many shall follow their riotousness, through whom the way of truth shall be evil spoken of.
2:2. And many persons will follow their indulgences; through such persons, the way of truth will be blasphemed.
2:2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Свое пагубное учение лжеучители имеют распространять в народе, руководясь побуждениями корыстолюбия, и будут иметь успех, грозящий гибелью и им, и обольщенным их последователям. "Чтобы показать, что они совершенно чужды божественного учения, говорит, что они употребляют льстивые слова" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:2: Many shall follow - Will follow, because determined to gratify their sinful propensities.
Pernicious ways - Ταις απωλειαις· Their destructions; i.e. the heresies of destruction, or destructive opinions, mentioned above. But instead of απωλειαις, destructions, ασελγειαις, lasciviousnesses or uncleannesses, is the reading of ABC, and upwards of sixty others, most of which are among the most ancient, correct, and authentic. This is the reading also of both the Syriac, all the Arabic, the Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Chrysostom, Theophylact, Ecumenius, and Jerome. A very few, and those of little repute, have the word in the text.
The word lasciviousnesses is undoubtedly the true reading, and this points out what the nature of the heresies was: it was a sort of Antinomianism; they pampered and indulged the lusts of the flesh; and, if the Nicolaitans are meant, it is very applicable to them, for they taught the community of wives, etc. Griesbach has received this reading into the text.
By reason of whom - These were persons who professed Christianity; and because they were called Christians, and followed such abominable practices, the way of truth - the Christian religion, βλασφημηθησεται, was blasphemed. Had they called themselves by any name but that of Christ, his religion would not have suffered.
Albert Barnes: Notes on the Bible - 1834
2:2: And many shall follow their pernicious ways - Margin: "lascivious." A large number of manuscripts and versions read "lascivious" here - ἀσελγείαις aselgeiais - instead of "pernicious" - ἀπωλείαις apō leiais (see Wetstein), and this reading is adopted in the editions of the Greek Testament by Tittman, Griesbach, and Hahn, and it seems probable that this is the correct reading. This will agree well with the account elsewhere given of these teachers, that their doctrines tended to licentiousness, Pe2 2:10, Pe2 2:14, Pe2 2:18-19. It is a very remarkable circumstance, that those who have denied the essential doctrines of the gospel have been so frequently licentious in their own conduct, and have inculcated opinions which tended to licentiousness. Many of the forms of religious error have somehow had a connection with this vice. People who are corrupt at heart often seek to obtain the sanction of religion for their corruptions.
By reason of whom the way of truth shall be evil spoken of -
(1) because they were professors of religion, and religion would seem to be held responsible for their conduct; and,
(2) because they were professed teachers of religion, and, by many, would be understood as expounding the true doctrines of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: many: Mat 24:10-13, Mat 24:24; Mar 13:22; Jo1 2:18, Jo1 2:19; Rev 12:9, Rev 13:8, Rev 13:14
pernicious ways: or, lascivious ways, as some copies read, by reason. Rom 2:24; Ti1 5:14; Tit 2:5, Tit 2:8
ways: Pe2 2:15, Pe2 2:21; Psa 18:21; Isa 35:8; Jer 6:16; Mat 7:14, Mat 22:16; Mar 12:14; Joh 14:6; Act 13:10, Act 16:17, Act 18:26, Act 19:9, Act 24:14
evil: Pe2 2:12; Act 14:2; Pe1 2:12; Jde 1:10, Jde 1:15
Geneva 1599
(2) And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
(2) There shall not only be heresies, but also many followers of them.
John Gill
And many shall follow their pernicious ways,.... Their principles and their practices, which lead to destruction, The Complutensian edition, the Alexandrian copy, and six copies of Beza's, and others, read "their lasciviousnesses"; and so the Vulgate Latin version renders it, "their luxuries"; and all the Oriental versions seem to have read in like manner. The Syriac version renders it, "their impurity"; and the Arabic version, "their unchastities"; and the Ethiopic version, "their lust"; and which seems to have respect to the impure conversation of the followers of Simon Magus, the Nicolaitans, the Gnostics, Carpocratians, and others, who indulged themselves in all unnatural lusts and uncleanness; and generally, when men make shipwreck of faith, they also do of a good conscience, and become immoral in their conversations; and yet, as destructive as their principles, and as dishonourable and scandalous as their practices be, many were, and are their followers; so it was foretold by Christ, Mt 24:11, and so it has been, Rev_ 13:3. The road both of error and wickedness is a broad one, in which many walk; and a multitude is no proof of the truth of a church or of the principles of men, nor to be followed:
by reason of whom the way of truth shall be evil spoken of; that is, either Christ, who is truth itself, and the true way to eternal life and happiness; or the Gospel, the word of truth, which holds forth Christ the truth, and points to him, and every other truth, and nothing but truth; or the Christian religion, which is the true way, in opposition to all sects and heresies; and is what should be blasphemed and spoken against, either by these men or their followers; for the phrase may be rendered, "by whom", as it is in the Vulgate Latin version, and the meaning be, that they should, in a blasphemous way, speak and write against Christ and his truths, reproach and revile them, and in a virulent manner oppose them, and trample them under foot: "or for the sake of them", as other versions read; and as we do; "by reason of them"; they should be the occasion, by their impure lives, of the name of Christ, and his doctrines, being blasphemed by profane and irreligious men; see Rom 2:24. The Alexandrian copy, and one of Stephens's, read "the glory of truth"; and so the Ethiopic version, "the glory of his truth".
John Wesley
The way of truth will be evil spoken of - By those who blend all false and true Christians together.
Robert Jamieson, A. R. Fausset and David Brown
follow--out: so the Greek.
pernicious ways--The oldest manuscripts and Vulgate read, "licentiousness" (Jude 1:4). False doctrine and immoral practice generally go together (2Pet 2:18-19).
by reason of whom--"on account of whom," namely, the followers of the false teachers.
the way of truth shall be evil spoken of--"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1Pet 2:12.
2:32:3: Եւ ագահութեամբ մտացածի՛ն բանիւք առնիցեն զձեզ վտարանդի՛ս. որոց դատաստանն ՚ի բնէ ո՛չ դատարկանայ, եւ կորուստ նոցա ո՛չ նանիր հասցէ[3092]։ [3092] Ոմանք. Եւ ագահութեան... զձեզ վտարանդի... եւ կորուստն նոցա ոչ նիրհեսցէ. կամ՝ նիրհէ։
3 Եւ ընչաքաղցութեամբ, մտացածին խօսքերով ձեզ պիտի շահագործեն. բայց նրանց դատապարտութիւնը սկզբից յայտնի է, եւ նրանց կործանումը չպիտի ուշանայ:
3 Եւ ագահութիւնով՝ խորամանկութեամբ հնարուած խօսքերով ձեզ պիտի շահագործեն. որոնց դատապարտութիւնը շատոնցմէ պատրաստ ըլլալով՝ պիտի չուշանայ ու անոնց կորուստը պիտի չմրափէ։
Եւ ագահութեամբ մտացածին բանիւք առնիցեն զձեզ վտարանդիս. որոց դատաստանն ի բնէ ոչ դատարկանայ, եւ կորուստն նոցա ոչ նիրհէ:

2:3: Եւ ագահութեամբ մտացածի՛ն բանիւք առնիցեն զձեզ վտարանդի՛ս. որոց դատաստանն ՚ի բնէ ո՛չ դատարկանայ, եւ կորուստ նոցա ո՛չ նանիր հասցէ[3092]։
[3092] Ոմանք. Եւ ագահութեան... զձեզ վտարանդի... եւ կորուստն նոցա ոչ նիրհեսցէ. կամ՝ նիրհէ։
3 Եւ ընչաքաղցութեամբ, մտացածին խօսքերով ձեզ պիտի շահագործեն. բայց նրանց դատապարտութիւնը սկզբից յայտնի է, եւ նրանց կործանումը չպիտի ուշանայ:
3 Եւ ագահութիւնով՝ խորամանկութեամբ հնարուած խօսքերով ձեզ պիտի շահագործեն. որոնց դատապարտութիւնը շատոնցմէ պատրաստ ըլլալով՝ պիտի չուշանայ ու անոնց կորուստը պիտի չմրափէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: И из любостяжания будут уловлять вас льстивыми словами; суд им давно готов, и погибель их не дремлет.
2:3  καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει.
2:3. καὶ (and) ἐν (in) πλεονεξίᾳ (unto-a-holding-beyond-unto) πλαστοῖς ( unto-moldable ) λόγοις (unto-forthees) ὑμᾶς (to-ye) ἐμπορεύσονται : ( they-shall-traverse-in-of ," οἷς ( unto-which ) τὸ (the-one) κρίμα (a-separating-to) ἔκπαλαι (out-unto-past) οὐκ (not) ἀργεῖ, (it-un-worketh-unto,"καὶ (and) ἡ (the-one) ἀπώλεια (a-destructing-off-of) αὐτῶν (of-them) οὐ (not) νυστάζει. (it-noddeth-to)
2:3. et in avaritia fictis verbis de vobis negotiabuntur quibus iudicium iam olim non cessat et perditio eorum non dormitatAnd through covetousness shall they with feigned words make merchandise of you. Whose judgment now of a long time lingereth not: and their perdition slumbereth not.
3. And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not.
2:3. And in avarice, they will negotiate about you with false words. Their judgment, in the near future, is not delayed, and their perdition does not sleep.
2:3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not:

3: И из любостяжания будут уловлять вас льстивыми словами; суд им давно готов, и погибель их не дремлет.
2:3  καὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται· οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει.
2:3. et in avaritia fictis verbis de vobis negotiabuntur quibus iudicium iam olim non cessat et perditio eorum non dormitat
And through covetousness shall they with feigned words make merchandise of you. Whose judgment now of a long time lingereth not: and their perdition slumbereth not.
2:3. And in avarice, they will negotiate about you with false words. Their judgment, in the near future, is not delayed, and their perdition does not sleep.
2:3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: And through covetousness - That they might get money to spend upon their lusts, with feigned words, πλαστοις λογοις, with counterfeit tales, false narrations, of pretended facts, lying miracles, fabulous legends. "In this single sentence," says Dr. Macknight, "there is a clear prediction of the iniquitous practices of those great merchants of souls, the Romish clergy, who have rated all crimes, even the most atrocious, at a fixed price; so that if their doctrine be true, whoever pays the price may commit the crime without hazarding his salvation." How the popish Church has made merchandise of souls, needs no particular explanation here. It was this abominable doctrine that showed to some, then in that Church, the absolute necessity of a reformation.
Whose judgment now of a long time - From the beginning God has condemned sin, and inflicted suitable punishments on transgressors; and has promised in his word, from the earliest ages, to pour out his indignation on the wicked. The punishment, therefore, so long ago predicted, shall fall on these impure and incorrigible sinners; and the condemnation which is denounced against them slumbers not - it is alert, it is on its way, it is hurrying on, and must soon overtake them.
Albert Barnes: Notes on the Bible - 1834
2:3: And through covetousness - This shows what one of the things was by which they were influenced - a thing which, like licentiousness, usually exerts a powerful influence over the teachers of error. The religious principle is the strongest that is implanted in the human bosom: and men who can obtain a livelihood in no other way, or who are too unprincipled or too indolent to labor for an honest living, often turn public teachers of religion, and adopt the kind of doctrines that will be likely to give them the greatest power over the purses of others. True religion, indeed, requires of its friends to devote all that they have to the service of God and to the promotion of his cause; but it is very easy to pervert this requirement, so that the teacher of error shall take advantage of it for his own aggrandizement.
Shall they with feigned words - Greek formed, fashioned; then those which are formed for the occasion - feigned, false, deceitful. The idea is, thug the doctrines which they would defend were not maintained by solid and substantial arguments, but that they would make use of plausible reasoning made up for the occasion.
Make merchandise of you - Treat you not as rational beings but as a bale of goods, or any other article of traffic. That is, they would endeavor to make money out of them, and regard them only as fitted to promote that object.
Whose judgment - Whose condemnation.
Now of a long time lingereth not - Greek, "of old; long since." The idea seems to be, that justice had been long attentive to their movements, and was on its way to their destruction. It was not a new thing - that is, there was no new principle involved in their destruction; but it was a principle which had always been in operation, and which would certainly be applicable to them, and of a long time justice had been impatient to do the work which it was accustomed to do. What had occurred to the angels that sinned, Pe2 2:4 to the old world, Pe2 2:5 and to Sodom and Gomorrah, Pe2 2:6 would occur to them; and the same justice which had overthrown them might be regarded as on its way to effect their destruction. Compare the notes at Isa 18:4.
And their damnation slumbereth not - Their condemnation, (Notes, Co1 11:29) yet here referring to future punishment. "Mr. Blackwell observes, that this is a most beautiful figure, representing the vengeance that shall destroy such incorrigible sinners as an angel of judgment pursuing them on the wing, continually approaching nearer and nearer, and in the mean time keeping a watchful eye upon them, that he may at length discharge an unerring blow" - Doddridge. It is not uncommon to speak of "sleepless justice;" and the idea here is, that however justice may have seemed to slumber or to linger, it was not really so, but that it had on them an everwatchful eye, and was on its way to do that which was right in regard to them. A sinner should never forget that there is an eye of unslumbering vigilance always upon him, and that everything that he does is witnessed by one who will yet render exact justice to all men. No person, however careful to conceal his sins, or however bold in transgression, or however unconcerned he may seem to be, can hope that justice will always linger, or destruction always slumber.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: through: Pe2 2:14, Pe2 2:15; Isa 56:11; Jer 6:13, Jer 8:10; Eze 13:19; Mic 3:11; Mal 1:10; Rom 16:18; Co2 12:17, Co2 12:18; Ti1 3:3, Ti1 3:8, Ti1 6:5; Tit 1:7, Tit 1:11; Pe1 5:2; Jde 1:11
with: Pe2 1:16; Psa 18:44, Psa 66:3, Psa 81:15 *marg. Luk 20:20, Luk 22:47; Th1 2:5
make: Deu 24:17; Joh 2:16; Co2 2:17; Rev 18:11-13
whose: Pe2 2:1, Pe2 2:9; Deu 32:35; Isa 5:19, Isa 30:13, Isa 30:14, Isa 60:22; Hab 3:3; Luk 18:8; Th1 5:3; Pe1 2:8; Jde 1:4, Jde 1:7, Jde 1:15
Geneva 1599
(3) And through covetousness shall they with feigned words make (b) merchandise of you: (4) whose judgment now of a long time lingereth not, and their damnation slumbereth not.
(3) Covetousness for the most part is a companion of heresy, and makes trade in souls.
(b) They will abuse you, and sell you as they sell cattle in an auction. (4) Comfort for the godly: God who cast the angels that fell away from him, headlong into the darkness of hell, to eventually be judged; and who burned Sodom, and saved Lot, will deliver his elect from these errors, and will utterly destroy those unrighteous.
John Gill
And through covetousness;.... Which is generally a prevailing vice among false teachers, they having no other end in view than themselves; either to gain popular applause and vain glory, which they are always covetous of; or to amass riches to themselves, after which they have an insatiable desire:
shall they with feigned words; made words, words of their own devising, and not which the Holy Ghost teacheth; whereby they cover themselves, and privily introduce their pernicious principles; and therefore new words and phrases are always to be suspected and guarded against, especially in articles of moment and importance: or with flattering words and fair speeches, great swelling words of vanity, having men's persons in admiration, because of worldly advantage; and in this way they gain their point:
make merchandise of you; deal with the souls of men, as merchants do with their goods, carry them to market and sell them; so false teachers deal with the souls of their followers, draw them, and sell them to Satan, and they themselves pay for it; see Zech 11:5 but in the issue, and that in a short time, they will be no gainers by such practices:
whose judgment now of a long time lingereth not: that is, their condemnation, which God in righteousness has determined, "from the creation of the world", as the Ethiopic version reads, or from all eternity, see Jude 1:4, to bring them into, for their vile principles and practices, is not retarded and delayed; it does not linger and stay behind, or slacken its pace; it will not tarry, it will come upon them at the appointed time:
and their damnation slumbereth not; an avenging God, who has appointed them to damnation for their sins, slumbers not; the justice of God is not asleep, nor careless and negligent, but is awake, and watches over them, to bring the evil upon them they have deserved, and is in reserve for them, and will hasten to perform it; the determined destruction does not lie dormant, but in a little time will be stirred up, and fall with dreadful weight on such sinners, as may be concluded from the following awful instances.
John Wesley
They will make merchandise of you - Only use you to gain by you, as merchants do their wares. Whose judgment now of a long time lingereth not - Was long ago determined, and will be executed speedily. All sinners are adjudged to destruction; and God's punishing some proves he will punish the rest.
Robert Jamieson, A. R. Fausset and David Brown
through, &c.--Greek, "IN covetousness" as their element (2Pet 2:14, end). Contrast 2Cor 11:20; 2Cor 12:17.
of a long time--in God's eternal purpose. "Before of old ordained to condemnation" (Jude 1:4).
lingereth not--though sinners think it lingers; "is not idle."
damnation--Greek, "destruction" (see on 2Pet 2:1). Personified.
slumbereth not--though sinners slumber.
2:42:4: Զի եթէ ՚ի հրեշտակսն յանցուցեալս Աստուած ո՛չ խնայեաց, այլ խաւարին կապանօք արկեալ ՚ի տարտարոսն՝ ետ պահե՛լ ՚ի դատաստան[3093]։ [3093] Ոմանք. ՚Ի հրեշտակսն յանցեալս... այլ խաւարային կապանօքն... պահել ՚ի դատաստանի։
4 Քանզի Աստուած չխնայեց մեղանչած հրեշտակներին, այլ խաւարի կապանքներով գցեց տարտարոսը, որպէսզի նրանք պահուեն դատաստանի օրուայ համար:
4 Վասն զի եթէ Աստուած մեղք գործող հրեշտակներուն չխնայեց, հապա խաւարի կապերով տարտարոսը ձգած՝ դատաստանի պահել տուաւ
Զի եթէ ի հրեշտակսն յանցուցեալս Աստուած ոչ խնայեաց, այլ խաւարին կապանօք արկեալ ի տարտարոսն` ետ պահել ի դատաստան:

2:4: Զի եթէ ՚ի հրեշտակսն յանցուցեալս Աստուած ո՛չ խնայեաց, այլ խաւարին կապանօք արկեալ ՚ի տարտարոսն՝ ետ պահե՛լ ՚ի դատաստան[3093]։
[3093] Ոմանք. ՚Ի հրեշտակսն յանցեալս... այլ խաւարային կապանօքն... պահել ՚ի դատաստանի։
4 Քանզի Աստուած չխնայեց մեղանչած հրեշտակներին, այլ խաւարի կապանքներով գցեց տարտարոսը, որպէսզի նրանք պահուեն դատաստանի օրուայ համար:
4 Վասն զի եթէ Աստուած մեղք գործող հրեշտակներուն չխնայեց, հապա խաւարի կապերով տարտարոսը ձգած՝ դատաստանի պահել տուաւ
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Ибо, если Бог ангелов согрешивших не пощадил, но, связав узами адского мрака, предал блюсти на суд для наказания;
2:4  εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους,
2:4. εἰ (If) γὰρ (therefore) ὁ (the-one) θεὸς (a-Deity) ἀγγέλων (of-messengers) ἁμαρτησάντων ( of-having-un-adjusted-along ) οὐκ (not) ἐφείσατο , ( it-spared ,"ἀλλὰ (other) σειροῖς (unto-containments) ζόφου (of-a-gloom) ταρταρώσας (having-en-tartarosed) παρέδωκεν (it-gave-beside) εἰς (into) κρίσιν (to-a-separating) τηρουμένους , ( to-being-kept-unto ,"
2:4. si enim Deus angelis peccantibus non pepercit sed rudentibus inferni detractos in tartarum tradidit in iudicium cruciatos reservariFor if God spared not the angels that sinned, but delivered them, drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment:
4. For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment;
2:4. For God did not spare those Angels who sinned, but instead delivered them, as if dragged down by infernal ropes, into the torments of the underworld, to be reserved unto judgment.
2:4. For if God spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment;
For if God spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment:

4: Ибо, если Бог ангелов согрешивших не пощадил, но, связав узами адского мрака, предал блюсти на суд для наказания;
2:4  εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους,
2:4. si enim Deus angelis peccantibus non pepercit sed rudentibus inferni detractos in tartarum tradidit in iudicium cruciatos reservari
For if God spared not the angels that sinned, but delivered them, drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment:
2:4. For God did not spare those Angels who sinned, but instead delivered them, as if dragged down by infernal ropes, into the torments of the underworld, to be reserved unto judgment.
2:4. For if God spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-8: В подтверждение мысли о неизбежности суда и погибели на лжеучителей, Апостол указывает три примера такого суда Божия из истории древнего мира: суд над падшими Ангелами (ст. 4), над предпотопным человечеством, кроме Ноя с семьею (ст. 5: см. Быт гл. VI-VIII), и над нечестивыми городами Содомом и Гоморрою (ст. 6: Быт XIX), кроме праведного Лота (ст. 7-8). Грех Ангелов, о котором говорит здесь, ст. 4, Ап. Петр, а равно и Ап. Иуда в своем послании (ст. 6), весьма многие толкователи древнего и нового времени понимали в смысле плотского падения ангелов, причем своеобразно истолковывалось повествование Быт 6:14, согласно с некоторыми кодексами LXX-ти, Иосифом и Флавием (Antiquit. I, 3:1), Филоном (De Gigant. § 2), книгою Еноха (гл. 6-10) и многими иудейскими и древнехристианскими толкователями. Но с духом всей библейской ангелологии это объяснение не мирится (см. в книге проф. свящ. А. Глаголева - "Ветхозаветное библейское учение об Ангелах". Киев, 1900, с. 201-205: примеч.). По Ин 8:44, грех диавола состоял в отступлении или отпадении от истины и упорное коснение во лжи. Из 1Тим. 3:6: по аналогии заключали, что первоначальным грехом диавола была гордость, а по догадке некоторых учителей Церкви, именно в отношении Сына Божия (ср. Евр 1:6).

"Адский мрак", слав. пленицы мрака, греч. seirai zofou, - синоним бездны Лк 8:31.

Во втором (ст. 5) и третьем (ст. 6) примере Апостол обращает мысль читателей уже к библейской истории человечества, причем рядом с карою над нечестивыми указывает и спасение благочестивых. "Для чего же к примерам худых людей он присовокупляет примеры добрых?.. Апостол как бы так говорит: Бог умеет неизбежно наказывать живущих во грехах, как наказал ангелов согрешивших, людей предпотопных, города Содомские. Умеет награждать и делающих правду, как наградил Ноя, Лота" (блаж. Феофил).
Adam Clarke: Commentary on the Bible - 1831
2:4: For if God spared not the angels - The angels were originally placed in a state of probation; some having fallen and some having stood proves this. How long that probation was to last to them, and what was the particular test of their fidelity, we know not; nor indeed do we know what was their sin; nor when nor how they fell. St. Jude says they kept not their first estate, but left their own habitation; which seems to indicate that they got discontented with their lot, and aspired to higher honors, or perhaps to celestial domination. The tradition of their fall is in all countries and in all religions, but the accounts given are various and contradictory; and no wonder, for we have no direct revelation on the subject. They kept not their first estate, and they sinned, is the sum of what we know on the subject; and here curiosity and conjecture are useless.
But cast them down to hell, and delivered them into chains of darkness - Αλλα σειραις ζοφου ταρταρωσας παρεδωκεν εις κρισιν τετηρημενους· But with chains of darkness confining them in Tartarus, delivered them over to be kept to judgment; or, sinking them into Tartarus, delivered them over into custody for punishment, to chains of darkness. Chains of darkness is a highly poetic expression. Darkness binds them on all hands; and so dense and strong is this darkness that it cannot be broken through; they cannot deliver themselves, nor be delivered by others.
As the word Tartarus is found nowhere else in the New Testament, nor does it appear in the Septuagint, we must have recourse to the Greek writers for its meaning. Mr. Parkhurst, under the word ταρταροω, has made some good collections from those writers, which I here subjoin.
"The Scholiast on Aeschylus, Eumen., says: Pindar relates that Apollo overcame the Python by force; wherefore the earth endeavored ταρταρωσαι, to cast him into Tartarus. Tzetzes uses the same word, ταρταροω, for casting or sending into Tartarus; and the compound verb καταταρταρουν, is found in Apollodorus; in Didymus' Scholia on Homer; in Phurnutus, De Nat, Deor., p. 11, edit. Gale; and in the book Περι Ποταμων, which is extant among the works of Plutarch. And those whom Apollodorus styles καταταρταρωθεντας, he in the same breath calls ῥιφθεντας εις Ταρταρον, cast into Tartarus. Thus the learned Windet, in Pole's Synopsis. We may then, I think, safely assert that ταρταρωσας, in St. Peter, means not, as Mede (Works, fol., p. 23) interprets it, to adjudge to, but to cast into, Tartarus; ῥιπτειν εις Ταρταρον, as in Homer, cited below. And in order to know what was the precise intention of the apostle by this expression, we must inquire what is the accurate import of the term Ταρταρος. Now, it appears from a passage of Lucian, that by Ταρταρος was meant, in a physical sense, the bounds or verge of this material system; for, addressing himself to ΕΡΩΣ, Cupid or Love, he says: Συ γαρ εξ αφανους και κεχυμενης αμορφιας ΤΟ ΠΑΝ εμορφωσας, κ. τ. λ. 'Thou formedst the universe from its confused and chaotic state; and, after separating and dispersing the circumfused chaos, in which, as in one common sepulchre, the whole world lay buried, thou drovest it to the confines or recesses of outer Tartarus -
'Where iron gates and bars of solid brass
Keep it in durance irrefrangible,
And its return prohibit.'
"The ancient Greeks appear to have received, by tradition, an account of the punishment of the 'fallen angels,' and of bad men after death; and their poets did, in conformity I presume with that account, make Tartarus the place where the giants who rebelled against Jupiter, and the souls of the wicked, were confined. 'Here,' saith Hesiod, Theogon., lin. 720, 1, 'the rebellious Titans were bound in penal chains.'
Τοσσον ενερθ' ὑπο γης, ὁσον ουρανος εστ'απο γαιης.
Ισον γαρ τ' απο γης ες ΤΑΡΤΑΡΟΝ ηεροεντα.
'As far beneath the earth as earth from heaven;
For such the distance thence to Tartarus.'
Which description will very well agree with the proper sense of Tartarus, if we take the earth for the center of the material system, and reckon from our zenith, or the extremity of the heavens that is over our heads. But as the Greeks imagined the earth to be of a boundless depth, so it must not be dissembled that their poets speak of Tartarus as a vast pit or gulf in the bowels of it. Thus Hesiod in the same poem, lin. 119, calls it -
ΤΑΡΤΑΡΑ τ' ηεροεντα μυχῳ χθονος ευρυοδειης·
'Black Tartarus, within earth's spacious womb.'
"And Homer, Iliad viii., lin. 13, etc., introduces Jupiter threatening any of the gods who should presume to assist either the Greeks or the Trojans, that he should either come back wounded to heaven, or be sent to Tartarus.
Η μιν ἑλων ῥιψω ες ΤΑΡΤΑΡΟΝ ηεροεντα,
Τηλε μαλ', ἡχι βαθιστον ὑπο χθονος εστι βερεθρον,
Ενθα σιδηρειαι τε πυλαι, και χαλκεος ουδος,
Τοσσον ενερθ' αιδεω, ὁσον ονρανος εστ' απο γαιης.
'Or far, O far, from steep Olympus thrown,
Low in the deep Tartarean gulf shall groan.
That gulf which iron gates and brazen ground
Within the earth inexorably bound;
As deep beneath th' infernal center hurl'd,
As from that center to the ethereal world.'
Pope.
'Where, according to Homer's description, Iliad viii., lin. 480, 1, -
- - Ουτ' αυγης ὑπεριονος ηελιοιο
Τερποντ', ουτ' ανεμοισι· βαθυς δε τε ΤΑΡΤΑΡΟΣ αμφις.
'No sun e'er gilds the gloomy horrors there,
No cheerful gales refresh the lazy air,
But murky Tartarus extends around.'
Pope.
"Or, in the language of the old Latin poet, (cited by Cicero, Tuscul., lib. i. cap. 15),
Ubi rigida constat crassa caligo inferum.
"On the whole, then, ταρταρουν, in St. Peter, is the same as ῥιπτειν ες Ταρταρον, to throw into Tartarus, in Homer, only rectifying the poet's mistake of Tartarus being in the bowels of the earth, and recurring to the original sense of that word above explained, which when applied to spirits must be interpreted spiritually; and thus ταρταρωσας will import that God cast the apostate angels out of his presence into that ζοφος του σκοτους, blackness of darkness, (Pe2 2:17; Jde 1:13), where they will be for ever banished from the light of his countenance, and from the beatifying influence of the ever blessed Three, as truly as a person plunged into the torpid boundary of this created system would be from the light of the sun and the benign operations of the material heavens." By chains of darkness we are to understand a place of darkness and wretchedness, from which it is impossible for them to escape.
Albert Barnes: Notes on the Bible - 1834
2:4: For if God spared not the angels that sinned - The apostle now proceeds to the proof of the proposition that these persons would be punished. It is to be remembered that they had been, or were even then, professing Christians, though they had really, if not in form, apostatized from the faith Pe2 2:20-22, and a part of the proofs, therefore, are derived from the cases of those who had apostatized from the service of God. He appeals, therefore, to the case of the angels that had Rev_olted. Neither their former rank, their dignity, nor their holiness, saved them from being thrust down to hell; and if God punished them so severely, then false teachers could not hope to escape. The apostle, by the "angels" here, refers undoubtedly to a Rev_olt in heaven - an event referred to in Jde 1:6, and everywhere implied in the Scriptures. When that occurred, however - why they Rev_olted, or what was the number of the apostates - we have not the slightest information, and on these points conjecture would be useless. In the supposition that it occurred, there is no improbability; for there is nothing more absurd in the belief that angels have Rev_olted than that men have; and if there are evil angels, as there is no more reason to doubt than that there are evil men, it is morally certain that they must have fallen at some period from a state of holiness, for it cannot be believed that God made them wicked.
But cast them down to hell - Greek ταρταρώσας tartarō sas - "thrusting them down to Tartarus." The word here used occurs nowhere else in the New Testament, though it is common in the Classical writers. It is a verb formed from Τάρταρος Tartaros, Tartarus, which in Greek mythology was the lower part, or abyss of Hades, ᾍδης Hadē s, where the shades of the wicked were supposed to be imprisoned and tormented, and corresponded to the Jewish word Γεέννα Geenna - "Gehenna." It was regarded, commonly, as beneath the earth; as entered through the grave; as dark, dismal, gloomy; and as a place of punishment. Compare the Job 10:21-22 notes, and Mat 5:22 note. The word here is one that properly refers to a place of punishment, since the whole argument relates to that, and since it cannot be pretended that the "angels that sinned" were removed to a place of happiness on account of their transgression. It must also refer to punishment in some other world than this, for there is no evidence that This world is made a place of punishment for fallen angels.
And delivered them into chains of darkness - "Where darkness lies like chains upon them" - Robinson, Lexicon. The meaning seems to be, that they are confined in that dark prisonhouse as if by chains. We are not to suppose that spirits are literally bound; but it was common to bind or fetter prisoners who were in dungeons, and the representation here is taken from that fact. This representation that the mass of fallen angels are confined in "Tartarus," or in hell, is not inconsistent with the representations which elsewhere occur that their leader is permitted to roam the earth, and that even many of those spirits are allowed to tempt men. It may be still true that the mass are con fined within the limits of their dark abode; and it may even be true also that Satan and those who axe permitted to roam the earth are under bondage, and are permitted to range only within certain bounds, and that they are so secured that they will be brought to trial at the last day.
To be reserved unto judgment - Jde 1:6, "to the judgment of the great day." They will then, with the Rev_olted inhabitants of this world, be brought to trial for their crimes. That the fallen angels will be punished after the judgment is apparent from Rev 20:10. The argument in this verse is, that if God punished the angels who Rev_olted from Him, it is a fair inference that He will punish wicked people, though they were once professors of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: spared: Pe2 2:5; Deu 29:20; Psa 78:50; Eze 5:11, Eze 7:4, Eze 7:9; Rom 8:32, Rom 11:21
the angels: Job 4:18; Luk 10:18; Joh 8:44; Jo1 3:8; Jde 1:6
but: Isa 14:12; Mat 8:29, Mat 25:41; Mar 5:7; Luk 8:31; Rev 12:7-9, Rev 20:2, Rev 20:3, Rev 20:10
into: Pe2 2:11; Jde 1:6
to be: Pe2 2:9; Job 21:30; Jde 1:13
Geneva 1599
For if God spared not the angels that sinned, but cast [them] down to (c) hell, and delivered [them] into (d) chains of darkness, to be reserved unto judgment;
(c) So the Greeks called the deep dungeons under the earth, which should be appointed to torment the souls of the wicked in.
(d) Bound them with darkness as with chains: and by darkness he means that most miserable state of life that is full of horror.
John Gill
For if God spared not the angels that sinned..... By whom are meant the devil and his angels; who are spirits created by God and as such were good; their first estate which they left was pure and holy, as well as high and honourable; they, were at first in the truth, though they abode not in it; they were once among the morning stars and sons of God, and were angels of light; their numbers are many, and therefore are here expressed in the plural number, "angels", though it cannot be said how large; a legion of them was in one man; one at first might be in the rebellion, and draw a large number with him into it, at least was at the head of it, who is called Beelzebub, the prince of devils: what their first sin was, and the occasion of it, is not easy to say; it is generally thought to be pride, affecting a likeness to, or an equality with God; since this was what man was tempted to by them, and by which he fell, as they are thought to do; and because this is the sin of such who fall into the condemnation of the devil; Ti1 3:6 and is the sin, that goes before a fall in common; as it did before the fall of man, so it might before the fall of angels, Prov 16:18. The passage in Jn 8:44 seems most clearly of any to express their sin, which was "not abiding in the truth"; in the truth of the Gospel, particularly the great truth of the salvation of men, by the incarnate Son of God; and which they could by no means brook and which might spring from pride, they not bearing the thought that the human nature should be exalted above theirs; hence the Jews, in opposing Christ as the Messiah and Saviour, are said to be of their father the devil, and to do his lusts; and Judas that betrayed him, and fell from his apostleship, and the truth, is called a devil; and the heresies of men, respecting the person and office of Christ, are styled doctrines of devils; and men that have professed this truth, and afterwards deny it, are represented in the same irrecoverable and desperate case with devils, and must expect the same punishment, Jn 8:44, and also it may be observed on the contrary, that the good angels that stand, greatly love, value, esteem, and pry into the truths of the Gospel; particularly the scheme of man's salvation, by the incarnation, obedience, sufferings, and death of Christ: now these
God spared not; or "had no mercy on", as the Arabic version renders it; he did not forgive their sin, nor provide a Saviour for them; but directly, and at once, notwithstanding the dignity and excellency of their nature, in strict justice, and awful severity, without any mercy, inflicted due punishment on them; wherefore it cannot be thought that false teachers, who, as they, abide not in the truth, but deny and oppose it, should escape the vengeance of God:
but cast them down to hell; they were hurled out of heaven, from whence they fell as lightning, into the "lowest", or inferior places, as the Syriac version renders it; either into the air, as in Eph 2:2 or into the earth; as in Rev_ 12:9 or into the deep, the abyss, the bottomless pit, where they are detained, as in a prison, Lk 8:31 though for certain reasons, and at certain times, are suffered to come forth, and rove about in this earth, and in the air: and these, when removed from their ancient seats in heaven, were not merely bid to go away, as the wicked will at the day of judgment; or were "drove" out, as Adam was from the garden of Eden; but "cast down"; with great power, indignation, wrath, and contempt, never to be raised and restored again:
and delivered them into chains of darkness: leaving them under the guilt of sin, which is the power of darkness, and in black despair; shutting them up in unbelief, impenitence, and hardness of mind; being holden with the cords of their sins, and in the most dreadful state of bondage and captivity to their lusts, in just judgment on them; and in the most miserable and uncomfortable condition, being driven from the realms of light, deprived of the face and presence of God, in the utmost horror and trembling, and fearful looking for of judgment, and fiery indignation to consume them; and in utter darkness, without the least glimmering of light, joy, peace, and comfort; and where there is nothing but weeping, wailing, and gnashing of teeth; and being also under the restraints of the power and providence of God, and not able to stir or move, or do anything without divine permission; and being likewise, by the everlasting, unalterable, and inscrutable purposes and decrees of God, appointed to everlasting wrath and destruction; by which they are consigned and bound over to it, and held fast, that they cannot escape it:
to be reserved unto judgment: to the day of judgment, to the last and general judgment; the judgment of torment, as the Syriac version here calls it; the words may be rendered, "and delivered them to be kept at judgment, in chains of darkness"; when they will be in full torment, which they are not yet in; and then they will be cast into the lake of fire prepared for them, and be everlastingly shut up in the prison of hell from whence they will never more be suffered to go out; till which time they are indeed under restraints, and are held in by Christ, who has the power of binding and loosing them at pleasure; and who then, as the Judge of men and devils, will bring them forth, and pass and execute sentence on them. The Jews give an account of the dejection, fall, and punishment of the angels, in a manner pretty much like this of Peter's, whom they speak of under different names; so of the serpent that deceived Adam and Eve, whom they call Samael, and because of that sin of his, they say (k) that the Lord
"cast down Samael and his company from the place of their holiness, out of heaven;''
and of Aza and Azael, angels, who, they say, sinned by lusting after the daughters of men, they frequently affirm, that God cast them down from their holiness (l), and that he , "cast them down below in chains" (m); and that God cast them down from their holiness from above; and when they descended, they were rolled in the air--and he brought them to the mountains of darkness, which are called the mountains of the east, and bound them "in chains" of iron, and the chains were sunk into the midst of the great deep (n): and elsewhere they say (o), that God cast them down from their holy degree, out of heaven--from their holy place out of heaven--and bound them in "chains" of iron, in the mountains of "darkness".
(k) Sepher Bahir in Zohar in Gen. fol. 27. 3. (l) Zohar in Gen. fol. 25. 3. (m) lb. fol. 32. 3. (n) Midrash Ruth in Zohar in Gen. fol. 45. 1. 2. vid. fol. 77. 3. (o) Zohar in Numb. fol. 84. 1. vid. Tzeror Hammor, fol. 6. 4. & 9. 4. & Raziel, fol. 14. 2. & 18. 2.
John Wesley
Cast them down to hell - The bottomless pit, a place of unknown misery. Delivered them - Like condemned criminals to safe custody, as if bound with the strongest chains in a dungeon of darkness, to be reserved unto the judgment of the great day. Though still those chains do not hinder their often walking up and down seeking whom they may devour.
Robert Jamieson, A. R. Fausset and David Brown
if--The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2Pet 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2Pet 2:3).
angels--the highest of intelligent creatures (compare with this verse, Jude 1:6), yet not spared when they sinned.
hell--Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1Pet 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Lk 8:31; "the bottomless pit," Rev_ 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.
delivered--as the judge delivers the condemned prisoner to the officers (Rev_ 20:2).
into chains-- (Jude 1:6). The oldest manuscripts read, "dens," as ALFORD translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.
2:52:5: Նա՝ եւ ո՛չ իսկզբա՛նն աշխարհիս խնայեաց. բայց զութերո՛րդն զՆոյ՝ զարդարութեանն քարոզ, պահեաց ՚ի ջրհեղեղէ աշխարհի՝ ամպարշտելոցն ածեալ[3094]. [3094] Ոմանք. Աշխարհի խնայ՛՛։
5 Նա չխնայեց նաեւ հին աշխարհին, երբ ամբարիշտների աշխարհի վրայ ջրհեղեղը բերեց՝ փրկելով միայն ութ հոգու, այդ թւում նաեւ Նոյին՝ արդարութեան քարոզչին:
5 Ու առաջուան աշխարհին ալ չխնայեց. միայն թէ Նոյը, ութերորդ անձը, արդարութեան քարոզիչը՝ պահեց, երբ ջրհեղեղը ամբարիշտներուն աշխարհին վրայ բերաւ.
նա` եւ ոչ ի սկզբանն աշխարհի խնայեաց. բայց զութերորդն զՆոյ, զարդարութեանն քարոզ, պահեաց ի ջրհեղեղէ աշխարհի ամբարշտելոցն ածեալ:

2:5: Նա՝ եւ ո՛չ իսկզբա՛նն աշխարհիս խնայեաց. բայց զութերո՛րդն զՆոյ՝ զարդարութեանն քարոզ, պահեաց ՚ի ջրհեղեղէ աշխարհի՝ ամպարշտելոցն ածեալ[3094].
[3094] Ոմանք. Աշխարհի խնայ՛՛։
5 Նա չխնայեց նաեւ հին աշխարհին, երբ ամբարիշտների աշխարհի վրայ ջրհեղեղը բերեց՝ փրկելով միայն ութ հոգու, այդ թւում նաեւ Նոյին՝ արդարութեան քարոզչին:
5 Ու առաջուան աշխարհին ալ չխնայեց. միայն թէ Նոյը, ութերորդ անձը, արդարութեան քարոզիչը՝ պահեց, երբ ջրհեղեղը ամբարիշտներուն աշխարհին վրայ բերաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:55: и если не пощадил первого мира, но в восьми душах сохранил семейство Ноя, проповедника правды, когда навел потоп на мир нечестивых;
2:5  καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
2:5. καὶ (and) ἀρχαίου (of-first-belonged) κόσμου (of-a-configuration) οὐκ (not) ἐφείσατο , ( it-spared ,"ἀλλὰ (other) ὄγδοον (to-eighth) Νῶε (to-a-Noe) δικαιοσύνης (of-a-course-belongedness) κήρυκα (to-a-herald) ἐφύλαξεν, (it-guarded,"κατακλυσμὸν (to-a-dashing-down-of) κόσμῳ (unto-a-configuration) ἀσεβῶν ( of-un-reverent ) ἐπάξας, (having-led-upon,"
2:5. et originali mundo non pepercit sed octavum Noe iustitiae praeconem custodivit diluvium mundo impiorum inducensAnd spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly.
5. and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
2:5. And he did not spare the original world, but he preserved the eighth one, Noah, the herald of justice, bringing the flood upon the world of the impious.
2:5. And spared not the old world, but saved Noah the eighth [person], a preacher of righteousness, bringing in the flood upon the world of the ungodly;
And spared not the old world, but saved Noah the eighth [person], a preacher of righteousness, bringing in the flood upon the world of the ungodly:

5: и если не пощадил первого мира, но в восьми душах сохранил семейство Ноя, проповедника правды, когда навел потоп на мир нечестивых;
2:5  καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
2:5. et originali mundo non pepercit sed octavum Noe iustitiae praeconem custodivit diluvium mundo impiorum inducens
And spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly.
2:5. And he did not spare the original world, but he preserved the eighth one, Noah, the herald of justice, bringing the flood upon the world of the impious.
2:5. And spared not the old world, but saved Noah the eighth [person], a preacher of righteousness, bringing in the flood upon the world of the ungodly;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Spared not the old world - The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity.
Saved Noah the eighth - Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from Pe1 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοον Νωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in Appian, Bell. Pun., p. 12, Τριτος δε ποτε εν σπηλαιῳ κρυπτομενος ελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. Andocides, Orat. iv. p. 295: Αἱρεθεις επι τουτῳ δεκατος αυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke.
World of the ungodly - A whole race without God - without any pure worship or rational religion.
Albert Barnes: Notes on the Bible - 1834
2:5: And spared not the old world - The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that people could not sin with impunity, and that the incorrigibly wicked must perish.
But saved Noah the eighth person - This reference to Noah, like the reference to Lot in Pe2 2:7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase "Noah the eighth," means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers - from Herodotus and Thucydides downward. See examples in Wetstein. The meaning in this place then is, that eight persons, and eight only of that race, were saved; thus showing, that while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved.
A preacher of righteousness - In Gen 6:9, it is said of Noah that he was "a just man and perfect in his generations, and Noah walked with God;" and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and warned the world of the judgment that was preparing for it. Compare the notes at Heb 11:7.
Bringing in the flood upon the world of the ungodly - Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked will not escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: spared: Gen. 6:1-8:22; Job 22:15, Job 22:16; Mat 24:37-39; Luk 17:26, Luk 17:27; Heb 11:7
the eighth: Gen. 7:1-24; Pe1 3:20
a preacher: Pe1 3:19; Jde 1:14, Jde 1:15
bringing: Pe2 3:6
Geneva 1599
And spared not the (e) old world, but saved Noah the eighth [person], a (f) preacher of righteousness, bringing in the flood upon the world of the ungodly;
(e) Which was before the flood: not that God made a new world, but because the world seemed new.
(f) For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.
John Gill
And spared not the old world,.... In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge. The Vulgate Latin version renders it, "the original world"; and the Ethiopic version, "the first world"; it designs the ancient inhabitants of the world, as it was from the beginning, before the flood; who, being wicked, were not spared by God, but had just punishment inflicted on them:
but saved Noah the eighth person; not the eighth from Adam, as Enoch is said to be the seventh from him, Jude 1:14 for he was the tenth; nor is it to be read with the following clause, "the eighth preacher of righteousness"; but he was the eighth person, or one of the eight persons, saved from the flood; see 1Pet 3:20 hence the Ethiopic version, rather as a paraphrase than a version, renders it, "but caused to remain seven souls with Noah; whom he saved"; Hottinger (p) and Dr. Hammond (q) observe, from the Arabic writers, that the mountain on which the ark rested, and a town near it, were called Themenim; that is, "the eight", from the number of persons then and there saved:
a preacher of righteousness; of the righteousness of God, in all his ways and works, and in case he should destroy the world by a flood, as he had threatened; and of civil and moral righteousness among men, both by words, during the building of the ark, and by works, by his own example, in his righteous life and conversation; and of the righteousness of faith, or of Christ, by which he was justified and of which he was an heir, Heb 11:7, the Jews (r) say that Noah was a prophet; and they represent him also, as a preacher, and even tell us the very words he used in his exhortations to the old world (s), saying,
"be ye turned from your evil ways and works, lest the waters of the flood come upon you, and cut off all the seed of the children of men:''
but though Noah, a preacher of righteousness, was saved, false teachers cannot expect to escape divine vengeance; who only are transformed as ministers of righteousness, but in truth are ministers of unrighteousness; opposers of the righteousness of Christ, and live unrighteous lives and conversations, and so their end will be according to their works:
bringing in the flood upon the world of the ungodly; or "the ungodly of the world", as "the ungodly of the earth" (t); see Ps 75:8 though here it indeed means a whole world of wicked men, all but a very few, which were destroyed by the flood. This expresses both the wickedness of the men of that generation, the imagination of the thoughts of whose heart were evil continually; and whose lives were filled up with uncleanness, violence, rapine, oppression, injustice, and corruption, of all sorts; and likewise the large numbers of them, there was a whole world of them; and yet this did not secure them from the wrath of God, but served to stir it up the more; wherefore false teachers and their followers must not build upon their numbers, or hope to be screened from just punishment on that account; since a world of ungodly men were, for their wickedness, at once swept away, with a flood of God's bringing upon them; causing that very useful and serviceable element of water to be the means of their destruction; for this was not a casual thing, which came of itself, or by chance, but was of God himself, who broke up the fountains of the great deep, and opened the windows of heaven, and destroyed at once all mankind, men, women, and children, and every living creature, excepting what were with Noah in the ark: and since they were persons of such a character as here described, it is not to be thought their punishment is ended here; it is the general notion of the Jews (u), that
"the generation of the flood shall have no part in the world to come, nor shall they stand in judgment.''
(p) Smegma Orientale, p. 251, 252. (q) In loc. (r) Aben Ezra in Gen. viii. 21. (s) Pirke Eliezer, c. 22. (t) Targum in Psal. xlvi. 8. (u) Misna Sanhedrin, c. 11. sect. 3. Vajikra Rabba, sect. 4. fol. 149. 1. Yalkut Simeoni, par. 2. fol. 89. 2.
John Wesley
And spared not the old, the antediluvian, world, but he preserved Noah the eighth person - that is, Noah and seven others, a preacher as well as practiser, of righteousness. Bringing a flood on the world of the ungodly - Whose numbers stood them in no stead.
Robert Jamieson, A. R. Fausset and David Brown
eighth--that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."
preacher--not only "righteous" himself (compare 2Pet 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pet 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.
2:62:6: եւ զքաղաքս Սոդոմացւոցն եւ Գոմորացւոց դարձուցեալ յաճիւն՝ դատեցա՛ւ, օրինա՛կ առ յապայ ամպարշտելոցն կացուցանէր[3095]։ [3095] Ոմանք. Սոդոմայեցւոց եւ զԳոմո՛՛... առ յապա եղելոցն։
6 Նոյնպէս նա սոդոմացիների եւ գոմորացիների քաղաքները մոխրի վերածելով դատապարտեց՝ օրինակ ծառայեցնելով նրանց ապագայի ամբարիշտների համար:
6 Եւ Սոդոմ ու Գոմորի քաղաքները մոխիր դարձնելով ու կործանելով դատապարտեց, ետքը ամբարիշտ մարդոց օրինակ ըրաւ զանոնք.
եւ զքաղաքս Սոդոմացւոցն եւ Գոմորացւոց դարձուցեալ յաճիւն` դատեցաւ, օրինակ առ յապայ ամբարշտելոցն կացուցանէր:

2:6: եւ զքաղաքս Սոդոմացւոցն եւ Գոմորացւոց դարձուցեալ յաճիւն՝ դատեցա՛ւ, օրինա՛կ առ յապայ ամպարշտելոցն կացուցանէր[3095]։
[3095] Ոմանք. Սոդոմայեցւոց եւ զԳոմո՛՛... առ յապա եղելոցն։
6 Նոյնպէս նա սոդոմացիների եւ գոմորացիների քաղաքները մոխրի վերածելով դատապարտեց՝ օրինակ ծառայեցնելով նրանց ապագայի ամբարիշտների համար:
6 Եւ Սոդոմ ու Գոմորի քաղաքները մոխիր դարձնելով ու կործանելով դատապարտեց, ետքը ամբարիշտ մարդոց օրինակ ըրաւ զանոնք.
zohrab-1805▾ eastern-1994▾ western am▾
2:66: и если города Содомские и Гоморрские, осудив на истребление, превратил в пепел, показав пример будущим нечестивцам,
2:6  καὶ πόλεις σοδόμων καὶ γομόρρας τεφρώσας [καταστροφῇ] κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέ[ς]ιν τεθεικώς,
2:6. καὶ (and) πόλεις (to-cities) Σοδόμων (of-Sodoma') καὶ (and) Γομόρρας (of-a-Gomorra) τεφρώσας (having-en-ashed) κατέκρινεν, (it-separated-down,"ὑπόδειγμα (to-a-showing-under-to) μελλόντων ( of-impending ) ἀσεβέσιν ( unto-un-reverent ) τεθεικώς, (having-had-come-to-place,"
2:6. et civitates Sodomorum et Gomorraeorum in cinerem redigens eversione damnavit exemplum eorum qui impie acturi sunt ponensAnd reducing the cities of the Sodomites and of the Gomorrhites into ashes, condemned them to be overthrown, making them an example to those that should after act wickedly,
6. and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly;
2:6. And he reduced the cities of Sodom and Gomorrah to ashes, condemning them to be overthrown, setting them as an example to anyone who might act impiously.
2:6. And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;
And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly:

6: и если города Содомские и Гоморрские, осудив на истребление, превратил в пепел, показав пример будущим нечестивцам,
2:6  καὶ πόλεις σοδόμων καὶ γομόρρας τεφρώσας [καταστροφῇ] κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέ[ς]ιν τεθεικώς,
2:6. et civitates Sodomorum et Gomorraeorum in cinerem redigens eversione damnavit exemplum eorum qui impie acturi sunt ponens
And reducing the cities of the Sodomites and of the Gomorrhites into ashes, condemned them to be overthrown, making them an example to those that should after act wickedly,
2:6. And he reduced the cities of Sodom and Gomorrah to ashes, condemning them to be overthrown, setting them as an example to anyone who might act impiously.
2:6. And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;
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Adam Clarke: Commentary on the Bible - 1831
2:6: The cities of Sodom and Gomorrha - See the notes on Genesis 19 (note), for an account of the sin and punishment of these cities.
Making them an ensample - These three words, ὑποδειγμα, παραδειγμα, and δειγμα, are used to express the same idea; though the former may signify an example to be shunned, the second an example to be followed, and the third a simple exhibition. But these differences are not always observed.
Albert Barnes: Notes on the Bible - 1834
2:6: And turning the cities of Sodom and Gomorrha into ashes - Gen 19:24-25. This is a third example to demonstrate that God will punish the wicked. Compare the notes at Jde 1:7. The word here rendered "turning into ashes" τεφρωσας tephrō sas, occurs nowhere else in the New Testament. It is from τέφρα tefra, ashes, and means to reduce to ashes, and then to consume or destroy.
Condemned them with an overthrow - By the fact of their being overthrown, he showed that they were to be condemned, or that he disapproved their conduct. Their calamity came expressly on account of their enormous sins; as it is frequently the case now that the awful judgments that come upon the licentious and the intemperate, are as plain a proof of the divine disapprobation as were the calamities that came upon Sodom and Gomorrah.
Making them an ensample ... - That is, they were a demonstration that God disapproved of the crimes for which they were punished, and would disapprove of the same crimes in every age and in every land. The punishment of one wicked man or people always becomes a warning to all others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: turning: Gen 19:24, Gen 19:25, Gen 19:28; Deu 29:23; Isa 13:19; Jer 50:40; Eze 16:49-56; Hos 11:8; Amo 4:11; Zep 2:9; Luk 17:28-30; Jde 1:7
making: Num 26:10; Deu 29:23; Co1 10:11
John Gill
And turning the cities of Sodom and Gomorrha into ashes,.... By raining brimstone and fire upon them from heaven, Gen 19:24 which soon reduced them to ashes, with Admah and Zeboiim, Deut 29:25, cities delightfully situated, which were as the garden of God, and the land of Egypt, together with the inhabitants of them; and after they had received a signal mercy, in being rescued by Abraham from the kings who had carried them captive; and though Abraham, the friend of God, interceded for them, and righteous Lot dwelt among them. The first of these cities is in the Hebrew language called Sedom; Philo the Jew (w) calls it Sodoma, as in Rom 9:29 and in the Septuagint on Gen 13:10 here it is said to be a city, and Josephus (x) always calls it the city of the Sodomites, but in Mt 10:15 we read of the land of Sodom; and so Philo (y) the Jew speaks of the region or country of the Sodomites; here the word is of the plural number, as in Mt 10:15 as it is also in the Septuagint in Gen 10:19 and in Philo the Jew (z), and so is Gomorrah in some copies of this, place, as in Mt 10:15. Solinus, the historian, gives an account of these cities, in agreement with this;
"a good way off of Jerusalem (he says (a)) is opened a sorrowful gulf, which the black ground, "in cinerem soluta", "reduced to ashes", shows it to be touched by heaven; there were two towns, or cities, the one called Sodom, and the other Gomorrah; where an apple is produced, which, although it has an appearance of ripeness, cannot be eaten; for the outward skin that encompasses it only contains a sort of soot, or embers within, which, ever so lightly squeezed, evaporates into smoke and dust;''
and so the author of the book of Wisdom 10:7 speaking of the five cities, on which fire fell, says,
"of whose wickedness, even to this day, the waste land that smoketh is a testimony; and plants bearing fruit, that never come to ripeness.''
Philo the Jew (b) says, that
"there are showed to this day in Syria monuments of this unspeakable destruction that happened; as ruins, ashes, sulphur, smoke, and a weak flame, breaking forth as of a fire burning:''
condemned them with an overthrow; by this sad "catastrophe" God condemned the sins of those men of Sodom and Gomorrah, and condemned their persons to everlasting damnation; of which their temporal punishment was an emblem and figure; see Jude 1:7, the word "overthrow" is generally used when this destruction is spoken of, Deut 29:23 and therefore retained by the apostle here:
making them ensamples unto those who after should live ungodly; in the commission of any sins, and be open, bold, and impudent in them, and declare them as they did; and especially that should live in the commission of the same sins, those unnatural lusts and uncleannesses, which to this day go by the name of "sodomy", and "sodomitical" practices; now the punishment of the inhabitants of these cities was an ensample to such wicked conduct, showing what they must expect, and was a representation of those everlasting burnings, which such sinners, as a righteous retaliation for their burning lusts, shall be cast into. The Jews say (c) the same of the men of Sodom and Gomorrah as of the old world;
"the men of Sodom have no part in the world to come, as is said Gen 13:13 "but the men of Sodom were wicked, and sinners before the Lord exceedingly"; wicked in this world, and sinners in the world to come;''
See Gill on .
(w) De Temulentia, p. 272. (x) Antiqu. l. 1. c. 8. sect. 3. c. 11. sect. 3. (y) De Abrahamo, p. 381. (z) De Temulentia, p. 272. (a) Polyhistor. c. 48. (b) De Vifa Mosis, l. 2. p. 662. (c) Misn. Sanhedrin, c. 11. sect. 3. Vajikra Rabba, sect. 4. fol. 149. 1.
Robert Jamieson, A. R. Fausset and David Brown
with, &c.--"TO overthrow" [ALFORD].
ensample--"of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 1:7, "set forth for an example."
2:72:7: Եւ զարդարն զՂովտ ձանձրացեալ յանկարգ գիջութեան գնացից՝ փրկեա՛ց.
7 Եւ նա փրկեց արդար Ղովտին, որ ձանձրացել էր նրանց անառակ, անկարգ ընթացքից
7 Բայց ազատեց արդար Ղովտը, որ անօրէններուն անառակ վարքէն ձանձրացեր էր.
Եւ զարդարն զՂովտ ձանձրացեալ յանկարգ գիջութեան գնացից` փրկեաց:

2:7: Եւ զարդարն զՂովտ ձանձրացեալ յանկարգ գիջութեան գնացից՝ փրկեա՛ց.
7 Եւ նա փրկեց արդար Ղովտին, որ ձանձրացել էր նրանց անառակ, անկարգ ընթացքից
7 Բայց ազատեց արդար Ղովտը, որ անօրէններուն անառակ վարքէն ձանձրացեր էր.
zohrab-1805▾ eastern-1994▾ western am▾
2:77: а праведного Лота, утомленного обращением между людьми неистово развратными, избавил
2:7  καὶ δίκαιον λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο·
2:7. καὶ (and) δίκαιον (to-course-belonged) Λὼτ (to-a-Lot) καταπονούμενον (to-being-necessitateed-down-unto) ὑπὸ (under) τῆς (of-the-one) τῶν (of-the-ones) ἀθέσμων ( of-un-decreed ) ἐν (in) ἀσελγείᾳ (unto-an-un-restraining-of) ἀναστροφῆς (of-a-beturning-up) ἐρύσατο ,-- ( it-tracted ,"
2:7. et iustum Loth oppressum a nefandorum iniuria conversatione eruitAnd delivered just Lot, oppressed by the injustice and lewd conversation of the wicked:
7. and delivered righteous Lot, sore distressed by the lascivious life of the wicked
2:7. And he rescued a just man, Lot, who was oppressed by the unjust and lewd behavior of the wicked.
2:7. And delivered just Lot, vexed with the filthy conversation of the wicked:
And delivered just Lot, vexed with the filthy conversation of the wicked:

7: а праведного Лота, утомленного обращением между людьми неистово развратными, избавил
2:7  καὶ δίκαιον λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο·
2:7. et iustum Loth oppressum a nefandorum iniuria conversatione eruit
And delivered just Lot, oppressed by the injustice and lewd conversation of the wicked:
7. and delivered righteous Lot, sore distressed by the lascivious life of the wicked
2:7. And he rescued a just man, Lot, who was oppressed by the unjust and lewd behavior of the wicked.
2:7. And delivered just Lot, vexed with the filthy conversation of the wicked:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Divine Judgments.A. D. 67.
7 And delivered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

When God sends destruction on the ungodly, he commands deliverance for the righteous; and, if he rain fire and brimstone on the wicked, he will cover the head of the just, and they shall be hid in the day of his anger. This we have an instance of in his preserving Lot. Here observe, 1. The character given of Lot; he is called a just man; this he was as to the generally prevailing bent of his heart and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most corrupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others made upon this righteous man. Though the sinner takes pleasure in his wickedness, it is a grief and vexation to the soul of the righteous. In bad company we cannot escape either guilt or grief. Let the sins of others be a trouble to us, otherwise it will not be possible for us to keep ourselves pure. 3. Here is a particular mention of the duration and continuance of this good man's grief and vexation: it was from day to day. Being accustomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue that God knows how to deliver his people and punish his enemies. It is here presupposed that the righteous must have their temptations and trials. The devil and his instruments will thrust sore at them, that they may fall; and, if we will get to heaven, it must be through many tribulations. It is therefore our duty to reckon upon and prepare for them. Observe here, (1.) The Lord knows those that are his. He has set apart him who is godly for himself; and, if there is but one in five cities, he knows him; and where there is a greater number he cannot be ignorant of nor overlook any one of them. (2.) The wisdom of God is never at a loss about ways and means to deliver his people. They are often utterly at a loss, and can see no way; he can deliver a great many. (3.) The deliverance of the godly is the work of God, that which he concerns himself in, both his wisdom to contrive the way and his power to work out the deliverance out of temptation, to prevent their falling into sin and their being ruined by their troubles. And surely, if he can deliver out of temptation, he could keep from falling into it if he did not see such trials to be necessary. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [1.] There is a day of judgment. God has appointed a day wherein he will judge the world. [2.] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God.
Adam Clarke: Commentary on the Bible - 1831
2:7: Vexed with the filthy conversation - Καταπονουμενον ὑπο της των αθεσμων εν ασελγεια αναστροφης· Being exceedingly pained with the unclean conduct of those lawless persons. What this was, see in the history, Genesis 19., and the notes there.
Albert Barnes: Notes on the Bible - 1834
2:7: And delivered just Lot - Gen 19:16. This case is incidentally referred to, to show that God makes a distinction between the righteous and the wicked; and that while the latter will be destroyed, the former will be saved. See Pe2 2:9. Lot is called "just," because he preserved himself uncontaminated amidst the surrounding wickedness. As long as he lived in Sodom he maintained the character of an upright and holy man.
Vexed with the filthy conversation of the wicked - By the corrupt and licentious conduct of the wicked around him. On the word "conversation," see the notes at Phi 1:27. The original phrase, which is rendered "filthy," has reference to licentiousness. The corruption of Sodom was open and shameless; and as Lot was compelled to see much of it, his heart was pained. The word here rendered "vexed," means that he was wearied or burdened. The crimes of those around him he found it hard to bear with.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: delivered: Gen 19:16, Gen 19:22, Gen 19:29; Co1 10:13
vexed: Gen 13:13, Gen 19:7, Gen 19:8; Psa 120:5; Jer 9:1-6, Jer 23:9
John Gill
And delivered just Lot,.... Who was a just man, being justified by the righteousness of Christ imputed to him; and having the new man formed in him, which is created in righteousness and true holiness; and living soberly, righteously, and godly, though not without sin: for there is not a just man that lives and sinneth not; this righteous man was delivered from the burning of Sodom by the means of angels, Gen 19:16. The Jews are very injurious to this good man's character, and give a very different one of him from this of the apostle's; they call him a wicked man, a perfect wicked man, as wicked as the inhabitants of Sodom (d); and say, that because they abounded in sin, therefore Lot chose to dwell among them (e); and affirm (f), that all the time he was with Abraham, God did not join himself to him, and did not commune with Abraham on his account; but, when he was separated from him, did; they call him the evil imagination, and the old serpent that was accursed, and cursed Lot (g); but Philo the Jew (h) speaks better of him, and says that he did not embrace and delight in the iniquities of the inhabitants, though he did not arrive to the perfection of wisdom; and the author of the book of Wisdom calls him the "righteous man",
"When the ungodly perished, she delivered the righteous man, who fled from the fire which fell down upon the five cities.'' (Wisdom 10:6)
as the apostle does here; and very truly, since it follows:
vexed with the filthy conversation of the wicked; the inhabitants of Sodom, who had no regard to the laws of God or man, or to the law and light of nature; but as worse than brute beasts, lived daily in the commission of unnatural lusts; and therefore their conversation is rightly said to be filthy, and was a grievous burden to righteous Lot: for to a good man, not only his own sins, but the sins of others, whether professors or profane, are a burden, and make him groan under them, being grievously fatigued with them, as this good man was, and weary of life because of them, as Rebekah was, through the daughters of Heth.
(d) Tzeror Hammot, fol. 14. 4. & 16. 4. & 20. 2. (e) Jarchi in Gen. xiii. 10. (f) Zohar in Gen. fol. 57. 2. Jarchi in Gen. xiii. 13. (g) Zohar in Gen. fol. 56. 1, 2. Tzeror Hammor, fol. 7. 3. & 14. 3. & 20. 2. Bereshit Rabba, sect. 44. fol. 39. 1. (h) De Vita Mosis, l. 2. p. 662.
Robert Jamieson, A. R. Fausset and David Brown
just--righteous.
filthy conversation--literally, "behavior in licentiousness" (Gen 19:5).
the wicked--Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.
2:82:8: քանզի ականատե՛ս եւ ակընջալո՛ւր արդարն բնակեալ ՚ի մէջ նոցա, օր ըստ օրէ զիւր սուրբ ոգիսն՝ նոցա անօրէն գնացիւքն տանջէ՛ր[3096]։ դե [3096] Ոմանք. Եւ ականջալուր արդարն բնակեալ էր ՚ի մէջ։ Ոսկան. Զիւր զսուրբ հոգին՝ նոցա ա՛՛։
8 (որովհետեւ արդարը, բնակուելով նրանց մէջ, ականատես եւ ականջալուր էր լինում նրանց անօրէն ընթացքին՝ ամէն օր տանջելով իր արդար հոգին):
8 Վասն զի այն արդարը անոնց մէջ կենալով՝ աչքովը տեսնելով ու ականջովը լսելով, օրէ օր իր արդար հոգին կը տանջուէր անոնց անօրէն վարքովը.
քանզի ականատես եւ ականջալուր արդարն բնակեալ ի մէջ նոցա, օր ըստ օրէ զիւր սուրբ ոգիսն նոցա անօրէն գնացիւքն տանջէր:

2:8: քանզի ականատե՛ս եւ ակընջալո՛ւր արդարն բնակեալ ՚ի մէջ նոցա, օր ըստ օրէ զիւր սուրբ ոգիսն՝ նոցա անօրէն գնացիւքն տանջէ՛ր[3096]։ դե
[3096] Ոմանք. Եւ ականջալուր արդարն բնակեալ էր ՚ի մէջ։ Ոսկան. Զիւր զսուրբ հոգին՝ նոցա ա՛՛։
8 (որովհետեւ արդարը, բնակուելով նրանց մէջ, ականատես եւ ականջալուր էր լինում նրանց անօրէն ընթացքին՝ ամէն օր տանջելով իր արդար հոգին):
8 Վասն զի այն արդարը անոնց մէջ կենալով՝ աչքովը տեսնելով ու ականջովը լսելով, օրէ օր իր արդար հոգին կը տանջուէր անոնց անօրէն վարքովը.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: (ибо сей праведник, живя между ними, ежедневно мучился в праведной душе, видя и слыша дела беззаконные) --
2:8  βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν·
2:8. βλέμματι (unto-a-viewing-to) γὰρ (therefore) καὶ (and) ἀκοῇ (unto-a-hearing) δίκαιος (course-belonged) ἐνκατοικῶν (housing-down-in-unto) ἐν (in) αὐτοῖς (unto-them) ἡμέραν (to-a-day) ἐξ (out) ἡμέρας (of-a-day) ψυχὴν (to-a-breathing) δικαίαν (to-course-belonged," ἀνόμοις ( unto-un-parceleed ) ἔργοις (unto-works) ἐβασάνιζεν,-- (it-was-abrading-to,"
2:8. aspectu enim et auditu iustus erat habitans apud eos qui diem de die animam iustam iniquis operibus cruciabantFor in sight and hearing he was just, dwelling among them who from day to day vexed the just soul with unjust works.
8. ( for that righteous man dwelling among them, in seeing and hearing, vexed righteous soul from day to day with lawless deeds):
2:8. For in seeing and in hearing, he was just, though he lived with those who, from day to day, crucified the just soul with works of iniquity.
2:8. (For that righteous man dwelling among them, in seeing and hearing, vexed [his] righteous soul from day to day with [their] unlawful deeds;)
For that righteous man dwelling among them, in seeing and hearing, vexed [his] righteous soul from day to day with [their] unlawful deeds:

8: (ибо сей праведник, живя между ними, ежедневно мучился в праведной душе, видя и слыша дела беззаконные) --
2:8  βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν·
2:8. aspectu enim et auditu iustus erat habitans apud eos qui diem de die animam iustam iniquis operibus cruciabant
For in sight and hearing he was just, dwelling among them who from day to day vexed the just soul with unjust works.
2:8. For in seeing and in hearing, he was just, though he lived with those who, from day to day, crucified the just soul with works of iniquity.
2:8. (For that righteous man dwelling among them, in seeing and hearing, vexed [his] righteous soul from day to day with [their] unlawful deeds;)
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Adam Clarke: Commentary on the Bible - 1831
2:8: That righteous man dwelling among them - Lot, after his departure from Abraham, A. M. 2086, lived at Sodom till A. M. 2107, a space of about twenty years; and, as he had a righteous soul, he must have been tormented with the abominations of that people from day to day.
The word εβασανιζεν, tormented, is not less emphatic than the word καταπονουμενον, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned.
Albert Barnes: Notes on the Bible - 1834
2:8: For that righteous man dwelling among them - The Latin Vulgate renders this, "For in seeing and hearing he was just;" meaning that he maintained his uprightness, or that he did not become contaminated by the vices of Sodom. Many expositors have supposed that this is the correct rendering; but the most natural and the most common explanation is that which is found in our version. According to that, the meaning is, that compelled as he was, while living among them, to see and to hear what was going on, his soul was constantly troubled.
In seeing and hearing - Seeing their open acts of depravity, and hearing their vile conversation. The effect which this had on the mind of Lot is not mentioned in Genesis, but nothing is more probable than the statement here made by Peter. Whether this statement was founded on tradition, or whether it is a suggestion of inspiration to the mind of Peter, cannot be determined. The words rendered "seeing" and "hearing" may refer to the ACT of seeing, or to the object seen. Wetstein and Robinson suppose that they refer here to the latter, and that the sense is, that he was troubled by what he saw and heard. The meaning is not materially different. Those who live among the wicked are compelled to see and hear much that pains their hearts, and it is well if they do not become indifferent to it, or contaminated by it. "Vexed" his "righteous soul from day to day with" their "unlawful deeds."
Tortured or tormented his soul - ἐβασάνιζεν ebasanizen Compare Mat 8:6, Mat 8:29; Luk 8:28; Rev 9:5; Rev 11:10; Rev 14:10; Rev 20:10, where the same word is rendered "tormented." The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct. He was not merely troubled as if his soul were passively acted on, but there were strong mental exercises of a positive kind, arising perhaps from anxious solicitude how he might pRev_ent their evil conduct, or from painful reflections on the consequences of their deeds to themselves, or from earnest pleadings in their behalf before God, or from reproofs and warnings of the wicked. At all events, the language is such as would seem to indicate that he was not a mere passive observer of their conduct. This, it would seem, was "from day to day," that is, it was constant. There were doubtless reasons why Lot should remain among such a people, and why, when he might so easily have done it, he did not remove to another place.
Perhaps it was one purpose of his remaining to endeavor to do them good, as it is often the duty of good men now to reside among the wicked for the same purpose. Lot is supposed to have resided in Sodom - then probably the most corrupt place on the earth - for 16 years; and we have in that fact an instructive demonstration that a good man may maintain the life of religion in his soul when surrounded by the wicked, and an illustration of the effects which the conduct of the wicked will have on a man of true piety when he is compelled to witness it constantly. We may learn from the record made of Lot what those effect will be, and what is evidence that one is truly pious who lives among the wicked.
(1) he will not be contaminated with their wickedness, or will not conform to their evil customs.
(2) he will not become indifferent to it, but his heart will be more and more affected by their depravity. Compare Psa 119:136; Luk 19:41; Act 17:16.
(3) he will have not only constant, but growing solicitude in regard to it - solicitude that will be felt every day: "He vexed his soul from day to day." It will not only be at intervals that his mind will be affected by their conduct, but it will be an habitual and constant thing. True piety is not fitful, periodical, and spasmodic; it is constant and steady. It is not a "jet" that occasionally bursts out; it is a fountain always flowing.
(4) he will seek to do them good. We may suppose that this was the case with Lot; we are certain that it is a characteristic of true religion to seek to do good to all, however wicked they may be.
(5) he will secure their confidence. He will practice no improper arts to do this, but it will be one of the usual results of a life of integrity, that a good man will secure the confidence of even the wicked. It does not appear that Lot lost that confidence, and the whole narrative in Genesis leads us to suppose that even the inhabitants of Sodom regarded him as a good man. The wicked may hate a good man because he is good; but if a man lives as he should, they will regard him as upright, and they will give him the credit of it when he dies, if they should withhold it while he lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: that: Pro 25:26, Pro 28:12; Ti1 1:9; Jam 5:16
in seeing: Psa 119:136, Psa 119:139, Psa 119:158; Eze 9:4, Eze 9:6; Mal 3:15-17
Geneva 1599
(For that righteous man dwelling among them, in (g) seeing and hearing, (h) vexed [his] righteous soul from day to day with [their] unlawful deeds;)
(g) Whatever way he looked, and turned his ears.
(h) He had a troubled soul, and being vehemently grieved, lived a painful life.
John Gill
For that righteous man dwelling among them,.... Which is sometimes the lot of good men, to their great sorrow and grief, Ps 120:5. Upon mentioning those words in Gen 13:12 "and pitched his tent towards Sodom", but the men of Sodom were wicked, &c. says R. Eleazar (i);
"he is a righteous man that dwells between two wicked men, and does not learn their works;''
and such an one was Lot, whatever they are elsewhere pleased to say of him: "in seeing and hearing"; the Vulgate Latin version reads this in connection with the word "righteous", thus, "in seeing and hearing he was righteous": he could not bear to see their filthy actions, and hear their obscene language, but turned away from them, and shut his eyes, and stopped his ears, by which he appears to be a righteous and good man; though rather this belongs to what follows, seeing their wicked practices, and hearing their filthy talk:
vexed his righteous soul from, day today with their unlawful deeds; either "they vexed" him, as the Vulgate Latin and Ethiopic versions read; or rather "he vexed" himself; he fretted and teased himself, and became exceeding uneasy, and was put upon a rack and tortured, as the word signifies, continually, with their wicked actions; see Ps 119:158.
(i) T. Bab. Yoma, fol. 38. 2.
Robert Jamieson, A. R. Fausset and David Brown
vexed--Greek, "tormented."
2:92:9: Գիտէ Տէր զաստուածապաշտս փրկե՛լ ՚ի փորձութենէ, եւ զանօրէնս պահել ՚ի տանջա՛նս աւուրն դատաստանի[3097]։ [3097] ՚Ի լուս՛՛. Եւ զանիրաւս պահել. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Տէրը գիտէ աստուածապաշտներին փրկել փորձութիւնից, իսկ անիրաւներին պահել դատաստանի օրուայ համար՝ տանջանքների մատնելու նրանց,
9 Տէրը գիտէ բարեպաշտները փորձութենէ ազատել եւ անիրաւները տանջանքի համար դատաստանի օրուան պահել։
Գիտէ Տէր զաստուածապաշտս փրկել ի փորձութենէ, եւ զանիրաւս պահել ի տանջանս աւուրն դատաստանի:

2:9: Գիտէ Տէր զաստուածապաշտս փրկե՛լ ՚ի փորձութենէ, եւ զանօրէնս պահել ՚ի տանջա՛նս աւուրն դատաստանի[3097]։
[3097] ՚Ի լուս՛՛. Եւ զանիրաւս պահել. համաձայն ոմանց ՚ի բնաբ՛՛։
9 Տէրը գիտէ աստուածապաշտներին փրկել փորձութիւնից, իսկ անիրաւներին պահել դատաստանի օրուայ համար՝ տանջանքների մատնելու նրանց,
9 Տէրը գիտէ բարեպաշտները փորձութենէ ազատել եւ անիրաւները տանջանքի համար դատաստանի օրուան պահել։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: то, конечно, знает Господь, как избавлять благочестивых от искушения, а беззаконников соблюдать ко дню суда, для наказания,
2:9  οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν,
2:9. οἶδεν (it-had-come-to-see,"Κύριος (Authority-belonged," εὐσεβεῖς ( to-goodly-reverent ) ἐκ (out) πειρασμοῦ (of-a-piercing-of) ῥύεσθαι , ( to-tract ," ἀδίκους ( to-un-coursed ) δὲ (moreover) εἰς (into) ἡμέραν (to-a-day) κρίσεως (of-a-separating) κολαζομένους ( to-being-curtailed-to ) τηρεῖν, (to-keep-unto,"
2:9. novit Dominus pios de temptatione eripere iniquos vero in diem iudicii cruciandos reservareThe Lord knoweth how to deliver the godly from temptation, but to reserve the unjust unto the day of judgment to be tormented:
9. the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment;
2:9. Thus, the Lord knows how to rescue the pious from trials, and how to reserve the iniquitous for torments on the day of judgment;
2:9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

9: то, конечно, знает Господь, как избавлять благочестивых от искушения, а беззаконников соблюдать ко дню суда, для наказания,
2:9  οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν,
2:9. novit Dominus pios de temptatione eripere iniquos vero in diem iudicii cruciandos reservare
The Lord knoweth how to deliver the godly from temptation, but to reserve the unjust unto the day of judgment to be tormented:
2:9. Thus, the Lord knows how to rescue the pious from trials, and how to reserve the iniquitous for torments on the day of judgment;
2:9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Из приведенных в ст. 4-8: примеров Апостол делает нравоучительный вывод в духе вообще библейского воззрения на Божественное вознаграждение и возмездие людям (ср. Пс. 33:20; Притч 16:4; 1Кор.10:13; Откр 3:10). Все сказано Апостолом "для того, во-первых, чтобы вместе воспомянуть историю о погибели нечестивых и спасении праведных; во-вторых, для того, чтобы через сопоставление их выставить ужасную злобу грешников и светлые совершенства добродетельных; наконец, для того, чтобы убедить своих слушателей возненавидеть нечестие одних по причине наказаний за оное и возлюбить добродетель других по причине ее спасительности" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:9: The Lord knoweth how to deliver the godly - The preservation and deliverance of Lot gave the apostle occasion to remark, that God knew as well to save as to destroy; and that his goodness led him as forcibly to save righteous Lot, as his justice did to destroy the rebellious in the instances already adduced. And the design of the apostle in producing these examples is to show to the people to whom he was writing that, although God would destroy those false teachers, yet he would powerfully save his faithful servants from their contagion and from their destruction. We should carefully observe,
1. That the godly man is not to be preserved from temptation.
2. That he will be preserved in temptation.
3. That he will be delivered out of it.
Albert Barnes: Notes on the Bible - 1834
2:9: The Lord knoweth ... - That is, the cases referred to show that God is able to deliver his people when tempted, and understands the best way in which it should be done. He sees a way to do it when we cannot, though it is often a way which we should not have thought of. He can send an angel to take his tempted people by the hand; he can interpose and destroy the power of the tempter; he can raise up earthly friends; he can deliver his people completely and foRev_er from temptation, by their removal to heaven.
And to reserve the unjust - As he does the rebel angels, Pe2 2:4. The case of the angels shows that God can keep wicked men, as if under bonds, reserved for their final trial at his bar. Though they seem to go at large, yet they are under his control, and are kept by him with reference to their ultimate arraignment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: knoweth: Job 5:19; Psa 34:15-19; Co1 10:13
the godly: Psa 4:3, Psa 12:1, Psa 32:6; Ti2 3:12; Tit 2:14
and: Pe2 2:4; Job 21:30; Pro 16:4; Jde 1:14, Jde 1:15
unto: Pe2 3:7; Rom 2:5; Co2 5:10, Co2 5:11
Geneva 1599
The Lord (i) knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
(i) Has been long practised in saving and delivering the righteous.
John Gill
That "fear him", as the Syriac version renders it; or that "rightly worship", as the Arabic; such as Noah and Lot, men that know God in Christ spiritually and experimentally; that believe in him, love him, fear him, worship him in spirit and truth, and live soberly, righteously, and godly. This verse is a conclusion from the preceding instances and examples, respecting both the mercy and justice of God; the mercy of God in delivering the godly and righteous "out of temptations"; by which are meant, not the temptations of Satan to sin, distrust, and despondency, though the Lord knows how, and is both able and willing to, and does deliver them from them; but afflictions and tribulations, such as Noah and Lot were exposed to; and which are so called, because they try the graces, particularly the faith and patience of the godly; and to deliver from these is the Lord's work: he grants his presence in them; he supports under them; he sanctifies them to them, and in his own time delivers out of them; for he knows how, and by what means, and when to do it, and is both able and willing: he has determined to do it, for the nature, measure, and duration of afflictions are fixed by him, and in his providence he does do it, as the instances before given prove.
And to reserve the unjust unto the day of judgment to be punished. This is that part of the conclusion from the above premises, respecting the justice of God; and by "the unjust" are designed, persons without a righteousness, and that are full of all unrighteousness, and take pleasure in it, and live unrighteous lives, committing acts of injustice, both with respect to God and men; and the Lord, that has reserved the fallen angels in chains of darkness unto judgment, knows how to reserve "in prison", as the Arabic version renders it, the souls of those in hell, and their bodies in the grave "unto the day of judgment"; of the last and general judgment, when Christ shall judge both quick and dead, and bring every secret thing to light, which that day shall declare, God has appointed to judge the world in; in order "to be punished" in soul and body, with everlasting and complete destruction, which, as yet, is not. This phrase, "the day of judgment", is used in Judith and is a Jewish one.
"Woe to the nations that rise up against my kindred! the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall feel them, and weep for ever.'' (Judith 16:17)
John Wesley
It plainly appears, from these instances, that the Lord knoweth, hath both wisdom and power and will, to deliver the godly out of all temptations, and to punish the ungodly.
Robert Jamieson, A. R. Fausset and David Brown
knoweth how--He is at no loss for means, even when men see no escape.
out of--not actually from.
temptations--trials.
to be punished--Greek, "being punished": as the fallen angels (2Pet 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.
2:102:10: Մանաւանդ՝ որ զհետ մարմնոյ պղծալիցն ցանկութեանց իցեն երթեալ. արհամարհօղք տէրութեանն, ժպի՛րհք, յանդգո՛ւնք, չզանգիտե՛ն զփառսն հայհոյել[3098]. [3098] Բազումք. Պղծալից ցանկութեանց։
10 մանաւանդ մարմնի պիղծ ցանկութիւնների յետեւից գնացողներին, Աստծու իշխանութիւնն արհամարհողներին, ինքնահաւաններին, յանդուգններին, որոնք չեն վախենում երկնային փառաւոր էակներին հայհոյելուց,
10 Մանաւանդ անոնք որ պղծալից ցանկութեամբ մարմնի ետեւէ կ’երթան եւ տէրութիւնը կ’անարգեն, ինքնահաւան եւ յանդուգն են, չեն վախնար մեծափառներուն հայհոյելէ։
Մանաւանդ որ զհետ մարմնոյ պղծալից ցանկութեանց իցեն երթեալ. արհամարհողք տէրութեանն, ժպիրհք, յանդգունք, չզանգիտեն զփառսն հայհոյել:

2:10: Մանաւանդ՝ որ զհետ մարմնոյ պղծալիցն ցանկութեանց իցեն երթեալ. արհամարհօղք տէրութեանն, ժպի՛րհք, յանդգո՛ւնք, չզանգիտե՛ն զփառսն հայհոյել[3098].
[3098] Բազումք. Պղծալից ցանկութեանց։
10 մանաւանդ մարմնի պիղծ ցանկութիւնների յետեւից գնացողներին, Աստծու իշխանութիւնն արհամարհողներին, ինքնահաւաններին, յանդուգններին, որոնք չեն վախենում երկնային փառաւոր էակներին հայհոյելուց,
10 Մանաւանդ անոնք որ պղծալից ցանկութեամբ մարմնի ետեւէ կ’երթան եւ տէրութիւնը կ’անարգեն, ինքնահաւան եւ յանդուգն են, չեն վախնար մեծափառներուն հայհոյելէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: а наипаче тех, которые идут вслед скверных похотей плоти, презирают начальства, дерзки, своевольны и не страшатся злословить высших,
2:10  μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες,
2:10. μάλιστα (most-such) δὲ (moreover) τοὺς (to-the-ones) ὀπίσω (aback-unto-which) σαρκὸς (of-a-flesh) ἐν (in) ἐπιθυμίᾳ (unto-a-passioning-upon-unto) μιασμοῦ (of-a-staining-of) πορευομένους ( to-traversing-of ) καὶ (and) κυριότητος (of-an-authority-belongness) καταφρονοῦντας . ( to-centering-down-unto ) τολμηταί, (Venturers," αὐθάδεις , ( self-pleased ,"δόξας (to-recognitions) οὐ (not) τρέμουσιν, (they-tremble," βλασφημοῦντες , ( harmfully-declaring-unto ,"
2:10. magis autem eos qui post carnem in concupiscentia inmunditiae ambulant dominationemque contemnunt audaces sibi placentes sectas non metuunt blasphemantesAnd especially them who walk after the flesh in the lust of uncleanness and despise government: audacious, self willed, they fear not to bring in sects, blaspheming.
10. but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, selfwilled, they tremble not to rail at dignities:
2:10. even more so, those who walk after the flesh in unclean desires, and who despise proper authority. Boldly pleasing themselves, they do not dread to introduce divisions by blaspheming;
2:10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of dignities.
But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of dignities:

10: а наипаче тех, которые идут вслед скверных похотей плоти, презирают начальства, дерзки, своевольны и не страшатся злословить высших,
2:10  μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες,
2:10. magis autem eos qui post carnem in concupiscentia inmunditiae ambulant dominationemque contemnunt audaces sibi placentes sectas non metuunt blasphemantes
And especially them who walk after the flesh in the lust of uncleanness and despise government: audacious, self willed, they fear not to bring in sects, blaspheming.
2:10. even more so, those who walk after the flesh in unclean desires, and who despise proper authority. Boldly pleasing themselves, they do not dread to introduce divisions by blaspheming;
2:10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of dignities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-15: Преподав читателям руководственные наставления касательно осторожности в отношении соблазнов лжеучителей, Апостол теперь переходит к подробнейшей характеристике этих последних. Нравственная распущенность с наклонностью к противоестественным плотским порокам (ст. 10, 14) и дерзость в отношении ко всякой власти (ст. 10-11) особенно выделяются в мрачной характеристике лжеучителей. "Смысл (целой характеристики) такой: они, говорит Апостол, не имеют ничего свойственного чистоте, но пристают к чистому обществу, как пятна на чистой одежде. Когда обольстят кого-нибудь и успеют сделать попавшихся в их сети мужей и жен нечистыми, почитают это дело насаждением, дополняя свое развращение. Они, и пиршествуя с вами, делают это не по любви и общению с другими, но потому, что находят это время удобным для обольщения женщин. Ибо они, имея глаза, смотрят не на что другое, как только на любострастие, и непрестанно имея это в виду и греша, как сыны проклятия, прельщают неутвержденные души. Ибо сердце их приучено ни к чему другому, как только к любостяжанию, т. е. к разврату или корысти, и через тот и другую оставив путь, могший привести их к спасению, они заблудились от него" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
False Teachers.A. D. 67.
10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: 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; 16 But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.

I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.

II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.

III. The apostle, having shown (v. 11) how unlike seducing teachers are to the most excellent creatures, proceeds (v. 12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from--the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.

IV. The apostle (v. 15, 16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num. xxii. 23, 24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.

V. The apostle proceeds (v. 17) to a further description of seducing teachers, whom he sets forth,

1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.

2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; where as the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (v. 20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.

VI. The apostle, in the last two verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Matt. xii. 45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.
Adam Clarke: Commentary on the Bible - 1831
2:10: But chiefly them that walk - That is, God will in the most signal manner punish them that walk after the flesh - addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another.
Despise government - They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities - they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list.
Presumptuous are they - Τολμηται· They are bold and daring, headstrong, regardless of fear.
Self-willed - Αυθαδεις· Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish.
Are not afraid to speak evil of dignities - They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.
Albert Barnes: Notes on the Bible - 1834
2:10: But chiefly - That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.
That walk after the flesh - That live for the indulgence of their carnal appetites. Notes, Rom 8:1.
In the lust of uncleanness - In polluted pleasures. Compare the notes at Pe2 2:2.
And despise government - Margin: "dominion." That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man, and yet secretly themselves lusting for the exercise of the very power which they would deny to others - they make no just distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes, in setting up a dominion ever the minds of others. It is a common result of such views, that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities.
Presumptuous are they - Τολμηταὶ Tolmē tai - daring, bold, audacious, presumptuous men.
Self-willed - αὐθάδεις authadeis. See the notes at Tit 1:7.
They are not afraid to speak evil of dignities - The word rendered "dignities" here, (δόξας doxas,) means properly honor, glory, splendor; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is, that they did not regard rank, or station, or office - thus violating the plainest rules of propriety and of religion. See the notes at Act 23:4-5. Jude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says, Pe2 2:8, "These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities." It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly, it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: that: Rom 8:1, Rom 8:4, Rom 8:5, Rom 8:12, Rom 8:13; Co2 10:3; Heb 13:4
in the: Rom 1:24-27; Co1 6:9; Eph 4:19, Eph 5:5; Col 3:5; Th1 4:7; Jde 1:4, Jde 1:6-8, Jde 1:10, Jde 1:16
despise: Num 16:12-15; Deu 17:12, Deu 17:13, Deu 21:20, Deu 21:21; Sa1 10:27; Sa2 20:1; Kg1 12:16; Psa 2:1-5, Psa 12:4; Jer 2:31; Luk 19:14; Rom 13:1-5; Pe1 2:13, Pe1 2:14
government: or, dominion
Presumptuous: Num 15:30; Jde 1:8
selfwilled: Gen 49:6; Tit 1:7
to speak: Exo 22:28; Ecc 10:6, Ecc 10:7, Ecc 10:20; Act 23:5; Jde 1:8, Jde 1:10
Geneva 1599
(5) But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of (k) dignities.
(5) He goes to another type of corrupt men, who nonetheless are within the bosom of the Church, who are wickedly given, and do seditiously speak evil of the authority of magistrates (which the angels themselves that minister before God, do not discredit.) A true and accurate description of the Romish clergy (as they call it.)
(k) Princes and great men, be they ever so high in authority.
John Gill
But chiefly them that walk after the flesh,.... Not merely after the dictates of corrupt nature, as all men, and even God's elect do, in a state of unregeneracy; but "after strange flesh", as Jude 1:7 expresses it, after the flesh of men:
in the lust of uncleanness; not of fornication and adultery, but of sodomy, and sodomitical practices; sins exceeding great, not only contrary to the law and light of nature, but dishonourable to human nature; and are what prevail where idolatry, infidelity, errors, and heresies do; and which, as they are sins of the deepest dye, deserve the greater damnation, and are chiefly and more especially punished by God with great severity:
and despise government: of parents, to whom these proud boasters and blasphemers are generally disobedient; and of masters, pretending it to be contrary to their Christian liberty; and of magistrates on the same account, and as being a restraint upon their lusts; which is to despise the ordinance of God, his representatives, and to introduce anarchy and confusion, and to open a door to all manner of sin; and also the government of Christ, as head of the church, and King of Zion, whom they will not have to reign over them, and therefore reject his laws, and submit not to his ordinances; and likewise the government of the world itself by God; and so the Ethiopic version renders it, "despise their Creator"; denying his omniscience and his providence, giving out that he neither sees, observes, and takes notice of what is done in the world; nor does he himself do either good or evil, or concern himself about what is done by men.
Presumptuous are they; bold and daring, not fearing to speak against men of the most exalted character on earth, and against God himself in heaven; see Ps 73:8.
Selfwilled; pleased with themselves, and their own conceits, their dogmas and opinions, with their high sense and profound judgment; and being obstinate in their sentiments, and resolutely bent to retain and defend them.
They are not afraid to speak evil of dignities; or "glories"; of the apostles, who were set in the first place in the church, and were the glory of Christ, 1Cor 12:28; or of angels, styled thrones, dominions, principalities, and powers; or rather of civil magistrates, set in high places, and to whom glory and honour are due; which to do is contrary to the law of God, and of dangerous consequence, Ex 22:28.
John Wesley
Chiefly them that walk after the flesh - Corrupt nature; particularly in the lust of uncleanness. And despise government - The authority of their governors. Dignities - Persons in authority.
Robert Jamieson, A. R. Fausset and David Brown
chiefly--They especially will be punished (Jude 1:8).
after--following after.
lust of uncleanness--defilement: "hankering after polluting and unlawful use of the flesh" [ALFORD].
government--Greek, "lordship," "dominion" (Jude 1:8).
Presumptuous--Greek, "Darers." Self-will begets presumption. Presumptuously daring.
are not afraid--though they are so insignificant in might; Greek, "tremble not" (Jude 1:8, end).
speak evil of--Greek, "blaspheme."
dignities--Greek, "glories."
2:112:11: ուր հրեշտակք զօրութեամբ եւ կարողութեամբ քան զնոսա մեծամեծք՝ չածե՛ն զնոքօք ՚ի Տեառնէ զհայհոյութեանն դատաստան[3099]։ [3099] Ոմանք. Զօրութեամբք... զհայհոյութեան։
11 այն դէպքում, երբ հրեշտակները, որոնք զօրութեամբ եւ կարողութեամբ աւելի մեծ են իրենցից, նրանց դէմ հայհոյալից դատապարտութիւն չեն բերում Տիրոջ առաջ:
11 Երբ հրեշտակները, որ անոնցմէ շատ մեծ են զօրութիւնով ու կարողութիւնով, Տէրոջը առջեւ հայհոյութեամբ դատապարտութիւն չեն բերեր անոնց վրայ։
ուր հրեշտակք զօրութեամբ եւ կարողութեամբ քան զնոսա մեծամեծք չածեն զնոքօք ի Տեառնէ զհայհոյութեանն դատաստան:

2:11: ուր հրեշտակք զօրութեամբ եւ կարողութեամբ քան զնոսա մեծամեծք՝ չածե՛ն զնոքօք ՚ի Տեառնէ զհայհոյութեանն դատաստան[3099]։
[3099] Ոմանք. Զօրութեամբք... զհայհոյութեան։
11 այն դէպքում, երբ հրեշտակները, որոնք զօրութեամբ եւ կարողութեամբ աւելի մեծ են իրենցից, նրանց դէմ հայհոյալից դատապարտութիւն չեն բերում Տիրոջ առաջ:
11 Երբ հրեշտակները, որ անոնցմէ շատ մեծ են զօրութիւնով ու կարողութիւնով, Տէրոջը առջեւ հայհոյութեամբ դատապարտութիւն չեն բերեր անոնց վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: тогда как и Ангелы, превосходя их крепостью и силою, не произносят на них пред Господом укоризненного суда.
2:11  ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατ᾽ αὐτῶν παρὰ κυρίου βλάσφημον κρίσιν.
2:11. ὅπου (to-which-of-whither) ἄγγελοι (messengers) ἰσχύϊ (unto-a-force-holding) καὶ (and) δυνάμει (unto-an-ability) μείζονες ( more-great ) ὄντες ( being ) οὐ (not) φέρουσιν (they-beareth) κατ' (down) αὐτῶν (of-them) [παρὰ "[beside) Κυρίῳ] (unto-Authority-belonged]"βλάσφημον (to-harmfully-declared) κρίσιν. (to-a-separating)
2:11. ubi angeli fortitudine et virtute cum sint maiores non portant adversum se execrabile iudiciumWhereas angels, who are greater in strength and power, bring not against themselves a railing judgment.
11. whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord.
2:11. whereas the Angels, who are greater in strength and virtue, did not bring against themselves such a deplorable judgment.
2:11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord:

11: тогда как и Ангелы, превосходя их крепостью и силою, не произносят на них пред Господом укоризненного суда.
2:11  ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες οὐ φέρουσιν κατ᾽ αὐτῶν παρὰ κυρίου βλάσφημον κρίσιν.
2:11. ubi angeli fortitudine et virtute cum sint maiores non portant adversum se execrabile iudicium
Whereas angels, who are greater in strength and power, bring not against themselves a railing judgment.
2:11. whereas the Angels, who are greater in strength and virtue, did not bring against themselves such a deplorable judgment.
2:11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: Whereas angels, etc. - This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zac 3:1, and Jde 1:9; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny.
Before the Lord - Παρα Κυριῳ is wanting in a number of MSS. and most of the versions.
Albert Barnes: Notes on the Bible - 1834
2:11: Whereas angels - The object, by the reference to angels here, is to show that they, even when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement here is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Jude says, Jde 1:9-10, there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. See the notes at Jde 1:9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of "angels," yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true.
Which are greater in power and might - And who might, therefore, if it were in any case proper, speak freely of things of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, see the notes at Jde 1:9.
Bring not railing accusation - They simply say, "The Lord rebuke thee," Jde 1:9. Compare Zac 3:2. The Greek here is, "bring not blasphemous or reproachful judgment, or condemnation" - βλάσφημον κρίσιν blasphē mon krisin. They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches.
Against them - Margin, "against themselves." So the Vulgate. The more correct reading is "against them;" that is, against those who might be regarded as their adversaries, Jde 1:9, or those of their own rank who had done wrong - the fallen angels.
Before the Lord - When standing before the Lord; or when represented as reporting the conduct of evil spirits. Compare Zac 3:1-2. This phrase, however, is missing in many manuscripts. See Wetstein.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: angels: Psa 103:20, Psa 104:4; Dan 6:22; Th2 1:7; Jde 1:9
against them: Some read "against themselves.
John Gill
Whereas angels, which are greater in power and might,.... Which is not to be understood of evil angels, or devils; for, besides that they are greatly weakened and impaired by their fall, they are the accusers of men, and railers and slanderers of the best and greatest of men, and the origin of all the blasphemies that are vented against God or men; but of good angels, who excel in strength, who are not only guardians to particular men, and encamp about the saints, but preside over provinces and kingdoms, for which their power and might do abundantly qualify them; and in which they are greater, that is, not than the devils, or than the false teachers, though both are true, but than dominions and dignities, than kings, princes, and civil magistrates: and yet these
bring not railing accusation against them before the Lord; either "against themselves", as the Arabic version and one of Beza's copies read; against one another, against those of their own species, that are in a higher or lower class or office than themselves; and therefore men ought not to despise magistracy, or the higher powers that are over them: or else against the fallen angels, the devils, as should seem from Jude 1:9, or rather against civil magistrates, kings, and princes of this world, who, though so much below them, they vouchsafe to take under their care, and protect them, even Heathen princes, Dan 10:20; and though there may be oftentimes many things unbecoming in them, yet they do not accuse them, or rail against them before the Lord; and even when, by his orders, they inflict punishment on their persons, as on Sennacherib, and Herod, and others, yet they do not speak evil of their office; and therefore, since angels, who are so much above men, even above the most dignified among them, behave in this manner, it must be an aggravation of the sin of these persons, who are so much below them, to speak evil of them.
John Wesley
Whereas angels - When they appear before the Lord, Job 1:6, Job 2:1, to give an account of what they have seen and done on the earth.
Robert Jamieson, A. R. Fausset and David Brown
which are--though they are.
greater--than these blasphemers. Jude instances Michael (Jude 1:9).
railing accusation--Greek, "blaspheming judgment" (Jude 1:9).
against them--against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.
before the Lord--In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Cor 4:4-5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Kings 16:7-8, Shimei; Num 16:2-3, Korah, &c., referred to also in Jude 1:11; Num 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."
2:122:12: Այլ սոքա իբրեւ զանխօս անասունս ըստ բնածի՛ն բարուցն յեղծո՛ւմն եւ յապականութիւն, որոց չե՛նն գիտակ, հայհոյե՛ն յապականութեան իւրեանց, եւ ապականեսցի՛ն[3100]՝ [3100] Ոսկան. Որոց չենն տեղեակ, հայհոյ՛՛։
12 Բայց այս մարդիկ, անբան անասունների նման (որոնք ի բնէ որսի եւ մորթուելու համար են), հայհոյում են իրենց չիմացած բաների դէմ. եւ իրենց ապականութեան մէջ էլ պիտի կործանուեն տանջուելով՝
12 Բայց ասոնք անբան անասուններու պէս, որ բնականէն որսացուելու եւ սպաննուելու համար են, կը հայհոյեն անոնց որ չեն ճանչնար. անոնք իրենց ապականութիւնովը պիտի ապականին,
Այլ սոքա իբրեւ զանխօս անասունս ըստ բնածին բարուցն յեղծումն եւ յապականութիւն, որոց չենն գիտակ` հայհոյեն, յապականութեան իւրեանց [9]եւ ապականեսցին:

2:12: Այլ սոքա իբրեւ զանխօս անասունս ըստ բնածի՛ն բարուցն յեղծո՛ւմն եւ յապականութիւն, որոց չե՛նն գիտակ, հայհոյե՛ն յապականութեան իւրեանց, եւ ապականեսցի՛ն[3100]՝
[3100] Ոսկան. Որոց չենն տեղեակ, հայհոյ՛՛։
12 Բայց այս մարդիկ, անբան անասունների նման (որոնք ի բնէ որսի եւ մորթուելու համար են), հայհոյում են իրենց չիմացած բաների դէմ. եւ իրենց ապականութեան մէջ էլ պիտի կործանուեն տանջուելով՝
12 Բայց ասոնք անբան անասուններու պէս, որ բնականէն որսացուելու եւ սպաննուելու համար են, կը հայհոյեն անոնց որ չեն ճանչնար. անոնք իրենց ապականութիւնովը պիտի ապականին,
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Они, как бессловесные животные, водимые природою, рожденные на уловление и истребление, злословя то, чего не понимают, в растлении своем истребятся.
2:12  οὖτοι δέ, ὡς ἄλογα ζῶα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται,
2:12. οὗτοι (The-ones-these) δέ, (moreover) ὡς (as) ἄλογα ( un-fortheed ) ζῷα (lifelets) γεγεννημένα ( having-had-come-to-be-generated-unto ) φυσικὰ ( spawn-belonged-of ) εἰς (into) ἅλωσιν (to-an-other-alonging) καὶ (and) φθοράν, (to-a-degrading) ἐν (in) οἷς ( unto-which ) ἀγνοοῦσιν (they-un-consider-unto) βλασφημοῦντες , ( harmfully-declaring-unto ) ἐν (in) τῇ (unto-the-one) φθορᾷ (unto-a-degrading) αὐτῶν (of-them,"καὶ (and) φθαρήσονται, (it-shall-have-been-degraded,"
2:12. hii vero velut inrationabilia pecora naturaliter in captionem et in perniciem in his quae ignorant blasphemantes in corruptione sua et peribuntBut these men, as irrational beasts, naturally tending to the snare and to destruction, blaspheming those things which they know not, shall perish in their corruption:
12. But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed,
2:12. Yet truly, these others, like irrational beasts, naturally fall into traps and into ruin by blaspheming whatever they do not understand, and so they shall perish in their corruption,
2:12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption:

12: Они, как бессловесные животные, водимые природою, рожденные на уловление и истребление, злословя то, чего не понимают, в растлении своем истребятся.
2:12  οὖτοι δέ, ὡς ἄλογα ζῶα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθοράν, ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες, ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται,
2:12. hii vero velut inrationabilia pecora naturaliter in captionem et in perniciem in his quae ignorant blasphemantes in corruptione sua et peribunt
But these men, as irrational beasts, naturally tending to the snare and to destruction, blaspheming those things which they know not, shall perish in their corruption:
2:12. Yet truly, these others, like irrational beasts, naturally fall into traps and into ruin by blaspheming whatever they do not understand, and so they shall perish in their corruption,
2:12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: But these, as natural brute beasts - 'Ὡς αλογα ζωα φυσικα· As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion.
Made to be taken and destroyed - Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.
Albert Barnes: Notes on the Bible - 1834
2:12: But these, as natural brute beasts - These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seeM to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered "natural," (which, however, is lacking in several manuscripts), means "as they are by nature," following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their natural appetites, and did not allow their reason or conscience to exert any constraint. The word rendered "brute," means without reason; irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If a man sinks himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals - lions, and panthers, and wolves, and bears - are regarded as dangerous, and as "made to be taken and destroyed," so the same destiny must come upon men who make themselves like them.
Made to be taken and destroyed - They are not only useless to society, but destructive; and men feel that it is right to destroy them. We are not to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed; but that people so regard them.
Speak evil of the things that they understand not - Of objects whose worth and value they cannot appreciate. This is no uncommon thing among people, especially in regard to the works and ways of God.
And shall utterly perish in their own corruption - Their views will be the means of their ruin; and they render them fit for it, just as much as the fierce passions of the wild animals do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: as natural: Psa 49:10, Psa 92:6, Psa 94:8; Jer 4:22, Jer 5:4, Jer 10:8, Jer 10:21, Jer 12:3; Eze 21:31; Jde 1:10
perish: Pe2 2:19, Pe2 1:4; Pro 14:32; Joh 8:21; Gal 6:8
Geneva 1599
(6) But these, as natural brute beasts, (l) made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their (m) own corruption;
(6) An accurate description of the same persons, in which they are compared to beasts who are made for destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men: although they most impudently find fault with those things of which they know not: and it shall come to pass that they shall destroy themselves as beasts with those pleasures with which they are delighted, and dishonour and defile the company of the godly.
(l) Made to this end to be a prey to others: So do these men willingly cast themselves into Satan's snares.
(m) Their own wicked conduct shall bring them to destruction.
John Gill
But these, as natural brute beasts,.... So far are these men from acting like the angels, that they are sunk below their own species, and are like beasts, and become brutish in their knowledge and behaviour; are like the horse and the mule, without understanding, act as if they were without reason; yea, are more stupid and senseless than the ox, or the ass, which know their owner, and their crib; and even in those things which they might, and do know by the light of nature, they corrupt themselves; and being given up to judicial blindness, and a reprobate mind, call good evil, and evil good, and do things that are not convenient, and which even brute beasts do not; and like as they are guided by an instinct in nature, to do what they do, so these men are led and influenced by the force and power of corrupt nature in them, to commit all manner of wickedness: and like them are
made to be taken and destroyed; or, as it may be rendered, "to take and destroy"; as beasts and birds of prey, such as lions, tigers, wolves, bears, vultures, hawks, &c. to which abusers of themselves with mankind, ravishers of women, extortioners, oppressors, thieves, robbers, and plunderers of men's properties, may be compared: or "to be taken and destroyed"; that is, they are made or appointed to be taken in the net and snare of Satan, are vessels of wrath fitted for destruction, and are afore ordained to condemnation and ruin: and this being their case, they
speak evil of the things they understand not; either of angels, of whose nature, office, and dignity, they are ignorant; and blaspheme them, by either ascribing too much to them, as the creation of the world, and divine worship, as were by some ancient heretics; or by speaking such things of them as were below them, and unworthy of them; or of civil magistrates, not knowing the nature and end of magistracy and civil government, and therefore spoke evil of them, when they ought to pray, and be thankful for them, and live peaceable and quiet lives under them; or of the ministers of the word, whose usefulness for the conversion of sinners and edification of saints were not known, at least not acknowledged by these men; hence they were traduced, and went through ill report among them, being as unknown by them; or of the Scriptures of truth, which heretical men do not truly know and understand, but wrest to their own destruction, or deny; and of the Gospel and the mysteries of it, which are things not seen, known, and understood by carnal men, and therefore are blasphemed, reviled, and reproached by them:
and shall utterly perish in their own corruption: of which they are servants, 2Pet 2:19, in their moral corruption, in their filthy and unnatural lusts, which are the cause of their everlasting perdition and destruction, to which they are righteously appointed of God.
John Wesley
Savage as brute beasts - Several of which in the present disordered state of the world, seem born to be taken and destroyed.
Robert Jamieson, A. R. Fausset and David Brown
(Jude 1:19).
But--In contrast to the "angels," 2Pet 2:11.
brute--Greek, "irrational." In contrast to angels that "excel in strength."
beasts--Greek, "animals" (compare Ps 49:20).
natural--transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Gal 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 1:10, naturally . . . corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).
speak evil of--Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."
2:132:13: տանջեալք ՚ի վարձուցն անիրաւութեան. որ ցանկութիւն զաւուրն փափկութիւն համարին. բծկա՛նք, արատաւո՛րք, փափկացեա՛լք ՚ի պատիրս իւրեանց. լիեալ ձեզ խրախճանակի՛ցք[3101]. [3101] Ոսկան. Որք զցանկութիւն զաւու՛՛։
13 որպէս վարձատրութիւն իրենց անիրաւութեան. սրանք օրը ցերեկով իրենց ցանկութեանը յագուրդ տալը հաճոյք են համարում. կեղտոտներ եւ արատաւորներ, որոնք հաճոյք են ստանում իրենց խաբեբայութիւնների մէջ՝ ձեզ խրախճանակից լինելով:
13 Անիրաւութեան վարձքը ընդունելով։ Անոնք ցորեկուան մէջ եղած զեղխութիւնը զուարճութիւն կը սեպեն։ Արատ ու բիծ են, իրենց խաբէութիւններովը զուարճանալով՝ երբ ձեզի հետ կերուխումի կը նստին.
տանջեալք ի վարձուցն`` անիրաւութեան. որ ցանկութիւն զաւուրն փափկութիւն համարին. բծկանք, արատաւորք, փափկացեալք ի պատիրս իւրեանց` լիեալ ձեզ խրախճանակիցք:

2:13: տանջեալք ՚ի վարձուցն անիրաւութեան. որ ցանկութիւն զաւուրն փափկութիւն համարին. բծկա՛նք, արատաւո՛րք, փափկացեա՛լք ՚ի պատիրս իւրեանց. լիեալ ձեզ խրախճանակի՛ցք[3101].
[3101] Ոսկան. Որք զցանկութիւն զաւու՛՛։
13 որպէս վարձատրութիւն իրենց անիրաւութեան. սրանք օրը ցերեկով իրենց ցանկութեանը յագուրդ տալը հաճոյք են համարում. կեղտոտներ եւ արատաւորներ, որոնք հաճոյք են ստանում իրենց խաբեբայութիւնների մէջ՝ ձեզ խրախճանակից լինելով:
13 Անիրաւութեան վարձքը ընդունելով։ Անոնք ցորեկուան մէջ եղած զեղխութիւնը զուարճութիւն կը սեպեն։ Արատ ու բիծ են, իրենց խաբէութիւններովը զուարճանալով՝ երբ ձեզի հետ կերուխումի կը նստին.
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Они получат возмездие за беззаконие, ибо они полагают удовольствие во вседневной роскоши; срамники и осквернители, они наслаждаются обманами своими, пиршествуя с вами.
2:13  ἀδικούμενοι μισθὸν ἀδικίας· ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν,
2:13. ἀδικούμενοι ( being-un-coursed-unto ) μισθὸν (to-a-pay) ἀδικίας: (of-an-un-coursing-unto) ἡδονὴν (to-a-pleasuring) ἡγούμενοι ( leading-unto ) τὴν (to-the-one) ἐν (in) ἡμέρᾳ (unto-a-day) τρυφήν, (to-a-luxury,"σπίλοι (smirches) καὶ (and) μῶμοι (blemishes) ἐντρυφῶντες ( in-luxuritating-unto ) ἐν (in) ταῖς (unto-the-ones) ἀπάταις (unto-delusions) αὐτῶν (of-them) συνευωχούμενοι ( goodly-holding-together-unto ) ὑμῖν, (unto-ye,"
2:13. percipientes mercedem iniustitiae voluptatem existimantes diei delicias coinquinationes et maculae deliciis affluentes in conviviis suis luxuriantes vobiscumReceiving the reward of their injustice, counting for a pleasure the delights of a day: stains and spots, sporting themselves to excess, rioting in their feasts with you:
13. suffering wrong as the hire of wrong-doing; that count it pleasure to revel in the day-time, spots and blemishes, revelling in their love-feasts while they feast with you;
2:13. receiving the reward of injustice, the fruition of valuing the delights of the day: defilements and stains, overflowing with self-indulgences, taking pleasure in their feasts with you,
2:13. And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you;
And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you:

13: Они получат возмездие за беззаконие, ибо они полагают удовольствие во вседневной роскоши; срамники и осквернители, они наслаждаются обманами своими, пиршествуя с вами.
2:13  ἀδικούμενοι μισθὸν ἀδικίας· ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν,
2:13. percipientes mercedem iniustitiae voluptatem existimantes diei delicias coinquinationes et maculae deliciis affluentes in conviviis suis luxuriantes vobiscum
Receiving the reward of their injustice, counting for a pleasure the delights of a day: stains and spots, sporting themselves to excess, rioting in their feasts with you:
2:13. receiving the reward of injustice, the fruition of valuing the delights of the day: defilements and stains, overflowing with self-indulgences, taking pleasure in their feasts with you,
2:13. And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings while they feast with you;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: They that count it pleasure to riot in the day time - Most sinners, in order to practice their abominable pleasures, seek the secrecy of the night; but these, bidding defiance to all decorum, decency, and shame, take the open day, and thus proclaim their impurities to the sun.
Spots - and blemishes - They are a disgrace to the Christian name.
Sporting themselves - Forming opinions which give license to sin, and then acting on those opinions; and thus rioting in their own deceits.
With their own deceivings - Εν ταις απαταις. But instead of this, AB, and almost all the versions and several of the fathers, have εν ταις αγαπαις, in your love feasts, which is probably the true reading.
While they feast with you - It appears they held a kind of communion with the Church, and attended sacred festivals, which they desecrated with their own unhallowed opinions and conduct.
Albert Barnes: Notes on the Bible - 1834
2:13: And shall receive the reward of unrighteousness - The appropriate recompense of their wickedness in the future world. Such people do not always receive the due recompense of their deeds in the present life; and as it is a great and immutable principle that all will be treated, under the government of God, as they deserve, or that justice will be rendered to every rational being, it follows that there must be punishment in the future state.
As they that count it pleasure to riot in the day-time - As especially wicked, shameless, and abandoned men; for only such Rev_el in open day. Compare the Act 2:15 note; Th1 5:7 note.
Spots they are and blemishes - That is, they are like a dark spot on a pure garment, or like a deformity on an otherwise beautiful person. They are a scandal and disgrace to the Christian profession.
Sporting themselves - The Greek word here means to live delicately or luxuriously; to Rev_el. The idea is not exactly that of sporting, or playing, or amusing themselves; but it is that they take advantage of their views to live in riot and luxury. Under the garb of the Christian profession, they give indulgence to the most corrupt passions.
With their own deceivings - Jude, in the parallel place, Jde 1:12, has, "These are spots in your feasts of charity, when they feast with you." Several versions, and a few manuscripts also, here read "feasts" instead of "deceivings," (ἀγάπαῖς agapais for ἀπάταις apatais.) The common reading, however, is undoubtedly the correct one, (see Wetstein, in loc.); and the meaning is, that they took advantage of their false views to turn even the sacred feasts of charity, or perhaps the Lord's Supper itself, into an occasion of sensual indulgence. Compare the notes at Co1 11:20-22. The difference between these persons, and those in the church at Corinth, seems to have been that these did it at design, and for the purpose of leading others into sin; those who were in the church at Corinth erred through ignorance.
While they feast with you - συνευωχούμενοι suneuō choumenoi. This word means to feast several together; to feast with anyone; and the reference seems to be to some festival which was celebrated by Christians, where men and women were assembled together, Pe2 2:14, and where they could convert the festival into a scene of riot and disorder. If the Lord's Supper was celebrated by them as it was at Corinth, that would furnish such an occasion; or if it was preceded by a "feast of charity" (notes, Jde 1:12), that would furnish such an occasion. It would seem to be probable that a festival of some kind was connected with the observance of the Lord's Supper (notes, Co1 11:21), and that this was converted by these persons into a scene of riot and disorder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: the reward: Isa 3:11; Rom 2:8, Rom 2:9; Phi 3:19; Ti2 4:14; Heb 2:2, Heb 2:3; Jde 1:12-16; Rev 18:6
to riot: Rom 13:13; Th1 5:7, Th1 5:8; Pe1 4:4
Spots: Sol 4:7; Eph 5:27; Jde 1:12
while: Co1 11:20-22
Geneva 1599
And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings (n) while they feast with you;
(n) When by being among the Christians in the holy banquets which the Church keeps, they would seem by that to be true members of the Church, yet they are indeed but blots on the Church.
John Gill
And shall receive the reward of unrighteousness,.... Due punishment, both in body and soul, for all their injustice to God and men; which will be a just recompense of reward they shall receive at the righteous judgment of God, who will render to every man according to his works: the justice of which appears by what follows,
as they that count it pleasure to riot in the daytime; who place all their satisfaction and happiness in sensual delight, in rioting and drunkenness, in chambering and wantonness, day after day; putting away the evil day far from them, supposing that tomorrow will be as this day, and that there will be no future judgment nor state; and therefore do not take the night for their revels, as other sinners do, but being without all shame, declare their sin as Sodom, and hide it not:
spots they are, and blemishes; which defile themselves, their minds and consciences, their souls and bodies, with sin, and defile others by their evil communications, and bring dishonour and disgrace upon the ways, doctrines, and interest of Christ:
sporting themselves with their own deceivings; with their sins and lusts, by which they deceive themselves and others, it being a sport to them to commit sin; and in which they take great pleasure and pastime, and not only delight in their own sins, but in those of others, and in them that do them. Some versions, as the Vulgate Latin and Arabic, instead of "deceivings", read love feasts, as in Jude 1:12, and so the Alexandrian copy; in which they behaved in a very scandalous manner, indulging themselves in luxury and intemperance: to which agrees what follows,
while they feast with you; at the above feasts, or at the Lord's table, or at their own houses, which shows that they were of them, and among them, as in 2Pet 2:1; and carries in it a tacit reproof for the continuance of them, when they were become so bad in their principles, and so scandalous in their lives.
John Wesley
They count it pleasure to riot in the day time - They glory in doing it in the face of the sun. They are spots in themselves, blemishes to any church. Sporting themselves with their own deceivings - Making a jest of those whom they deceive and even jesting while they are deceiving their own souls.
Robert Jamieson, A. R. Fausset and David Brown
receive--"shall carry off as their due."
reward of--that is, for their "unrighteousness" [ALFORD]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pet 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."
in the daytime--Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and CALVIN, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.
Spots--in themselves.
blemishes--disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.
sporting themselves--Greek, "luxuriating."
with--Greek, "in."
deceivings--or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Phil 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 1:12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 1:12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.
2:142:14: աչս ունի՛ն հանգոյնս պոռնկաց՝ անդադա՛րս ՚ի մեղաց, պատրե՛ն զանձինս յողդողդաց. որ ունին սիրտ հարեալ զագահութեան, մանկո՛ւնք անիծից[3102]։ [3102] Ոմանք. Հանգոյն պոռնկաց... պատրեալ զանձինս յողդյողդաց... զագահութենէ։ Ոսկան. Պատրել զանձինս... հարեալ զագահութեամբ։
14 Աչքեր ունեն պոռնկութեամբ լեցուն աչքերի նման, անպակաս են մեղքերից, խաբում են տատանուողների հոգիները, ունեն ագահութեամբ բռնուած սիրտ. անէծքի՜ որդիներ:
14 Շնութեամբ լեցուն աչքեր ունին, որ մեղքէ չեն դադարիր. անհաստատ հոգիները կը խաբեն. ագահութեան վարժուած սրտեր ունին եւ անիծեալ զաւակներ են։
աչս ունին հանգոյնս պոռնկաց, անդադարս ի մեղաց, պատրեն զանձինս յողդողդաց. որ ունին սիրտ հարեալ զագահութեան, մանկունք անիծից:

2:14: աչս ունի՛ն հանգոյնս պոռնկաց՝ անդադա՛րս ՚ի մեղաց, պատրե՛ն զանձինս յողդողդաց. որ ունին սիրտ հարեալ զագահութեան, մանկո՛ւնք անիծից[3102]։
[3102] Ոմանք. Հանգոյն պոռնկաց... պատրեալ զանձինս յողդյողդաց... զագահութենէ։ Ոսկան. Պատրել զանձինս... հարեալ զագահութեամբ։
14 Աչքեր ունեն պոռնկութեամբ լեցուն աչքերի նման, անպակաս են մեղքերից, խաբում են տատանուողների հոգիները, ունեն ագահութեամբ բռնուած սիրտ. անէծքի՜ որդիներ:
14 Շնութեամբ լեցուն աչքեր ունին, որ մեղքէ չեն դադարիր. անհաստատ հոգիները կը խաբեն. ագահութեան վարժուած սրտեր ունին եւ անիծեալ զաւակներ են։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Глаза у них исполнены любострастия и непрестанного греха; они прельщают неутвержденные души; сердце их приучено к любостяжанию: это сыны проклятия.
2:14  ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα,
2:14. ὀφθαλμοὺς (to-eyes) ἔχοντες ( holding ) μεστοὺς ( to-sated ) μοιχαλίδος (of-an-adulteress) καὶ (and) ἀκαταπάστους ( to-un-ceased-down ) ἁμαρτίας, (of-an-un-adjusting-along-unto," δελεάζοντες ( trapping-to ) ψυχὰς (to-breathings) ἀστηρίκτους , ( to-un-stablished ,"καρδίαν (to-a-heart) γεγυμνασμένην (to-having-had-come-to-be-stripped-to) πλεονεξίας (of-a-holding-beyond-unto) ἔχοντες , ( holding ,"κατάρας (of-a-cursing-down) τέκνα, (producees,"
2:14. oculos habentes plenos adulterio et incessabiles delicti pellicentes animas instabiles cor exercitatum avaritiae habentes maledictionis filiiHaving eyes full of adultery and of sin that ceaseth not: alluring unstable souls: having their heart exercised with covetousness: children of malediction.
14. having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing;
2:14. having eyes full of adultery and of incessant offenses, luring unstable souls, having a heart well-trained in avarice, sons of curses!
2:14. Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

14: Глаза у них исполнены любострастия и непрестанного греха; они прельщают неутвержденные души; сердце их приучено к любостяжанию: это сыны проклятия.
2:14  ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα,
2:14. oculos habentes plenos adulterio et incessabiles delicti pellicentes animas instabiles cor exercitatum avaritiae habentes maledictionis filii
Having eyes full of adultery and of sin that ceaseth not: alluring unstable souls: having their heart exercised with covetousness: children of malediction.
2:14. having eyes full of adultery and of incessant offenses, luring unstable souls, having a heart well-trained in avarice, sons of curses!
2:14. Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
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Adam Clarke: Commentary on the Bible - 1831
2:14: 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 practice 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, etc., 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.
Albert Barnes: Notes on the Bible - 1834
2:14: 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 pRev_ious 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 Ti2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: eyes: Sa2 11:2-4; Job 31:7, Job 31:9; Pro 6:25; Mat 5:28; Jo1 2:16
adultery: Gr. an adulteress
that cannot: Isa 1:16; Jer 13:23; Mat 12:34; Joh 5:44
beguiling: Pe2 2:18, Pe2 3:16; Mar 13:22; Rom 16:18; Co1 11:19; Eph 4:14; Col 2:18; Jam 1:8; Rev 12:9
an heart: Pe2 2:3; Jde 1:11
cursed: Isa 34:5, Isa 65:20; Mat 25:41; Eph 2:3
Geneva 1599
(7) Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
(7) He condemns those men, showing even in their behaviour and countenance an unmeasurable lust, making trade of the souls of vain 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 in the same way Balaam did, whom the dumb beast reproved.
John Gill
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", Ex 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 Mt 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.
Robert Jamieson, A. R. Fausset and David Brown
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.
2:152:15: Թողեալ զուղորդ ճանապարհն՝ մոլորեցա՛ն, զհե՛տ երթեալ ճանապարհին Բաղամայ Բեովրեայ, զվա՛րձս անիրաւութեան սիրեցին[3103]. [3103] Ոմանք. Զուղղորդ ճանապարհն... Բաղամայ Բէովրեան. կամ՝ Բեւորեան։ Ուր Ոսկան. Բաղաամայ Բէօրեանց։
15 Թողնելով ուղիղ ճանապարհը՝ մոլորուեցին, ընթանալով Բէորի որդի Բաղաամի ճանապարհով, որը անիրաւութեան վարձը սիրեց:
15 Շիտակ ճամբան ձգելով մոլորեցան՝ Բէովրեան Բաղաամին ճամբուն հետեւելով, որ անիրաւութեան վարձքը սիրեց։
Թողեալ զուղղորդ ճանապարհն` մոլորեցան, զհետ երթեալ ճանապարհին Բաղաամայ Բէովրեան` [10]զվարձս անիրաւութեան սիրեցին:

2:15: Թողեալ զուղորդ ճանապարհն՝ մոլորեցա՛ն, զհե՛տ երթեալ ճանապարհին Բաղամայ Բեովրեայ, զվա՛րձս անիրաւութեան սիրեցին[3103].
[3103] Ոմանք. Զուղղորդ ճանապարհն... Բաղամայ Բէովրեան. կամ՝ Բեւորեան։ Ուր Ոսկան. Բաղաամայ Բէօրեանց։
15 Թողնելով ուղիղ ճանապարհը՝ մոլորուեցին, ընթանալով Բէորի որդի Բաղաամի ճանապարհով, որը անիրաւութեան վարձը սիրեց:
15 Շիտակ ճամբան ձգելով մոլորեցան՝ Բէովրեան Բաղաամին ճամբուն հետեւելով, որ անիրաւութեան վարձքը սիրեց։
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2:1515: Оставив прямой путь, они заблудились, идя по следам Валаама, сына Восорова, который возлюбил мзду неправедную,
2:15  καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῶ τοῦ βαλαὰμ τοῦ βοσόρ, ὃς μισθὸν ἀδικίας ἠγάπησεν
2:15. καταλείποντες ( remaindering-down ) εὐθεῖαν (to-straight) ὁδὸν (to-a-way) ἐπλανήθησαν, (they-were-wandered-unto," ἐξακολουθήσαντες ( having-pathed-along-out-unto ) τῇ (unto-the-one) ὁδῷ (unto-a-way) τοῦ (of-the-one) Βαλαὰμ (of-a-Balaam) τοῦ (of-the-one) Βεὼρ (of-a-Beor) ὃς (which) μισθὸν (to-a-pay) ἀδικίας (of-an-un-coursing-unto) ἠγάπησεν (it-excessed-off-unto,"
2:15. derelinquentes rectam viam erraverunt secuti viam Balaam ex Bosor qui mercedem iniquitatis amavitLeaving the right way, they have gone astray, having followed the way of Balaam of Bosor who loved the wages of iniquity,
15. forsaking the right way, they went astray, having followed the way of Balaam the of Beor, who loved the hire of wrong-doing;
2:15. Abandoning the straight path, they wandered astray, having followed the way of Balaam, the son of Beor, who loved the wages of iniquity.
2:15. 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;
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:

15: Оставив прямой путь, они заблудились, идя по следам Валаама, сына Восорова, который возлюбил мзду неправедную,
2:15  καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῶ τοῦ βαλαὰμ τοῦ βοσόρ, ὃς μισθὸν ἀδικίας ἠγάπησεν
2:15. derelinquentes rectam viam erraverunt secuti viam Balaam ex Bosor qui mercedem iniquitatis amavit
Leaving the right way, they have gone astray, having followed the way of Balaam of Bosor who loved the wages of iniquity,
2:15. Abandoning the straight path, they wandered astray, having followed the way of Balaam, the son of Beor, who loved the wages of iniquity.
2:15. 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Нравственная распущенность и корыстолюбие современных апостолу и будущих лжеучителей поясняется здесь, как и у Ап. Иуды (ст. 11) и в Апокалипсисе (II:14), сравнением их с Валаамом, тоже оказавшимся повинным в любостяжании (Чис 22:5: сл. 22, 23-34) и, кроме того, введшим израильтян в соблазн общения с мадианитянками (Чис 25:1; 31:16). При этом Ап. Петр вспоминает, ст. 16, о сверхъестественном вразумлении, данном Богом через бессловесную ослицу пророку. "Отсюда научаемся, что Валаам, получив однажды запрещение от Бога идти к Валаку, снова побуждаем был к тому надменною своею страстью, которую он откармливал своим неистовым чародейством, но обузданный страхом Божиим и страшными знамениями, бывшими во время пути, не переменил слово благословения, которое было делом не чародейства. Ибо пророки с сознанием произносят свои вещания. Посему-то и Апостол назвал его "пророком", как сознававшего, ибо он говорил... Итак благословение его было делом не волхвования, но силы Божией" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:15: 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 the notes on Num 22:5, etc., and Num 23:1 (note), etc.
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.
Albert Barnes: Notes on the Bible - 1834
2:15: 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 Beō r - "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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: forsaken: Sa1 12:23; Kg1 18:18, Kg1 19:10; Eze 9:10; Pro 28:4; Hos 14:8; Act 13:10
Balaam: Num 22:5-7
who: Num 22:18-21, Num 22:23, Num 22:28, Num 31:16; Deu 23:4, Deu 23:5; Mic 6:5; Jde 1:11; Rev 2:14
wages: Act 1:18
John Gill
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, Jude 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 1Pet 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 Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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; Is 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.
2:162:16: որ կշտամբանս իւրոյ անօրէնութեանն ստացաւ զէ՛շն անխօսուն. մարդկեղէն բարբառովն բարբառեալ՝ արգե՛լ զմարգարէին զանօրէնութիւնն[3104]։ [3104] Ոմանք. Եւ կշտամբանս իւրոյ անիրաւութեանն։
16 Եւ այդ այն Բաղաամի, որ իր անօրէնութեան համար յանդիմանութիւն ստացաւ, երբ անխօս էշը մարդկային լեզուով խօսելով՝ արգելք եղաւ մարգարէին, որ չկատարի այդ անօրէնութիւնը:
16 Բայց իր անօրէնութեանը յանդիմանութիւնը առաւ, երբ անխօս էշը մարդկային ձայնով խօսելով՝ մարգարէին յիմարութիւնը արգիլեց։
որ կշտամբանս իւրոյ անօրէնութեանն [11]ստացաւ զէշն անխօսուն. մարդկեղէն`` բարբառովն բարբառեալ` արգել զմարգարէին [12]զանօրէնութիւնն:

2:16: որ կշտամբանս իւրոյ անօրէնութեանն ստացաւ զէ՛շն անխօսուն. մարդկեղէն բարբառովն բարբառեալ՝ արգե՛լ զմարգարէին զանօրէնութիւնն[3104]։
[3104] Ոմանք. Եւ կշտամբանս իւրոյ անիրաւութեանն։
16 Եւ այդ այն Բաղաամի, որ իր անօրէնութեան համար յանդիմանութիւն ստացաւ, երբ անխօս էշը մարդկային լեզուով խօսելով՝ արգելք եղաւ մարգարէին, որ չկատարի այդ անօրէնութիւնը:
16 Բայց իր անօրէնութեանը յանդիմանութիւնը առաւ, երբ անխօս էշը մարդկային ձայնով խօսելով՝ մարգարէին յիմարութիւնը արգիլեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: но был обличен в своем беззаконии: бессловесная ослица, проговорив человеческим голосом, остановила безумие пророка.
2:16  ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν.
2:16. ἔλεγξιν (to-a-confuting) δὲ (moreover) ἔσχεν (it-had-held) ἰδίας (of-private-belonged) παρανομίας: (of-a-parceleeing-beside-unto) ὑποζύγιον (a-yokelet-under) ἄφωνον (un-sounded) ἐν (in) ἀνθρώπου (of-a-mankind) φωνῇ (unto-a-sound) φθεγξάμενον ( having-voiced ) ἐκώλυσεν (it-prevented) τὴν (to-the-one) τοῦ (of-the-one) προφήτου (of-a-declarer-before) παραφρονίαν. (to-a-centering-beside-unto)
2:16. correptionem vero habuit suae vesaniae subiugale mutum in hominis voce loquens prohibuit prophetae insipientiamBut had a check of his madness, the dumb beast used to the yoke, which, speaking with man's voice, forbade the folly of the prophet.
16. but he was rebuked for his own transgression: a dumb ass spake with man’s voice and stayed the madness of the prophet.
2:16. Yet truly, he had a correction of his madness: the mute animal under the yoke, which, by speaking with a human voice, forbid the folly of the prophet.
2:16. But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet.
But was rebuked for his iniquity: the dumb ass speaking with man' s voice forbad the madness of the prophet:

16: но был обличен в своем беззаконии: бессловесная ослица, проговорив человеческим голосом, остановила безумие пророка.
2:16  ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν.
2:16. correptionem vero habuit suae vesaniae subiugale mutum in hominis voce loquens prohibuit prophetae insipientiam
But had a check of his madness, the dumb beast used to the yoke, which, speaking with man's voice, forbade the folly of the prophet.
2:16. Yet truly, he had a correction of his madness: the mute animal under the yoke, which, by speaking with a human voice, forbid the folly of the prophet.
2:16. But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet.
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Adam Clarke: Commentary on the Bible - 1831
2:16: The dumb ass, speaking with man's voice - See the note on Num 22:28.
The madness of the prophet - Is not this a reference to the speech of the ass, as represented in the Targums of Jonathan ben Uzziel and Jerusalem? "Wo to thee, Balaam, thou sinner, thou madman: there is no wisdom found in thee." These words contain nearly the same expressions as those in St. Peter.
Albert Barnes: Notes on the Bible - 1834
2:16: But was rebuked for his iniquity - The object of Peter in this seems to be to show that God employed the very extraordinary means of causing the ass on which he rode to speak, because his iniquity was so monstrous. The guilt of thus debasing his high office, and going forth to curse the people of God - a people who had done him no wrong, and given no occasion for his malediction - was so extraordinary, that means as extraordinary were proper to express it. If God employed means so extraordinary to rebuke "his" depravity, it was to be expected that in some appropriate way he would express his sense of the wickedness of those who resembled him.
The dumb ass, speaking with man's voice - Num 22:28. God seems to have designed that both Balsam and Balak should be convinced that the children of Israel were his people; and so important was it that this conviction should rest fully on the minds of the rations through whom they passed, that he would not suffer even a pretended prophet to make use of his influence to curse them. He designed that all that influence should be in favor of the cause of truth, thus furnishing a striking instance of the use which he often makes of wicked men. To convince Balaam of the error of his course, and to make him sensible that God was an observer of his conduct, and to induce him to utter only what he should direct, nothing would be better suited than this miracle. The very animal upon which he rode, mute and naturally stupid, was made to utter a reproof; a reproof as directly from heaven as though the stones had cried out beneath his feet, or the trees of the wood had uttered the language of remonstrance. As to the nature of the miracle here referred to, it may be remarked:
(1) that it was as easy for God to perform this miracle as any other; and,
(2) that it was a miracle that would be as likely to be effectual, and to answer the purpose, as any other.
No one can show that it could not have occurred; and the occasion was one in which some decided rebuke, in language beyond that of conscience, was necessary.
Forbade the madness of the prophet - That is, the mad or perverse design of the prophet. The word here rendered "madness" means, properly, being aside from a right mind. It is not found elsewhere in the New Testament. It is used here to denote that Balaam was engaged in an enterprise which indicated a headstrong disposition; an acting contrary to reason and sober sense. He was so under the influence of avarice and ambition that his sober sense was blinded, and he acted like a madman. He knew indeed what was right, and had professed a purpose to do what was right, but he did not allow that to control him; but, for the sake of gain, went against his own sober conviction, and against what he knew to be the will of God. He was so mad or infatuated that he allowed neither reason, nor conscience, nor the will of God, to control him!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the dumb: Num 22:22-33
the madness: Ecc 7:25, Ecc 9:3; Hos 9:7; Luk 16:11; Act 26:11, Act 26:24, Act 26:25
John Gill
But was rebuked for his iniquity,.... Which was not merely going along with the messengers of Balak, for he had leave from the Lord so to do, Num 22:20; but going along with them with a desire to curse Israel, when it was the will of God he should go and bless them, in order to get Balak's money; so that his governing iniquity was covetousness, which led him to other sins; and for this he was rebuked by the angel, Num 22:32, as well as reproved by his ass, Num 22:28, for
the dumb ass, as it was naturally so, the ass on which he rode,
speaking with man's voice; which was supernatural and miraculous, for it was God that opened the mouth of the ass: the mouth of that ass is said, by the Jews (m), to be one of the ten things created between the two evenings on the sixth day of the creation; that is, as the gloss on it says, concerning which it was decreed, that its mouth should be opened to speak what this ass said; and the occasion of it may be seen in Num 22:22. Lactantius (n) observes, that there are two stars in the constellation of Cancer, which the Greeks call the "asses"; and which, the poets feign, are those that carried Liberus over a river, when he could not pass it; to one of which he gave this for a reward, "ut humana voce loqueretur", "that it should speak with man's voice"; a fable, no doubt, hatched from the sacred history, and said in imitation of this ass. Which
forbad the madness of the prophet: and so Balaam, though a diviner and soothsayer, is called by the Jewish writers (o); who, they say, was first a prophet, and then a soothsayer, from whom Jerom (p) seems to have received the tradition; who says, that he was first a holy man, and a prophet of God, and afterwards, through disobedience, and a desire of gifts, was called a diviner; for his eyes were opened, and he saw the vision of the Almighty; and the Spirit of God came upon him, and he prophesied many things concerning Israel, and the Messiah, and others, Num 24:4. His madness lay in going with the messengers of Balak, Num 22:21, in order to curse Israel, contrary to the will of God, Num 22:12; and it is madness in any to oppose God in his counsels, purposes, providences, and precepts; and every sin, which is an act of hostility against God, has madness in it; and this of Balaam's was forbid by his ass, and he was convinced of it. Very appropriately is mention made of this dumb ass, when the persons here spoken of were as natural brute beasts, and worse than them, 2Pet 2:12.
(m) Pirke Abot, c. 5. sect. 6. & Jarchi in ib. Sepher Cosri, par. 2. p. 254. (n) De falsa Religione, l. 1. c. 21. (o) Pesikta, Ilmedenu & Gerundensis apud Drus in loc. T. Bab Sanhedrin fol. 106. 1. Aben Ezra in Numb. xxxii. 28. (p) Tradition. Heb. in Genes. fol. 69. D.
John Wesley
The beast - Though naturally dumb.
Robert Jamieson, A. R. Fausset and David Brown
was rebuked--Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").
his--Greek, "his own": his own beast convicted him of his own iniquity.
ass--literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.
dumb--Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.
forbade--literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast--a dumb beast forbidding an inspired prophet!
2:172:17: Այսպիսիքն են աղբիւրք անջրդիք, եւ մէ՛գք վարեալք ՚ի մրրկէ. որոց աղջամո՛ւղջք խաւարին յաւիտեան պահեալ կան[3105]։ [3105] Ոմանք. Այնպիսիքն են աղբեւրք ան՛՛։
17 Սրանք ցամաքած աղբիւրներ են եւ մրրիկից քշուած մառախուղներ. խաւարի աղջամուղջները յաւիտեան նրա՛նց համար են պահուած.
17 Ասոնք ջուր չունեցող աղբիւրներ են ու փոթորիկէն քշուած մէգեր, որոնց համար թանձր խաւարը պահուած է յաւիտեան։
Այսպիսիքն են աղբեւրք անջրդիք եւ մէգք վարեալք ի մրրկէ, որոց աղջամուղջք խաւարին յաւիտեան պահեալ կան:

2:17: Այսպիսիքն են աղբիւրք անջրդիք, եւ մէ՛գք վարեալք ՚ի մրրկէ. որոց աղջամո՛ւղջք խաւարին յաւիտեան պահեալ կան[3105]։
[3105] Ոմանք. Այնպիսիքն են աղբեւրք ան՛՛։
17 Սրանք ցամաքած աղբիւրներ են եւ մրրիկից քշուած մառախուղներ. խաւարի աղջամուղջները յաւիտեան նրա՛նց համար են պահուած.
17 Ասոնք ջուր չունեցող աղբիւրներ են ու փոթորիկէն քշուած մէգեր, որոնց համար թանձր խաւարը պահուած է յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Это безводные источники, облака и мглы, гонимые бурею: им приготовлен мрак вечной тьмы.
2:17  οὖτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται.
2:17. οὗτοί (The-ones-these) εἰσιν (they-be) πηγαὶ (pitchings) ἄνυδροι ( un-watered ) καὶ (and) ὁμίχλαι (mistings) ὑπὸ (under) λαίλαπος (of-a-tempest) ἐλαυνόμεναι , ( being-driven ," οἷς ( unto-which ) ὁ (the-one) ζόφος (a-gloom) τοῦ (of-the-one) σκότους (of-an-obscurity) τετήρηται. (it-had-come-to-be-kept-unto)
2:17. hii sunt fontes sine aqua et nebulae turbinibus exagitatae quibus caligo tenebrarum reservaturThese are fountains without water and clouds tossed with whirlwinds, to whom the mist of darkness is reserved.
17. These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved.
2:17. These ones are like fountains without water, and like clouds stirred up by whirlwinds. For them, the mist of darkness is reserved.
2:17. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever:

17: Это безводные источники, облака и мглы, гонимые бурею: им приготовлен мрак вечной тьмы.
2:17  οὖτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται.
2:17. hii sunt fontes sine aqua et nebulae turbinibus exagitatae quibus caligo tenebrarum reservatur
These are fountains without water and clouds tossed with whirlwinds, to whom the mist of darkness is reserved.
2:17. These ones are like fountains without water, and like clouds stirred up by whirlwinds. For them, the mist of darkness is reserved.
2:17. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Продолжая и заканчивая характеристику лжеучителей, Апостол уподобляет их безводным источникам и пустым облакам. "Уподобляет безводным источникам потому, что они утратили чистоту проповеди и сладкую воду жизни. Сравнивает их с облаками, гонимыми ветром, разумея ветер противный, почему и назвал его бурею, так как буря приводит гонимое ею в совершенный беспорядок. Они, говорит, облака не светлые, каковы святые, но темные, полные мрака" (блаж. Феофил.). В ст. 18-19: обратная речь ст. 17: раскрывается со стороны своего смысла и значения. Лжеучители "по суетности произносят речи надутые, привлекая плотскою похотью в разврат тех, которые совершенно избегли оного, или, если некогда и находились в заблуждении, то впоследствии покорили себя Господу. Сами, говорит, будучи рабами упомянутой нечистоты, которую по справедливости и назвал тлением, обещают обольщаемым свободу. А почему они обещают свободу, сами будучи рабами греха, приводит на то прекрасное доказательство: кто какою страстью побежден, тот и раб ее" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:17: These are wells without water - Persons who, by their profession, should furnish the water of life to souls athirst for salvation; but they have not this water; they are teachers without ability to instruct; they are sowers, and have no seed in their basket. Nothing is more cheering in the deserts of the east than to meet with a well of water; and nothing more distressing, when parched with thirst, than to meet with a well that contains no water.
Clouds that are carried with a tempest - In a time of great drought, to see clouds beginning to cover the face of the heavens raises the expectation of rain; but to see these carried off by a sudden tempest is a dreary disappointment. These false teachers were equally as unprofitable as the empty well, or the light, dissipated cloud.
To whom the mist of darkness is reserved - That is, an eternal separation from the presence of God, and the glory of his power. They shall be thrust into outer darkness, Mat 8:12; into the utmost degrees of misery and despair. False and corrupt teachers will be sent into the lowest hell; and be "the most downcast, underfoot vassals of perdition."
It is scarcely necessary to notice a various reading here, which, though very different in sound, is nearly the same in sense. Instead of νεφελαι, clouds, which is the common reading, και ὁμιχλαι, and mists, or perhaps more properly thick darkness, from ὁμου, together, and αχλυς, darkness, is the reading in ABC, sixteen others, Erpen's Arabic, later Syriac, Coptic, Ethiopic, and Vulgate, and several of the fathers. This reading Griesbach has admitted into the text.
Albert Barnes: Notes on the Bible - 1834
2:17: These are wells without water - Jde 1:12-13 employs several other epithets to describe the same class of persons. The language employed both by Peter and Jude is singularly terse, pointed, and emphatic. Nothing to an oriental mind would be more expressive than to say of professed religious teachers, that they were "wells without water." It was always a sad disappointment to a traveler in the hot sands of the desert to come to a well where it was expected that water might be found, and to find it dry. It only aggravated the trials of the thirsty and weary traveler. Such were these religious teachers. In a world, not unaptly compared, in regard to its real comforts, to the wastes and sands of the desert, they would only grievously disappoint the expectations of all those who were seeking for the refreshing influences of the truths of the gospel. There are many such teachers in the world.
Clouds that are carried with a tempest - Clouds that are driven about by the wind, and that send down no rain upon the earth. They promise rain, only to be followed by disappointment. Substantially the same idea is conveyed by this as by the pRev_ious phrase. "The Arabs compare persons who put on the appearance of virtue, when yet they are destitute of all goodness, to a light cloud which makes a show of rain, and afterward vanishes" - Benson. The sense is this: The cloud, as it rises, promises rain. The expectation of the farmer is excited that the thirsty earth is to be refreshed with needful showers. Instead of this, however, the wind "gets into" the cloud; it is driven about, and no rain falls, or it ends in a destructive tornado which sweeps everything before it. So of these religious teachers. Instruction in regard to the way of salvation was expected from them; but, instead of that, they disappointed the expectations of those who were desirous of knowing the way of life, and their doctrines only tended to destroy.
To whom the mist of darkness is reserved for ever - The word rendered "mist" here, (ζόφος zophos,) means properly muskiness, thick gloom, darkness, (see Pe2 2:4); and the phrase "mist of darkness" is designed to denote "intense" darkness, or the thickest darkness. It refers undoubtedly to the place of future punishment, which is often represented as a place of intense darkness. See the notes at Mat 8:12. When it is said that this is "reserved" for them, it means that it is prepared for them, or is kept in a state of readiness to receive them. It is like a jail or penitentiary which is built in anticipation that there will be criminals, and with the expectation that there will be a need for it. So God has constructed the great prison-house of the universe, the world where the wicked are to dwell, with the knowledge that there would be occasion for it; and so he keeps it from age to age that it may be ready to receive the wicked when the sentence of condemnation shall be passed upon them. Compare Mat 25:41. The word "foRev_er" is a word which denotes properly eternity, (εἰς αἰώνα eis aiō na,) and is such a word as could not have been used if it had been meant that they would not suffer foRev_er. Compare the notes at Mat 25:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: are wells: Job 6:14-17; Jer 14:3; Hos 6:4; Jde 1:12, Jde 1:13
clouds: Eph 4:14
mist: "The blackness, ζοφος [Strong's G2217], of darkness," darkness itself, says Leigh.
darkness: Pe2 2:4; Mat 8:12, Mat 22:13, Mat 25:30; Jde 1:6, Jde 1:13
Geneva 1599
(8) These are (o) wells without water, clouds that are carried with a tempest; to whom the mist of (p) darkness is reserved for ever.
(8) Another note by which it may be known what manner of men they are, because they have inwardly nothing but that which is utterly vain or very harmful, although they make a show of some great goodness, yet they shall not escape unpunished for it, because under pretence of false freedom, they draw men into the most miserable slavery of sin.
(o) Who boast of knowledge and have nothing in them.
(p) Most gross darkness.
John Gill
These are wells without water,.... Which look large and deep, promise much, and have nothing in them; so these men looked like angels of light, transformed themselves as ministers of righteousness, had a form of godliness, and boasted of their great knowledge; promised great advantages to their followers, but were like deceitful brooks, or dry wells, and so disappointed those that came to them, and attended on them; having nothing but the filth and slime of error and iniquity, being destitute both of the grace of God, comparable to water, and of the truth of heavenly doctrine, which is like the rain that fills the wells, pools, and fountains.
Clouds that are carried with a tempest; these false teachers may be compared to clouds for their number, for many antichrists and false prophets soon came into the world; and for their sudden rise in the churches, into which they crept privily and unawares; and because of the general darkness they spread, for when errors and heresies prevail it is a dark and cloudy day with the churches, a day of gloominess and darkness, of thick darkness, a day of trouble, rebuke, and blasphemy; and because of the height of them, especially light clouds, as these are compared to, who are high in their own conceits and imaginations, and think, and give out themselves to be some great persons; and also because of their sudden destruction, which lingers and slumbers not, but comes upon them in a moment, and their glory passes away like the morning cloud: and these may be said to be as clouds "carried with a tempest": of their own lusts and passions, by which they are governed, and are led, and carried away with the force of them, and have no power to resist them, being under the dominion of them, and captives to them; and of Satan's temptations, who works effectually in them, with all power, signs, and lying wonders, and with all deceivableness of unrighteousness, and being taken in his snare, are led captive by him at his will: Jude says, "carried about of winds", Jude 1:12, with every wind of false doctrine, like meteors in the air; are never at a point, always unsteady and unsettled, and ready to embrace every new and upstart notion:
to whom the mist of darkness is reserved for ever; the nature of their punishment is expressed by "darkness", the blackest darkness, the mist of darkness, and which Jude calls blackness of darkness, the same with utter darkness; and which signifies a most forlorn and uncomfortable condition, and is a righteous judgment, and just retaliation upon them who studied to darken counsel by words without knowledge; and the certainty of their punishment is signified by its being "reserved", even as the happiness of the saints, and the safety and sureness of it are represented by an inheritance reserved in heaven: and as God has his treasures, magazines, and stores of grace and mercy, felicity and glory, for his people; so he has his wrath and vengeance reserved, laid up in store with him, and sealed up among his treasures, which he will surely bring forth in his own time: and the duration of this punishment is "for ever"; it is a worm that never dies, a fire that is never quenched, Is 66:24 Mk 9:44; it is everlasting fire and burnings, the smoke of which ascends for ever and ever.
John Wesley
Fountains and clouds promise water: so do these promise, but do not perform.
Robert Jamieson, A. R. Fausset and David Brown
(Jude 1:12-13.)
wells--"clouds" in Jude; both promising (compare 2Pet 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pet 2:18).
clouds--The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 1:12, where it is appropriate, "clouds . . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest."
mist--blackness; "the chilling horror accompanying darkness" [BENGEL].
2:182:18: Մեծաբանս սնոտեա՛ց բարբառեալ պատրե՛ն գիջութեամբք անառակ ցանկութեամբք մարմնոյ, զայնոսիկ որ ստո՛յգն փախչիցին յայնցանէ՛ որ ՚ի մոլորութեանն շրջիցին[3106]. [3106] Ոմանք. Քանզի մեծաբան սնոտեաց... գիճութեան ցան՛՛... որ ստոյգ փախ՛՛։ ՚Ի բազումս պակասի. Գիջութեամբք անառակ ցանկութեամբք։ Ուր եւ ոմանք. Գիջութեամբք անառակութեամբք մարմ՛՛։
18 քանզի մեծախօս եւ սնոտի բաներ բարբառելով՝ անառակութիւններով, մարմնի ցանկութիւններով խաբում են նրանց, որոնք ստուգապէս[12] փախել էին մոլորութեան մէջ թափառողներից:[12] Յուն. լաւ բն. ստուգապէս բառի փոխարէն ունեն հազիւ:
18 Քանզի ունայնութեան հպարտ խօսքեր ընելով՝ գիջութիւններով, մարմնի ցանկութիւններով կը խաբեն զանոնք որ քիչ մը առաջ փախեր էին անոնցմէ՝ որ մոլորութեան մէջ կը պտըտին.
Քանզի մեծաբանս սնոտեաց բարբառեալ պատրեն գիջութեամբք, ցանկութեամբք մարմնոյ զայնոսիկ` որ ստոյգն փախչիցին յայնցանէ` որ ի մոլորութեանն շրջիցին:

2:18: Մեծաբանս սնոտեա՛ց բարբառեալ պատրե՛ն գիջութեամբք անառակ ցանկութեամբք մարմնոյ, զայնոսիկ որ ստո՛յգն փախչիցին յայնցանէ՛ որ ՚ի մոլորութեանն շրջիցին[3106].
[3106] Ոմանք. Քանզի մեծաբան սնոտեաց... գիճութեան ցան՛՛... որ ստոյգ փախ՛՛։ ՚Ի բազումս պակասի. Գիջութեամբք անառակ ցանկութեամբք։ Ուր եւ ոմանք. Գիջութեամբք անառակութեամբք մարմ՛՛։
18 քանզի մեծախօս եւ սնոտի բաներ բարբառելով՝ անառակութիւններով, մարմնի ցանկութիւններով խաբում են նրանց, որոնք ստուգապէս[12] փախել էին մոլորութեան մէջ թափառողներից:
[12] Յուն. լաւ բն. ստուգապէս բառի փոխարէն ունեն հազիւ:
18 Քանզի ունայնութեան հպարտ խօսքեր ընելով՝ գիջութիւններով, մարմնի ցանկութիւններով կը խաբեն զանոնք որ քիչ մը առաջ փախեր էին անոնցմէ՝ որ մոլորութեան մէջ կը պտըտին.
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Ибо, произнося надутое пустословие, они уловляют в плотские похоти и разврат тех, которые едва отстали от находящихся в заблуждении.
2:18  ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
2:18. ὑπέρογκα ( To-over-bulged ) γὰρ (therefore) ματαιότητος (of-a-folly-belongness) φθεγγόμενοι ( voicing ) δελεάζουσιν (they-trap-to) ἐν (in) ἐπιθυμίαις (unto-passionings-upon-unto) σαρκὸς (of-a-flesh) ἀσελγείαις (unto-un-restrainings-of) τοὺς (to-the-ones) ὀλίγως (unto-little) ἀποφεύγοντας ( to-fleeing-off ) τοὺς (to-the-ones) ἐν (in) πλάνῃ (unto-a-wandering) ἀναστρεφομένους , ( to-being-beturned-up ,"
2:18. superba enim vanitatis loquentes pellicent in desideriis carnis luxuriae eos qui paululum effugiunt qui in errore conversanturFor, speaking proud words of vanity, they allure by the desires of fleshly riotousness those who for a little while escape, such as converse in error:
18. For, uttering great swelling of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error;
2:18. For, speaking with the arrogance of vanity, they lure, by the desires of fleshly pleasures, those who are fleeing to some extent, who are being turned from error,
2:18. For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.
For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error:

18: Ибо, произнося надутое пустословие, они уловляют в плотские похоти и разврат тех, которые едва отстали от находящихся в заблуждении.
2:18  ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους,
2:18. superba enim vanitatis loquentes pellicent in desideriis carnis luxuriae eos qui paululum effugiunt qui in errore conversantur
For, speaking proud words of vanity, they allure by the desires of fleshly riotousness those who for a little while escape, such as converse in error:
2:18. For, speaking with the arrogance of vanity, they lure, by the desires of fleshly pleasures, those who are fleeing to some extent, who are being turned from error,
2:18. For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: They speak great swelling words of vanity - The word ὑπερογκα signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface.
Those that were clean escaped - Those who, through hearing the doctrines of the Gospel, had been converted, were perverted by those false teachers.
Albert Barnes: Notes on the Bible - 1834
2:18: For when they speak great swelling words of vanity - When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false.
They allure through the lusts of the flesh - The same word is used here which in Pe2 2:14 is rendered "beguiling," and in Jam 1:14 "enticed." It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The "means" which it is here said they employed, were "the lusts of the flesh;" that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been quite a common method in the world, of inducing people to embrace false doctrines.
Through much wantonness - See the notes at Ti2 3:6. The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved foRev_er;" and if there were not a place of punishment prepared for such men, there would be defect in the moral administration of the universe.
Those that were clean escaped from them who live in error - Margin, "for a little while." The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin, (ὀλίγως oligō s,) meaning "little, but a little, scarcely." This accords better with the scope of the passage; and, according to this, it means that they had "almost escaped" from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits; and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers - and is this never done now? Are there none for example, who have been addicted to habits of intemperance, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example of others who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: they speak: Psa 52:1-3, Psa 73:8, Psa 73:9; Dan 4:30, Dan 11:36; Act 8:9; Th2 2:4; Jde 1:13, Jde 1:15, Jde 1:16; Rev 13:5, Rev 13:6, Rev 13:11
great swelling: Υπερογκα [Strong's G5246], things puffed up with the wind.
wantonness: Rom 13:13; Jam 5:5
that were: Pe2 2:20, Pe2 1:4; Act 2:40
clean: or, for a little, or, a while, as some read
Geneva 1599
For when they speak great (q) swelling [words] of vanity, they (r) allure through the lusts of the flesh, [through much] wantonness, those that were (s) clean escaped from them who live in error.
(q) They deceive with vain and swelling words.
(r) They take them, as fish are taken with the hook.
(s) Unfeignedly and indeed, clean departed from idolatry.
John Gill
For when they speak great swelling words of vanity,.... Marvellous things against the God of gods, great things and blasphemies against God, his name, his tabernacle, and his saints; see Dan 11:36; or against men, dominions, and dignities, 2Pet 2:10; or it may design their self-applauses and vain glorying in themselves, and their empty boast of knowledge and learning; and also express the windiness of their doctrines, and the bombast style, and high flown strains of rhetoric in which they were delivered; as likewise the flattering titles they bestowed on men for the sake of their own worldly interest and advantage; see Jude 1:16 and hereby
they allure, through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error: that is, from those who lived in the error of Heathenism or Judaism, from whom, and which, they were clean escaped; or truly, really, and entirely delivered, being fully convinced of the falsity thereof, and of the truth of the Christian religion; though some copies, as the Alexandrian, and two of Beza's, and two of Stephens's, read, not "truly", but "a little"; and the Vulgate Latin version renders it, "a very little"; to which agrees the Complutensian edition; and the Syriac version renders it "in a few words", or "almost"; and according to the Ethiopic version, "a few persons" are designed; but be they more or less, and truly, or but a little, and for a little while, or almost, escaped from their former errors, in which they were brought up, and lived; yet by the carnal lusts and liberties, lasciviousness and wantonness, which these false teachers indulged, they were allured, ensnared, and drawn by them into their wicked principles and practices.
John Wesley
They ensnare in the desires of the flesh - Allowing them to gratify some unholy desire. Those who were before entirely escaped from the spirit, custom, and company of them that live in error - In sin.
Robert Jamieson, A. R. Fausset and David Brown
allure--Greek, "lay baits for."
through--Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.
much wantonness--Greek, "by licentiousness"; the bait which they lay.
clean escaped--Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pet 2:20).
2:192:19: նոցա ազատութիւն խոստանան, եւ ինքեանք ապականութեանն ծառա՛յք են. զի որով իւիք եւ յաղթիցի ոք, նորի՛ն եւ ծառայէ[3107]։ [3107] Ոմանք. Որով իւիք յաղ՛՛... եւ ծառա՛յէ։
19 Սրանց ազատութիւն են խոստանում, մինչ իրենք ծառայ են ապականութեանը, քանի որ մարդ ինչից որ յաղթւում է, նրան էլ ծառայ է.
19 Անոնց ազատութիւն կը խոստանան, բայց իրենք ապականութեան ծառաներ են. վասն զի ինչ բանէ որ մէկը յաղթուի, անոր ծառայ կ’ըլլայ։
նոցա ազատութիւն խոստանան, եւ ինքեանք ապականութեանն ծառայք են. զի որով իւիք եւ յաղթիցի ոք, նորին եւ ծառայ է:

2:19: նոցա ազատութիւն խոստանան, եւ ինքեանք ապականութեանն ծառա՛յք են. զի որով իւիք եւ յաղթիցի ոք, նորի՛ն եւ ծառայէ[3107]։
[3107] Ոմանք. Որով իւիք յաղ՛՛... եւ ծառա՛յէ։
19 Սրանց ազատութիւն են խոստանում, մինչ իրենք ծառայ են ապականութեանը, քանի որ մարդ ինչից որ յաղթւում է, նրան էլ ծառայ է.
19 Անոնց ազատութիւն կը խոստանան, բայց իրենք ապականութեան ծառաներ են. վասն զի ինչ բանէ որ մէկը յաղթուի, անոր ծառայ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Обещают им свободу, будучи сами рабы тления; ибо, кто кем побежден, тот тому и раб.
2:19  ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται.
2:19. ἐλευθερίαν (to-an-en-freeing-unto) αὐτοῖς (unto-them) ἐπαγγελλόμενοι , ( messaging-upon ,"αὐτοὶ (them) δοῦλοι (bondees) ὑπάρχοντες ( firsting-under ) τῆς (of-the-one) φθορᾶς: (of-a-degrading) ᾧ (unto-which) γάρ (therefore) τις (a-one) ἥττηται , ( it-had-come-to-more-inferior-unto ,"τούτῳ (unto-the-one-this) δεδούλωται. (it-had-come-to-be-en-bondeed)
2:19. libertatem illis promittentes cum ipsi servi sint corruptionis a quo enim quis superatus est huius et servus estPromising them liberty, whereas they themselves are the slaves of corruption. For by whom a man is overcome, of the same also he is the slave.
19. promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage.
2:19. promising them freedoms, while they themselves are the servants of corruption. For by whatever a man is overcome, of this also is he the servant.
2:19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage:

19: Обещают им свободу, будучи сами рабы тления; ибо, кто кем побежден, тот тому и раб.
2:19  ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται.
2:19. libertatem illis promittentes cum ipsi servi sint corruptionis a quo enim quis superatus est huius et servus est
Promising them liberty, whereas they themselves are the slaves of corruption. For by whom a man is overcome, of the same also he is the slave.
2:19. promising them freedoms, while they themselves are the servants of corruption. For by whatever a man is overcome, of this also is he the servant.
2:19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
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Adam Clarke: Commentary on the Bible - 1831
2:19: While they promise them liberty - Either to live in the highest degrees of spiritual good, or a freedom from the Roman yoke; or from the yoke of the law, or what they might term needless restraints. Their own conduct showed the falsity of their system; for they were slaves to every disgraceful lust.
For of whom a man is overcome - This is an allusion to the ancient custom of selling for slaves those whom they had conquered and captivated in war. The ancient law was, that a man might either kill him whom he overcame in battle, or keep him for a slave. These were called servi, slaves, from the verb servare, to keep or preserve. And they were also called mancipia, from manu capiuntur, they are taken captive by the hand of their enemy. Thus the person who is overcome by his lusts is represented as being the slave of those lusts. See Rom 6:16, and the note there.
Albert Barnes: Notes on the Bible - 1834
2:19: While they promise them liberty - True religion always promises and produces liberty (see the notes at Joh 8:36), but the particular liberty which these persons seem to have promised, was freedom from what they regarded as needless restraint, or from strict and narrow views of religion.
They themselves are the servants of corruption - They are the slaves of gross and corrupt passions, themselves utter strangers to freedom, and bound in the chains of servitude. These passions and appetites have obtained the entire mastery over them, and brought them into the severest bondage. This is often the case with those who deride the restraints of serious piety. They are themselves the slaves of appetite, or of the rules of fashionable life, or of the laws of honor, or of vicious indulgences. "He is a freeman whom the truth makes free, and all are slaves besides." Compare the notes at Co2 3:17.
For of whom a man is overcome ... - Or rather "by what (ᾧ hō) anyone is overcome;" that is, "whatever" gets the mastery of him, whether it be avarice, or sensuality, or pride, or any form of error. See the notes at Rom 6:16, where this sentiment is explained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: they promise: Gal 5:1, Gal 5:13; Pe1 2:16
they themselves: Joh 8:34; Rom 6:12-14, Rom 6:16-22; Tit 3:3
overcome: Pe2 2:20; Isa 28:1; Jer 23:9; Ti2 2:26
John Gill
While they promise them liberty,.... Not Christian liberty, which lies in a freedom from sin, its dominion, guilt, and condemnation, and in serving God with liberty, cheerfulness, and without fear; but a sinful carnal liberty, a liberty from the law of God, from obedience to it as a rule of walk and conversation, and from the laws of men, from subjection to the civil magistrate, and from servitude to masters, and obedience to parents; a liberty to lay aside and neglect the ordinances of the Gospel at pleasure, and to live in all manner of sin and wickedness; a liberty which is contrary to the nature, will, and work of Christ, to his Spirit, and to the principle of grace in the heart, and to the Gospel, and to the conduct and conversation of real saints. Now this was the snare by which the false teachers beguiled unstable souls; liberty being what is greatly desirable to men, and is suited to their carnal lusts and interests: but a vain promise was this, when
they themselves are the servants of corruption; of sin, which has corrupted all mankind in soul and body; and particularly the lust of uncleanness, which these men walked in, and by which they not only corrupted themselves, but the good manners of others also; and which tended and led them both to ruin and destruction, signified by the pit of corruption: and yet these very preachers, that promised liberty to others, were the servants of sin; they were under the power and government of sin. They were not only born so, and were homeborn slaves to sin, but they sold themselves to work wickedness; voluntarily and with delight, they served divers lusts and pleasures, and were slaves and drudges thereunto; as likewise to Satan, whose lusts they would do, and by whom they were led captive; so that their condition was mean, base, and deplorable, and therefore could never make good their promise, or give that which they had not themselves: and which is confirmed by the following reasoning,
for of whom a man is overcome, of the same is he brought in bondage: as this is a certain point in war, that when one man is conquered by another, he is no longer a free man, but the other's prisoner and captive, and is in a state of servitude and bondage; so it is when a man is overcome by sin, which must be understood not of a partial victory or conquest, for a good man may be surprised by sin, and overtaken in a fault, and be overcome and carried captive by it for a time, as was the apostle, see Rom 7:23; and yet not be a servant of corruption, or properly in a state of bondage to it; but this is to be understood of a total and complete victory, when a man is wholly under the dominion of sin, it reigns in his mortal body, and he obeys it in the lusts of it, and yields his members instruments of unrighteousness; such a man is neither a free man himself, nor can he much less promise and give liberty to others.
John Wesley
While they promise them liberty - From needless restraints and scruples; from the bondage of the law. Themselves are slaves of corruption - Even sin, the vilest of all bondage.
Robert Jamieson, A. R. Fausset and David Brown
promise . . . liberty--(Christian)--These promises are instances of their "great swelling words" (2Pet 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pet 2:16; see on 1Pet 2:16; (compare 2Pet 3:15; Rom 6:16-22; Rom 8:15, Rom 8:21; Gal 5:1, Gal 5:13; compare Jn 8:34).
corruption--(See on 2Pet 2:12); "destroyed . . . perish . . . corruption."
of whom--"by whatever . . . by the same," &c.
2:202:20: Զի եթէ փախուցեալք ՚ի պղծութեանց աշխարհի, գիտութեամբ Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի, եւ դարձեալ ընդ նո՛յնս շաղեալք պատիցին, եղիցին նոցա վախճանն չա՛ր քան զառաջինն[3108]։ [3108] Ոմանք. Փախուցեալք ՚ի ցանկութեանց աշխարհիս այսորիկ եւ յապականութեանց, գիտութեամբն... շաղախեալք պարտիցին։ Բազումք. Եղեւ նոցա վախ՛՛։
20 որովհետեւ, եթէ մեր Տէր եւ Փրկիչ Յիսուս Քրիստոսին ճանաչելու միջոցով աշխարհի պղծութիւններից փախչելուց յետոյ դարձեալ նոյն բաներով բռնուեն մնան, նրանց վախճանը կը լինի աւելի վատ, քան առաջին վիճակը.
20 Վասն զի եթէ Տէր ու Փրկիչ Յիսուս Քրիստոսին գիտութիւնովը աշխարհին պղծութիւններէն հրաժարելէ յետոյ դարձեալ այն բաներէն բռնուած յաղթուին, անոնց վերջը առաջինէն գէշ կ’ըլլայ։
Զի եթէ փախուցեալք ի պղծութեանց աշխարհի` գիտութեամբ Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի, եւ դարձեալ ընդ նոյնս շաղեալք պատիցին, եղեւ նոցա վախճանն չար քան զառաջինն:

2:20: Զի եթէ փախուցեալք ՚ի պղծութեանց աշխարհի, գիտութեամբ Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի, եւ դարձեալ ընդ նո՛յնս շաղեալք պատիցին, եղիցին նոցա վախճանն չա՛ր քան զառաջինն[3108]։
[3108] Ոմանք. Փախուցեալք ՚ի ցանկութեանց աշխարհիս այսորիկ եւ յապականութեանց, գիտութեամբն... շաղախեալք պարտիցին։ Բազումք. Եղեւ նոցա վախ՛՛։
20 որովհետեւ, եթէ մեր Տէր եւ Փրկիչ Յիսուս Քրիստոսին ճանաչելու միջոցով աշխարհի պղծութիւններից փախչելուց յետոյ դարձեալ նոյն բաներով բռնուեն մնան, նրանց վախճանը կը լինի աւելի վատ, քան առաջին վիճակը.
20 Վասն զի եթէ Տէր ու Փրկիչ Յիսուս Քրիստոսին գիտութիւնովը աշխարհին պղծութիւններէն հրաժարելէ յետոյ դարձեալ այն բաներէն բռնուած յաղթուին, անոնց վերջը առաջինէն գէշ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Ибо если, избегнув скверн мира чрез познание Господа и Спасителя нашего Иисуса Христа, опять запутываются в них и побеждаются ими, то последнее бывает для таковых хуже первого.
2:20  εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου [ἡμῶν] καὶ σωτῆρος ἰησοῦ χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων.
2:20. εἰ (If) γὰρ (therefore) ἀποφυγόντες ( having-had-fled-off ) τὰ (to-the-ones) μιάσματα (to-stainings-to) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐν (in) ἐπιγνώσει (unto-an-acquainting-upon) τοῦ (of-the-one) κυρίου (of-Authority-belonged) καὶ (and) σωτῆρος (of-a-Savior) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed,"τούτοις (unto-the-ones-these) δὲ (moreover) πάλιν (unto-furthered) ἐμπλακέντες ( having-had-been-twined-in ) ἡττῶνται , ( they-more-inferior-unto ,"γέγονεν (it-hath-had-come-to-become) αὐτοῖς (unto-them) τὰ (the-ones) ἔσχατα ( most-bordered ) χείρονα ( more-disrupted ) τῶν (of-the-ones) πρώτων . ( of-most-before )
2:20. si enim refugientes coinquinationes mundi in cognitione Domini nostri et salvatoris Iesu Christi his rursus inpliciti superantur facta sunt eis posteriora deteriora prioribusFor if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former.
20. For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first.
2:20. For if, after taking refuge from the defilements of the world in the understanding of our Lord and Savior Jesus Christ, they again become entangled and overcome by these things, then the latter state becomes worse than the former.
2:20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning:

20: Ибо если, избегнув скверн мира чрез познание Господа и Спасителя нашего Иисуса Христа, опять запутываются в них и побеждаются ими, то последнее бывает для таковых хуже первого.
2:20  εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου [ἡμῶν] καὶ σωτῆρος ἰησοῦ χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων.
2:20. si enim refugientes coinquinationes mundi in cognitione Domini nostri et salvatoris Iesu Christi his rursus inpliciti superantur facta sunt eis posteriora deteriora prioribus
For if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former.
2:20. For if, after taking refuge from the defilements of the world in the understanding of our Lord and Savior Jesus Christ, they again become entangled and overcome by these things, then the latter state becomes worse than the former.
2:20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Желая высказать ту важную мысль, что "познавшие истину, но опять придерживающиеся прежнего нечестия, впадают в зло, худшее прежнего" (блаж. Феофил.), Апостол поясняет свою мысль, в ст. 22: двумя сравнениями, из которых первое заимствовано из Притч 26:11, а второе, вероятно, из ходячего приточного выражения неписанного. "Смысл речи такой: если те, которые через познание Господа и Спасителя Иисуса Христа избегли скверн мира, опять запутываются в них и побеждаются ими, то они, без сомнения, и порабощаются ими, и положение их становится хуже, чем было до познания о рабстве, ибо сатана усиленно старается, чтобы они впали в большее зло. Посему-то Апостол и говорит, что при такой будущности для тех, которые добровольно возвращаются на зло, лучше было бы им не познавать (правды), нежели, познав, впадать в большее зло. Потому что и пес, возвращающийся на свою блевотину, бывает еще отвратительнее, подобно как и свинья, ищущая омыться от грязи, если делает это в грязи же, оказывается еще грязнее прежнего" (блаж. Феофил.). Эта грозная и предостерегающая мысль Апостола относится и к лжеучителям, и к обольщаемым ими, и ко всем согрешающим христианам и через грех отпадающим "от преданной им святой Заповеди" (ст. 21). Но в особенной силе применимо это апостольское прещение к лжеучителям; к ним, точнее к особой группе лжеучителей, отрицавших действительность второго пришествия Господа, и переходит теперь Апостол Петр (III:3-4).
Adam Clarke: Commentary on the Bible - 1831
2:20: The pollutions of the world - Sin in general, and particularly superstition, idolatry, and lasciviousness. These are called μιασματα, miasmata, things that infect, pollute, and defile. The word was anciently used, and is in use at the present day, to express those noxious particles of effluvia proceeding from persons infected with contagious and dangerous diseases; or from dead and corrupt bodies, stagnant and putrid waters, marshes etc., by which the sound and healthy may be infected and destroyed. The world is here represented as one large, putrid marsh, or corrupt body, sending off its destructive miasmata everywhere and in every direction, so that none can escape its contagion, and none can be healed of the great epidemic disease of sin, but by the mighty power and skill of God. St. Augustine has improved on this image: "The whole world," says he, "is one great diseased man, lying extended from east to west, and from north to south; and to heal this great sick man, the almighty Physician descended from heaven." Now, it is by the knowledge of the Lord and Savior Jesus Christ, as says St. Peter, that we escape the destructive influence of these contagious miasmata. But if, after having been healed, and escaped the death to which we were exposed, we get again entangled, εμπλακεντες, enfolded, enveloped with them; then the latter end will be worse than the beginning: forasmuch as we shall have sinned against more light, and the soul, by its conversion to God, having had all its powers and faculties greatly improved, is now, being repolluted, more capable of iniquity than before, and can bear more expressively the image of the earthly.
Albert Barnes: Notes on the Bible - 1834
2:20: For if after they have escaped the pollutions of the world - This does not necessarily mean that they had been true Christians, and had fallen from grace. People may outwardly reform, and escape from the open corruptions which pRev_ail around them, or which they had themselves practiced, and still have no true grace at heart.
Through the knowledge of the Lord and Saviour Jesses Christ - Neither does This imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving grace. They may profess religion, and may Know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians.
They are again entangled therein and overcome - The word rendered "entangled," (ἐμπλέκω emplekō,) from which is derived our word "implicate," means to braid in, to interweave; then to involve in, to entangle. It means here that they become implicated in those vices like an animal that is entangled in a net.
The latter end is worse with them than the beginning - This is usually the case. Apostates become worse than they were before their professed conversion. "Reformed" drunkards, if they go back to their "cups" again, become more abandoned than ever. Thus, it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away. The "reasons" for this may be:
(1) that they are willing now to show to others that they are no longer under the restraints by which they had professedly bound themselves;
(2) that God gives them up to indulgence with fewer restraints than formerly; and,
(3) their old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: after: Mat 12:43-45; Luk 11:24-26; Heb 6:4-8, Heb 10:26, Heb 10:27
escaped: Pe2 2:18, Pe2 1:4
through: Pe2 1:2
the latter: Num 24:20; Deu 32:29; Phi 3:19
Geneva 1599
(9) For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
(9) It is better to have never known the way of righteousness, than to turn back from it to the old filthiness: and men that do so, are compared to dogs and swine.
John Gill
For if after they have escaped the pollutions of the world,.... The sins of it, the governing vices of it, which the men of the world are addicted to, and immersed in; for the whole world lies in wickedness, and which are of a defiling nature: the phrase is Rabbinical; it is said (q),
"he that studies not in the law in this world, but is defiled , "with the pollutions of the world", what is written of him? and they took him, and cast him without:''
these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have
through the knowledge of the Lord and Saviour Jesus Christ. The Vulgate Latin, and all the Oriental versions, read, our Lord, and the latter leave out, "and Saviour"; by which "knowledge" is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered "acknowledgment"; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place. Now if, after all this knowledge and reformation,
they are again entangled therein; in the pollutions of the world, in worldly lusts, which are as gins, pits and snares:
and overcome; by them, so as to be laden with them, and led away, and entirely governed and influenced by them:
the latter end, or state,
is worse with them than the beginning; see Mt 12:45. Their beginning, or first estate, was that in which they were born, a state of darkness, ignorance, and sin, and in which they were brought up, and was either the state of Judaism, or of Gentilism; their next estate was an outward deliverance and escape from the error of the one, or of the other, and an embracing and professing the truth of the Christian religion, joined with a becoming external conversation; and this their last estate was an apostasy from the truth of the Gospel they had professed, a reception of error and heresy, and a relapse into sin and immorality, which made their case worse than it was at first; for, generally, such persons are more extravagant in sinning; are like raging waves of the sea, foaming out their own shame; and are seldom, or ever, recovered; and by their light, knowledge, and profession, their punishment will be more aggravated, and become intolerable.
(q) Zohar in Gen. fol. 104. 3. Vid. Bechinot Olam, p. 178.
John Wesley
For if after they - Who are thus ensnared. Have escaped the pollutions of the world - The sins which pollute all who know not God. Through the knowledge of Christ - That is, through faith in him, 2Pet 1:3. They are again entangled therein, and overcome, their last state is worse than the first - More inexcusable, and causing a greater damnation.
Robert Jamieson, A. R. Fausset and David Brown
after they--the seducers "themselves" have escaped (2Pet 2:19; see on Heb 6:4-6).
pollutions--which bring "corruption" (2Pet 2:19).
through--Greek, "in."
knowledge--Greek, "full and accurate knowledge."
the Lord and Saviour Jesus Christ--solemnly expressing in full the great and gracious One from whom they fall.
latter end is worse . . . than the beginning--Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pet 2:21).
2:212:21: Զի լաւ էր նոցա՝ թէ բնաւ չէ՛ր իսկ ծանուցեալ զարդարութեանն ճանապարհ. քան զի ծանեան՝ եւ յե՛տս կացին ՚ի սուրբ պատուիրանէն որ նոցա աւանդեցաւ[3109]։ [3109] Ոմանք. Եթէ բնաւ իսկ չէին... զարդարութեան ճանապարհն, քան թէ ծանեանն... որ նոցայն աւ՛՛։
21 քանի որ աւելի լաւ էր նրանց համար, եթէ բնա՛ւ ճանաչած չլինէին արդարութեան ճանապարհը, քան այն, որ ճանաչեցին եւ յետ կանգնեցին այն սուրբ պատուիրանից, որ աւանդուեց նրանց:
21 Վասն զի աղէկ էր անոնց՝ որ բնաւ արդարութեան ճամբան ճանչցած չըլլային, քան թէ ճանչնալէ յետոյ ետ դառնային այն սուրբ պատուիրանքէն՝ որ իրենց յանձնուեցաւ։
Զի լաւ էր նոցա եթէ բնաւ իսկ չէր ծանուցեալ զարդարութեանն ճանապարհ, քան, զի ծանեան եւ յետս կացին ի սուրբ պատուիրանէն որ նոցա աւանդեցաւ:

2:21: Զի լաւ էր նոցա՝ թէ բնաւ չէ՛ր իսկ ծանուցեալ զարդարութեանն ճանապարհ. քան զի ծանեան՝ եւ յե՛տս կացին ՚ի սուրբ պատուիրանէն որ նոցա աւանդեցաւ[3109]։
[3109] Ոմանք. Եթէ բնաւ իսկ չէին... զարդարութեան ճանապարհն, քան թէ ծանեանն... որ նոցայն աւ՛՛։
21 քանի որ աւելի լաւ էր նրանց համար, եթէ բնա՛ւ ճանաչած չլինէին արդարութեան ճանապարհը, քան այն, որ ճանաչեցին եւ յետ կանգնեցին այն սուրբ պատուիրանից, որ աւանդուեց նրանց:
21 Վասն զի աղէկ էր անոնց՝ որ բնաւ արդարութեան ճամբան ճանչցած չըլլային, քան թէ ճանչնալէ յետոյ ետ դառնային այն սուրբ պատուիրանքէն՝ որ իրենց յանձնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Лучше бы им не познать пути правды, нежели, познав, возвратиться назад от преданной им святой заповеди.
2:21  κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς.
2:21. κρεῖττον (More-superior) γὰρ (therefore) ἦν (it-was) αὐτοῖς (unto-them) μὴ (lest) ἐπεγνωκέναι (to-have-had-come-to-acquaint-upon) τὴν (to-the-one) ὁδὸν (to-a-way) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) ἢ (or) ἐπιγνοῦσιν ( unto-having-had-acquainted-upon ) ὑποστρέψαι (to-have-beturned-under) ἐκ (out) τῆς (of-the-one) παραδοθείσης (of-having-been-given-beside) αὐτοῖς (unto-them) ἁγίας (of-hallow-belonged) ἐντολῆς: (of-a-finishing-in)
2:21. melius enim erat illis non cognoscere viam iustitiae quam post agnitionem retrorsum converti ab eo quod illis traditum est sancto mandatoFor it had been better for them not to have known the way of justice than, after they have known it, to turn back from that holy commandment which was delivered to them.
21. For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them.
2:21. For it would have been better for them not to have known the way of justice than, after acknowledging it, to turn away from that holy commandment which was handed on to them.
2:21. For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them.
For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them:

21: Лучше бы им не познать пути правды, нежели, познав, возвратиться назад от преданной им святой заповеди.
2:21  κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς.
2:21. melius enim erat illis non cognoscere viam iustitiae quam post agnitionem retrorsum converti ab eo quod illis traditum est sancto mandato
For it had been better for them not to have known the way of justice than, after they have known it, to turn back from that holy commandment which was delivered to them.
2:21. For it would have been better for them not to have known the way of justice than, after acknowledging it, to turn away from that holy commandment which was handed on to them.
2:21. For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: For it had been better for them not to have known - For the reasons assigned above; because they have sinned against more mercy, are capable of more sin, and are liable to greater punishment.
The holy commandment - The whole religion of Christ is contained in this one commandment, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; and thy neighbor as thyself." He who obeys this great commandment, and this by the grace of Christ is possible to every man, is saved from sinning either against his God or against his neighbor. Nothing less than this does the religion of Christ require.
Albert Barnes: Notes on the Bible - 1834
2:21: For it had been better for them ... - Compare the notes at Mat 26:24. It would have been better for them, for:
(1) then they would not have dishonored the cause of religion as they have now done;
(2) they would not have sunk so deep in profligacy as they now have; and,
(3) they would not have incurred so aggravated a condemnation in the world of woe. If people are resolved on being wicked, they had better never pretend to be good. If they are to be cast off at last, it had better not be as apostates from the cause of virtue and religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: it had: Mat 11:23, Mat 11:24; Luk 12:47; Joh 9:41, Joh 15:22
the way: Pro 12:28, Pro 16:31; Mat 21:32
to turn: Psa 36:3, Psa 36:4, Psa 125:5; Eze 3:20, Eze 18:24, Eze 23:13; Zep 1:6
holy: Rom 7:12; Th1 4:2
John Gill
For it had been better for them,.... Not that ignorance is good, or to be excused; but it would have been a lesser evil, and not so much aggravated:
not to have known the way of righteousness; the same with "the way of truth", 2Pet 2:2, and "the right way", 2Pet 2:15, the Gospel, which points out the way and method of a sinner's justification before God, which is not by the works of the law, but by the righteousness of Christ imputed to them, and received by faith; and which teaches men to live soberly, righteously, and godly; and a large, notional, though not an experimental knowledge, these apostates had of the word and doctrine of righteousness, and indeed of the whole of the Christian religion, which may truly go by this name:
than after they have known it; owned, embraced, and professed it:
to turn: the Vulgate Latin version, and some copies, as the Alexandrian and others, add, to that which is behind; to their former lusts, or errors, or worse, which they had turned their backs upon externally:
from the holy commandment delivered unto them; by the commandment is meant the Gospel also, see 2Pet 3:2; called holy, because of its nature and influence, and in opposition to the pollutions of the world; and which is the faith once delivered, Jude 1:3, and which they received, as delivered to them; and, particularly, the ordinances of it, which they once submitted to, kept, and observed, as they were delivered to them, but now relinquished, or corrupted: wherefore, it would have been better for them to have been in their former ignorance, either in Judaism, or in Gentilism, since proportionate to a man's light is his guilt, and so his punishment, see Rom 2:12.
John Wesley
The commandment - The whole law of God, once not only delivered to their ears, but written in their hearts.
Robert Jamieson, A. R. Fausset and David Brown
the way of righteousness--"the way of truth" (2Pet 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."
turn--back again; so the Greek.
from the holy commandment--the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [TITTMANN].
delivered--once for all; admitting no turning back.
2:222:22: Եկեալ ՚ի դէ՛պ նոցա ճշմարիտ առակն զգօնութեան, եթէ. Շուն դառնայ անդրէն ՚ի փսխած իւր, եւ խոզ լուացեալ՝ ընդ տի՛ղմն թաւալեալ[3110]։[3110] Ոմանք. Ճշմարիտ առակին զգօնութեան՝ թէ. Շուն... ընդ տիղմ թա՛՛։
22 Նրանց յարմար է գալիս այն իմաստուն, ճշմարիտ առածը, թէ՝ «Շունը վերստին է դառնում իր փսխածին» եւ թէ՝ «Լուացուած խոզը վերստին է թաւալւում տիղմի մէջ»:
22 Սակայն անոնց պատահեցաւ հին ճշմարիտ առակը, որ կ’ըսէ. «Շունը նորէն իր փսխածին կը դառնայ ու լուացուած խոզը՝ ցեխի մէջ թապլտկելու»։
Եկեալ ի դէպ նոցա ճշմարիտ առակին զգօնութեան, եթէ` Շուն դառնայ անդրէն ի փսխած իւր, եւ խոզ լուացեալ` ընդ տիղմ թաւալեալ:

2:22: Եկեալ ՚ի դէ՛պ նոցա ճշմարիտ առակն զգօնութեան, եթէ. Շուն դառնայ անդրէն ՚ի փսխած իւր, եւ խոզ լուացեալ՝ ընդ տի՛ղմն թաւալեալ[3110]։
[3110] Ոմանք. Ճշմարիտ առակին զգօնութեան՝ թէ. Շուն... ընդ տիղմ թա՛՛։
22 Նրանց յարմար է գալիս այն իմաստուն, ճշմարիտ առածը, թէ՝ «Շունը վերստին է դառնում իր փսխածին» եւ թէ՝ «Լուացուած խոզը վերստին է թաւալւում տիղմի մէջ»:
22 Սակայն անոնց պատահեցաւ հին ճշմարիտ առակը, որ կ’ըսէ. «Շունը նորէն իր փսխածին կը դառնայ ու լուացուած խոզը՝ ցեխի մէջ թապլտկելու»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Но с ними случается по верной пословице: пес возвращается на свою блевотину, и: вымытая свинья [идет] валяться в грязи.
2:22  συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καί, ὖς λουσαμένη εἰς κυλισμὸν βορβόρου.
2:22. συμβέβηκεν (It-had-come-to-step-together) αὐτοῖς (unto-them) τὸ (the-one) τῆς (of-the-one) ἀληθοῦς (of-un-secluded) παροιμίας (of-a-supposing-beside-unto," Κύων ( A-dog ) ἐπιστρέψας ( having-beturned-upon ) ἐπὶ ( upon ) τὸ ( to-the-one ) ἴδιον ( to-private-belonged ) ἐξέραμα , ( to-a-flowing-out-to ,"καί (and) Ὗς ( A-swine ) λουσαμένη ( having-bathed ) εἰς (into) κυλισμὸν (to-a-rolling-of) βορβόρου. (of-a-mud)
2:22. contigit enim eis illud veri proverbii canis reversus ad suum vomitum et sus lota in volutabro lutiFor, that of the true proverb has happened to them: The dog is returned to his vomit; and: The sow that was washed to her wallowing in the mire.
22. It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.
2:22. For the truth of the proverb has happened to them: The dog has returned to his own vomit, and the washed sow has returned to her wallowing in the mud.
2:22. But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire:

22: Но с ними случается по верной пословице: пес возвращается на свою блевотину, и: вымытая свинья [идет] валяться в грязи.
2:22  συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καί, ὖς λουσαμένη εἰς κυλισμὸν βορβόρου.
2:22. contigit enim eis illud veri proverbii canis reversus ad suum vomitum et sus lota in volutabro luti
For, that of the true proverb has happened to them: The dog is returned to his vomit; and: The sow that was washed to her wallowing in the mire.
2:22. For the truth of the proverb has happened to them: The dog has returned to his own vomit, and the washed sow has returned to her wallowing in the mud.
2:22. But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: According to the true proverb - This seems to be a reference to Pro 26:11 : ככלב שב אל קאו kekeleb shab al keo; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: "Orphah, which is נפש הבהמית nephesh habbehemith, the bestial soul, is returned to her mire."
The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: Απελθε και χοιρῳ διαλεγου, ἱν' εν βορβορῳ μη κυλιηται, "Go and reason with the swine, lest he be rolled in the mire." This is called a true proverb: for it is a fact that a dog will eat up his own vomit; and the swine, howsoever carefully washed, will again wallow in the mire. As applied here it is very expressive: the poor sinner, having heard the Gospel of Christ, was led to loathe and reject his sin; and, on his application to God for mercy, was washed from his unrighteousness. But he is here represented as taking up again what he had before rejected, and defiling himself in that from which he had been cleansed.
Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up "their soursweet morsel of sin;" they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerous when the person has abandoned himself to his old sins! Yet it is not said that it is impossible for him to return to his Maker; though his case be deplorable, it is not utterly hopeless; the leper may yet be made clean, and the dead may be raised. Reader, is thy backsliding a grief and burden to thee? Then thou art not far from the kingdom of God; believe on the Lord Jesus, and thou shalt be saved.
Albert Barnes: Notes on the Bible - 1834
2:22: But it is happened unto them according to the true proverb - The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life. Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally pRev_ailed. There was no thorough internal change, any more than there is in the swine when it is washed, or in the dog. This passage, therefore, would seem to demonstrate that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, he quoted to prove that true Chrisfinns may fall from grace and perish. The dog and the swine had never been anything else than the dog and the swine, and these persons had never been anything else than sinners.
The dog is turned to his own vomit again - That is, to eat it up. The passage would seem to imply, that whatever pains should be taken to change the habits of the dog, he would return to them again. The quotation here is from Pro 26:11; "As a dog returneth to his vomit, so a feel returneth to his folly." A similar proverb is found in the Rabbinical writers. Of the truth of the disgusting fact here affirmed of the dog, there can be no doubt. Phaedrus (Fab. 27.) states a fact still more offensive respecting its habits. In the view of the Orientals, the dog was reckoned among the most vile and disgusting of all animals. Compare Deu 23:18; Sa1 17:43; Sa2 3:8; Sa2 9:8; Sa2 16:9; Mat 7:6; Phi 3:2. See also Horace, II. Epis. 1, 26:
Vixisset canis immundus, vel amica luto sus.
On the use of this proverb, see Wetstein, in loc.
And the sow that was washed ... - This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. See Wetstein, in loc. Its meaning is plain, and of the truth of what is affirmed no one can have any doubt. No matter how clean the swine is made by washing, this would not pRev_ent it, in the slightest degree, from rolling in filth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly pRev_ent his returning to his former habits; and when he does return, we can only say that he is acting according to his real nature - a nature which has never been changed, any more than the nature of the dog or the swine. On the characteristics of the persons referred to in this chapter, Pe2 2:9-19, see the introduction, Section 3.
This passage is often quoted to prove "the possibility of falling from grace, and from a very high degree of it too." But it is one of the last passages in the Bible that should be adduced to prove that doctrine. The true point of this passage is to show that the persons referred to never "were changed;" that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed that in fact there had been "no" real change. This passage will prove - what there are abundant facts to confirm - that persons may reform externally, and then return again to their former corrupt habits; it can never be made to prove that one true Christian will fall away and perish. It will also prove that we should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. Thousands who have been externally reformed have ultimately shown that they. had no religion, and there is nothing in mere outward reformation that can suit us for heaven. God looks upon the heart; and it is only the religion that has its seat there, that can secure our final salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: The dog: Pro 26:11
John Gill
But it is happened unto them, according to the true proverb,.... Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, Prov 26:11.
The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire; which expresses the filthy nature of sin, signified by vomit, mire, and dirt, than which nothing is more abominable and defiling; and also the just characters of these apostates, who are filly compared to dogs and swine and likewise their irreclaimable and irrecoverable state and condition, it being impossible they should be otherwise, unless their natures were changed and altered. In the Hebrew language, a "sow" is called from the root which signifies to "return", because that creature, as soon as it is out of the mire and dirt, and is washed from its filthiness, naturally returns to it again: so such apostates return to what they were before, to their former principles and practices: in this manner the Jews explain the proverb,
"Tobiah returns to Tobiah, as it is said, Prov 26:11; as a dog returneth to his vomit (r).''
(r) Vajikra Rabba, sect. 16. fol. 158. 4.
John Wesley
The dog, the sow - Such are all men in the sight of God before they receive his grace, and after they have made shipwreck of the faith. Prov 26:11.
Robert Jamieson, A. R. Fausset and David Brown
But--You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pet 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pet 2:18). Peter often quoted Proverbs in his First Epistle (1Pet 1:7; 1Pet 2:17; 1Pet 4:8, 1Pet 4:18); another proof that both Epistles come from the same writer.