2:1-9 Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Isa 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels.

Verse 1. - But there were false prophets also among the people; rather, as in the Revised Version, but there arose false prophets also among the people. The transition is simple and natural. Besides the true prophets mentioned in the last chapter, who spake as they were moved by the Holy Ghost, there arose false prophets, men who wore "a rough garment to deceive" (Zechariah 13:4), and assumed without warrant the prophetic character. Such pretenders would commonly prophesy false things; but the word ψευδοπροφῆται seems principally to imply the absence of a Divine mission. By "the people" (λαός) is meant the people of Israel, as in Romans 15:11; Jude 1:5, etc. It is plain from these words that St. Peter, at the end of the last chapter, was speaking of the prophets of the Old Testament. Even as there shall be false teachers among you, who privily shall bring in damnable heresies. By the false teachers, again (the word ψευδοδιδάσκαλοι is peculiar to St. Peter), may be meant men whose teaching was false, or men who falsely claimed the teacher's office. St. Peter describes them as such as (οἵτινες) shall bring in damnable heresies. The verb (παριεσάξουσιν) is found only here in the New Testament; the adjective derived from it is used by St. Paul in Galatians 2:4, "false brethren unawares brought in." It means "to bring in by the side of," as if these false teachers brought in their errors by the side of the true doctrine; it implies also the secondary notion of secrecy. Compare St. Jude's use of the verb παρεισέδυσαν, compounded with the same prepositions (verse 4); and notice the difference of tenses - St. Jude using the past where St. Peter looks forward to the future; but St. Peter passes to the present tense in verse 10, and maintains it for the rest of the chapter. We may, perhaps, infer that the false teaching referred to was already beginning to affect the Churches of Asia Minor; but the errors were not so much developed there, the' false teachers had not gained so much influence as it seems they had in the Churches which St. Jude had principally in his thoughts. The literal translation of the words rendered "damnable heresies" is "heresies of destruction," the last word being the same which occurs again at the end of the verse. These heresies destroy the soul; they bring ruin both to those who are led astray and to the false teachers themselves. The word for "heresy"(αἵρεσις), meaning originally "choice," became the name for a party, sect, or school, as in Acts 5:17, "the sect of the Sadducees;" Acts 15:5," the sect of the Pharisees;" Acts 24:5 (in the mouth of Tertullus). "the sect of the Nazarenes;" then, by a natural transition, it came to be used of the opinions held by a sect. The notion of self-will, deliberate separation, led to its being employed generally in a bad sense (see especially Titus 3:10, "A man that is a heretic, (αἱρετικὸς)"). Even denying the Lord that bought them; literally, as in the Revised Version, denying even the Master that bought them. The word for "Master" (δεσπότης) implies that the deniers stand to the Lord in the relation of slaves, bondservants. The Lord had bought them; they were not their own, but his, bought with a price, "not with corruptible things, as silver and gold, but with the precious blood of Christ" (1 Peter 1:18; see also the parallel passage Jude 1:4). These words plainly assert the universality of the Lord's redemption. He "tasted death for every man" (Hebrews 2:9), even for those false teachers who denied him. The denial referred to may have been doctrinal or practical; most of the ancient forms of heresy involved some grave error as to the Person of Christ; and the germs of these errors appeared very early in the Church (see 1 John 2:22, 23), denying sometimes the Godhead of our Lord, sometimes the truth of his humanity. But St. Peter may mean the practical denial of Christ evinced in an ungodly and licentious life. The latter form of denial appears most prominent in this chapter; probably the apostle intended to warn his readers against both. It is touching to remember that he had himself denied the Lord, though indeed the price with which our souls were bought had not then been paid; but his denial was at once followed by a deep and true repentance. The Lord's loving look recalled him to himself; his bitter tears proved the sincerity of his contrition. And bring upon themselves swift destruction; literally, bringing. The participial construction unites the two clauses closely; the latter expresses the consequence of the former: they bring heresies of destruction into the Church, and by so doing bring upon themselves swift destruction. The word for "swift" (ταχινός) is used by no other New Testament writer. There is an apparent allusion to this verso in Justin Martyr ('Cum Tryph.,' 82), and the first clause of it is quoted in a homily ascribed to Hippolytus of Portus. Notice St. Peter's habit of repetition, he repeats the word ἀπώλεια three times in verses 1-3; δίκαιος three times in verses 7, 8; the verb προσδοκάω three times in 2 Peter 3:12-14, etc.

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 Matthew 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, Matthew 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 Luke 2:29 and especially this appears to be the sense, from the parallel text in Jde 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 Deuteronomy 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 2 Peter 2:12 compared with Deuteronomy 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, Exodus 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

CHAPTER 2

2Pe 2:1-22. False Teachers to Arise: Them Bad Practices and Sure Destruction, from Which the Godly Shall Be Delivered, as Lot Was.

1. But—in contrast to the prophets "moved by the Holy Ghost" (2Pe 1:21).

also—as well as the true prophets (2Pe 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 [2629]1Pe 1:1). Such a "false prophet" was Balaam (2Pe 2:15).

there shall be—Already symptoms of the evil were appearing (2Pe 2:9-22; Jude 4-13).

false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pe 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 4).

damnable—literally, "of destruction"; entailing destruction (Php 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 (Lu 22:61, 62).

denying—Him whom, above all others, they ought to confess.

Lord—"Master and Owner" (Greek), compare Jude 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 1Jo 4:3).

bring upon themselves—compare "God bringing in the flood upon the world," 2Pe 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 11, which is akin to this passage.

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