2 Peter 2:7
And delivered just Lot, vexed with the filthy conversation of the wicked:
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(7) And delivered just Lot.—Better, righteous Lot; it is the same adjective as occurs twice in the next verse. These repetitions of the same word, of which there are several examples in this Epistle (“destruction” thrice, 2Peter 2:1-3; various repetitions, 2Peter 3:10-12; “look for” thrice, 2Peter 3:12-14, &c), and which have been stigmatised as showing poverty of language, are perfectly natural in St. Peter, and not like the laboured efforts of a writer endeavouring to personate him. A person writing under strong emotion does not stop to pick his words; he uses the same word over and over again if it expresses what he means and no other word at once occurs to him. This is still more likely to be the case when a person is writing in a foreign language. The fact that such repetitions are frequent in the Second Epistle, but not in the First, is not only fully explained by the circumstances, but, as being so entirely in harmony with them, may be regarded as a mark of genuineness. “Delivered righteous Lot.” Here, as in the case of the Flood (2Peter 2:5), the destruction of the guilty suggests the preservation of the innocent. Is it fanciful to think that these lights in a dark picture are characteristic of one who had himself “denied the Master who bought him,” and yet had been preserved like Noah and rescued like Lot? This brighter side is wanting in Jude, so that in the strictly historical illustrations this Epistle is more full than the other (see Note on 2Peter 2:15); it is where apocryphal books seem to be alluded to that St. Jude has more detail.

The filthy conversation.—Literally, behaviour in wantonness (comp. 2Peter 2:2; 2Peter 2:18)—i.e., licentious mode of life. The word for “conversation,” or “behaviour,” is a favourite one with St. Peter—six times in the First Epistle, twice in this (2Peter 3:11); elsewhere in the New Testament only five times.

Of the wicked.—Literally, of the lawless—a word peculiar to this Epistle; we have it again in 2Peter 3:17. The word translated “abominable” in 1Peter 4:3 is closely allied to it.

The judgment on Sodom and Gomorrha forms a fitting complement to that of the Flood as an instance of God’s vengeance, a judgment by fire being regarded as more awful than a judgment by flood, as is more distinctly shown in 2Peter 3:6-7, where the total destruction of the world by fire is contrasted with the transformation of it wrought by the Flood.

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.And delivered just Lot - Genesis 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 2 Peter 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 Philippians 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.

7. just—righteous.

filthy conversation—literally, "behavior in licentiousness" (Ge 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.

Vexed; grievously afflicted or wearied.

The wicked; unjust, lawless, (understand men), such as had no respect to law or justice, in opposition to Lot, whom he calls just and righteous.

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, Genesis 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 Genesis 13.10. (f) Zohar in Gen. fol. 57. 2. Jarchi in Genesis 13.13. (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.

And delivered just Lot, vexed with the filthy conversation of the wicked:
2 Peter 2:7. Contrast to the divine justice in punishing, which is not to be found in Jude. Wiesinger: “The expansion of the thought, introduced by the mention antithetically of Noah, 2 Peter 2:5, gains, by the co-ordination (καί) of the deliverance of Lot, independent value, and prepares the way for the double inference, 2 Peter 2:9.”

καί] has not here an adversative force (Jachmann), but is simply the copulative particle.

δίκαιον Λώτ] δίκαιος here like δικαιοσύνη, 2 Peter 2:5.

καταπονούμενον] besides here, in Acts 7:24 (2Ma 8:2, where, however, it is doubtful whether the reading should be καταπονούμενον or καταπατούμενον); Pott, Schol. Soph. in Trachin. v. 328, verba: ἀλλʼ εἴεν ὠδινοῦσα exponit per καταπονουμένη.

ὑπὸ τῆςἐῤῥύσατο] ὑπό belongs not to ἐῤῥύσατο, but to καταπον.; cf. Winer, p. 330 [E. T. 461];—with ἡ ἐν ἀσελγ. ἀναστροφή, cf. 1 Peter 1:17.

ἀθέσμων, besides here only in chap. 2 Peter 3:17 : homines nefarii, qui nec jus nec fas curant (Gerhard).

2 Peter 2:7. καταπονούμενον, the word applied to the condition of the slave whom Moses delivered, Acts 7:24. It implies outward discomfort. ἀθέσμων. Cf. 2 Peter 3:17, “a stronger word than ἄνομος, because θεσμός is used especially of a divine ordinance, a fundamental law” (Mayor).

7. vexed with the filthy conversation of the wicked] More accurately, vexed with the mode of life (or conduct) of the lawless ones in lasciviousness. On “conversation” see notes on 1 Peter 1:15, and on “lasciviousness” note on 2 Peter 2:2.

2 Peter 2:7. Δίκαιον, righteous) Genesis 19:1; Genesis 19:7.—ἀθέσμων, of the lawless or impious) of those who sinned against nature.—ἐν ἀσελγείᾳ, in wantonness) Genesis 19:5.

Verse 7. - And delivered just Lot, vexed with the filthy conversation of the wicked; literally, and delivered righteous Lot, who was being worn out (καταπονούμενον; comp. Acts 7:24, the only other place of the New Testament where the word occurs) with the behaviour of the lawless in licentiousness. The word translated "lawless" (ἀθέσμων) is found only in one other place of the New Testament (2 Peter 3:17); but it is near akin to the ἀθεμίτοις ("abominable") of 1 Peter 4:3. 2 Peter 2:7Just (δίκαιον)

Occurring three times in 2 Peter 2:7, 2 Peter 2:8.

Vexed (καταπονούμενον)

Only here and Acts 7:24. Κατά gives the force of worn down. So Rev., sore distressed.

With the filthy conversation of the wicked (ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς).

Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the wicked. Life or behavior (ἀναστροφῆς). See on 1 Peter 1:15. Wicked (ἀθέσμων), lit., lawless. Only here and 2 Peter 3:17. Wantonness (ἀσελγείᾀ), see on Mark 7:22.

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