Observations on II. PETER. what, or what manner of time the Spirit of Christ the preceding chapter. degrees below the horizon day-break commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this, increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his 1. As the writer of this epistle asserts that he was on the holy mount with Christ when he was trans-resplendent orb: so the ministry of John Baptist, figured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its divine inspiration was granted, gave it to Peter alone. See the preface. 2. It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the gospel under the emblem of day-break, and the rising of the sun. When the sun is even eighteen and the initiatory ministry of Christ himself, prepared 3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satis factory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the divine Spirit, and after ages were alone to discove the object of the prophecy; and the fulfilment was to be the absolute proof that the prediction was of God, and that it was of no private invention—10 discovery made by human sagacity and wisdom, baz by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event. CHAPTER II. Instances of God's judgmen False teachers foretold, who shall bring in destructive doctrines and shall pervert ma but at last be destroyed by the judgments of God, 1-3. in the rebellious angels, 4. In the antediluvians, 5. Gomorrha, 6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, 9. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, 10-14. Have forsaken the right way, copy the conduct of Balaam, speak great swelling words, and pervert those who had escaped from error, 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, 20-22. NOTES ON CHAP. II. Verse 1. But there were false prophets] were not only holy men of God among the Jews, Tho prophesied by divine inspiration, but there were so false prophets, whose prophecies were from their wn imagination, and perverted many. doctrines foretola. g h i A. M. cir. 4064 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; 1 Tim. vi. 5. Tit. i. 11.- h 2 Cor. 2 Cor. xii. 17, 18. Pernicious ways] Taiç anwλɛiais Their destrucTheretions; i. e. the heresies of destruction, or destructive opinions, mentioned above. But instead of arwλELAIG, destructions, aveλyaıç, 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. As there shall be false teachers among you] At a 'ery early period of the Christian church many heesies sprung up; but the chief were those of the bionites, Cerinthians, Nicolaitans, Menandrians, and inostics, of whom many strange things have been poken by the primitive Fathers, and of whose pinions it is difficult to form any satisfactory view. They were, no doubt, bad enough, and their oppo-heresies was: it was a sort of Antinomianism; they ents in general have doubtless made them worse. y what name those were called of whom the apostle ere speaks, we cannot tell. They were probably me sort of apostate Jews, or those called the Nicoitans. See the preface. The word lasciviousnesses is undoubtedly the true reading, and this points out what the nature of the 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, &c. 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, ẞλaopnμnOnσetai, was blasphemed. Had they called themselves by any name but that of Christ, his religion would not have suffered. Damnable heresies] Aipeσric arwλelaç Heresies of estruction; such as, if followed, would lead a man > perdition. And these Tapeioakovov, they will ring in privately-cunningly, without making much oise, and as covertly as possible. It would be etter to translate destructive heresies than damnable. Denying the Lord that bought them] It is not cer- Verse 3. And through covetousness] That they in whether God the Father be intended here, or might get money to spend upon their lusts, with ur Lord Jesus Christ; for God is said to have pur-feigned words, λaorous doyous, with counterfeit tales, hased the Israelites, Exod. xv. 16, and to be the Father that had bought them, Deut. xxxii. 6, and the ords may refer to these or such like passages; or hey may point out Jesus Christ, who had bought hem with his blood; and the heresies, or dangerous pinions, may mean such as opposed the divinity of ur Lord, or his meritorious and sacrificial death, or uch opinions as bring upon those who hold them wift destruction. It seems, however, more natural o understand the Lord that bought them as applying o Christ, than otherwise; and if so, this is another proof, among many, 1. That none can be saved but y Jesus Christ. 2. That through their own wickedness some may perish for whom Christ died. Verse 2. Many shall follow] WILL follow, because determined to gratify their sinful propensities. 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 in Noah and his family A. M. cir. 4064. 5 And spared not the old of righteousness, bringing in world, but saved Noah the the flood upon the world of the A.U.C. cir. 813. eighth person, ba preacher ungodly; An. Olymp. cir. CCIX. 4. a Gen. vii. 1, 7, 23. Hebr. xi. 7. 1 Pet. iii. 20. dignation 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. Verse 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 honours, 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] Aλa σripais Copov TaρTapwσas, παρέδωκεν εις κρισιν τετηρημένους· 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 no where 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 ταρταρον, has made some good collections from those writers, which I here subjoin. "The Scholiast on EscHYLUS, Eumen., says: Pindar relates that Apollo overcame the Python by force; wherefore the earth endeavoured raprapwoai, to cast him into Tartarus. Tzetzes uses the same word, raprapow, for casting or sending into Tartarus ; and the compound verb KarαTаprаpovv is found in Apollodorus; in Didymus's Scholia on Homer; in Phurnutus, De Nat. Deor., p. 11, edit. Gale; and in the book Пɛpt Пorapwv, 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 raprapwoas, in St. Peter, A. M. cir. 4064. A. D. cir. 60. An. Olymp. cir. CCIX. 4 A.U.C. cir. 813. b1 Pet. iii. 19.- c Ch. iii, 6. means not, as Mede (Works, fol., p. 23) interprets it, to adjudge to, but to cast into, Tartarus; pintuv ug Taprapov, 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 acurate import of the term Ταρταρος. Now, it appear from a passage of Lucian, that by Taprapos was meant, in a physical sense, the bounds or verge of this material system; for, addressing himself to EPOC Cupid or Love, he says: Ev yap ež apavorç sa κεχυμενης αμορφίας ΤΟ ΠΑΝ εμορφωσας, κ. τ. λ. Τι formedst the universe from its confused and chari state; and, after separating and dispersing the cr cumfused chaos, in which, as in one common sepu chre, the whole world lay buried, thou drovest i ta the confines or recesses of outer Tartarus— 'Where iron gates and bars of solid brass "The ancient Greeks appear to have received, br tradition, an account of the punishment of the ‘fale angels,' and of bad men after death; and their pos did, in conformity I presume with that account, ma Tartarus the place where the giants who rebeled against Jupiter, and the souls of the wicked, wet confined. Here,' saith Hesiod, Theogon., lin. 71, the rebellious Titans were bound in pera chains. Τόσσον ενερθ ̓ ὑπο γης, όσον ουρανος εστ' από γαίης Ισον γαρ τ' απο γης ες ΤΑΡΤΑΡΟΝ ηερόεντα. 'As far beneath the earth as earth from heaven; For such the distance thence to Tartarus.' "Which description will well agree very with the proper sense of Tartarus, if we take the earth for the centre of the material system, and reckon from o zenith, or the extremity of the heavens that is e our heads. But as the Greeks imagined the earth ta be of a boundless depth, so it must not be dissabled that their poets speak of Tartarus as a vast pí or gulf in the bowels of it. Thus Hesiod in the same poem, lin. 119, calls it ΤΑΡΤΑΡΑ τ' ηεροεντα μυχῳ χθονος ευρυοδείης. Η μιν έλων ῥίψω ες ΤΑΡΤΑΡΟΝ ηερόεντα, 7 And delivered just Lot, vexed with the godly out of temptations, and to reserve the unfilthy conversation of the wicked: just unto the day of judgment to be punished: * Gen. xix. 24. Deut. xxix. 23. 10.- c Gen. xix. 16. Jude 7.— Numb. xxvi. d Wisd. xix. 17. e Ps. cxix. 139, 158. Ezek. ix. 4. 1 Cor. x. 13. f Ps. xxxiv. 17, 19. 'Or far, O far, from steep Olympus thrown, As deep beneath th' infernal centre hurled, POPE. 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, oydoov Nwe, Noah the eighth, i. e. Noah and seven more, is most common in the Greek language. So in APPIAN, Bell. Pun., p. 12: Tpiros de TOTE εν σπηλαίῳ κρυπτομενος έλαθε, sometimes he the third ANDO(i. e. he with two others) lay hid in a cave. Where, according to Homer's description, Iliad. viii., CIDES, Orat. iv., p. 295: Aipedes et touty dekatos in. 480-1, Ουτ' αυγής ύπερίονος ηελίοιο Τέρποντ', ουτ' ανεμοισι· βαθυς δε τε ΤΑΡΤΑΡΟΣ αμφις. POPE. r, in the language of the old Latin poet (cited by Sicero, Tuscul., lib. i., cap. 15), Ubi rigida constat crassa caligo inferum. "On the whole, then, raprapovv, in St. Peter, is the ame as pintei es Taprapov, to throw into Tartarus, a Homer, only rectifying the poet's mistake of Tartarus being in the bowels of the earth, and reurring to the original sense of that word above explained, which when applied to spirits must be nterpreted spiritually; and thus тapraρwoαg will mport that God cast the apostate angels out of his resence into that Copos тov σrorovs, blackness of darkless (2 Pet. ii. 17; Jude, ver. 13), where they will >e for ever banished from the light of his countenance, nd 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 "ight 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. Verse 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 1 Pet. iii. 20, that eight persons are here meant, which were avros, he himself the tenth (i. e. he and nine others) were chosen to this. See a number of other examples in Kyphe. World of the ungodly] A whole race without Godwithout any pure worship or rational religion. Verse 6. The cities of Sodom and Gomorrha] See the notes on Gen. xix. 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. Verse 7. Vexed with the filthy conversation] Karaπονουμενον ὑπο της των αθεσμων εν ασελγεια ανασrpoons Being exceedingly puined with the unclean conduct of those lawless persons. What this was, see in the history, Gen. xix., and the notes there. Verse 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 ẞasavičev, tormented, is not less emphatic than the word Karanovovμevov, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned. Verse 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 Description of false teachers A. M. cir. 4064. A. D. cir. 60. An. Olymp. cir. CCIX. 4. A.U.C. cir. 813. b с a A. M. cir. 4064 A. D. cir. 60. to be taken and destroyed, speak evil of the things that they understand not; and shall utterly A.U.C. cir. 813. cir. CCIX. 4. 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous perish in their own corruption; are they, self-willed; they are not afraid to 13 And shall receive the reward of unspeak evil of dignities. righteousness, as they that count it pleasure 11 Whereas angels, which are greater into riot in the day time. Spots they are and power and might, bring not railing accusation e d against them before the Lord. 12 But these, 'as natural brute beasts, made 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. Verse 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] Toxunra They are bold and daring, headstrong, regardless of fear. Self-willed] Avladus 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. Verse 11. Whereas angels, &c.] 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 Zech. iii. 1, and Jude 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; be only said, The blemishes, sporting themselves with their own deceivings, while they feast with you; 14 Having eyes full of adultery, and that Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny. Before the Lord.] Παρα Κυρίῳ is wanting in a number of MSS. and most of the Versions. Verse 12. But these, as natural brute beasts] 'D; aloya Zwa qvouka' As those natural animals void ef 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. thứ corrupt doctrines and vicious practices. Verse 13. They that count it pleasure to riot in th day time.] Most sinners, in order to practise the abominable pleasures, seek the secrecy of the night; but these, bidding defiance to all decorum, decency, and shame, take the open day, and thus proclain. 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] Ev raiç azatais. But instead of this, AB, and almost all the Versions and several of the Fathers, have εν ταις αγαπαις, ότι gour love-feasts, which is probably the true reading. While they feast with you] It appears they beld & kind of communion with the church, and attended sacred festivals, which they desecrated with their own unhallowed opinions and conduct. Verse 14. Having eyes full of adultery] Moxalilo 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 μoixaxidos, 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 poixadias, of adultery. |
