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Selected Verse: 2 Peter 2:1 - King James

Verse	Translation	Text
2Pe 2:1	King James	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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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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" (Pe2 1:21). also--as well as the true prophets (Pe2 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 Pe1 1:1). Such a "false prophet" was Balaam (Pe2 2:15). there shall be--Already symptoms of the evil were appearing (Pe2 2:9-22; Jde 1:4-13). false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (Pe2 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 (Jde 1:4). damnable--literally, "of destruction"; entailing destruction (Phi 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 (Luk 22:61-62). denying--Him whom, above all others, they ought to confess. Lord--"Master and Owner" (Greek), compare Jde 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 Jo1 4:3). bring upon themselves--compare "God bringing in the flood upon the world," Pe2 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 Jde 1:11, which is akin to this passage.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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" (Pe2 1:21).

also--as well as the true prophets (Pe2 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 Pe1 1:1). Such a "false prophet" was Balaam (Pe2 2:15).

there shall be--Already symptoms of the evil were appearing (Pe2 2:9-22; Jde 1:4-13).

false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (Pe2 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 (Jde 1:4).

damnable--literally, "of destruction"; entailing destruction (Phi 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 (Luk 22:61-62).

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

Lord--"Master and Owner" (Greek), compare Jde 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 Jo1 4:3).

bring upon themselves--compare "God bringing in the flood upon the world," Pe2 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 Jde 1:11, which is akin to this passage.

Notes on the Bible, by Albert Barnes, [1834]
But there were false prophets also among the people - In the previous 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 apōleias. "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 Despotēs. 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 Despotēn 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 Despotēs, 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 apōleian) 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 reverse 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.

Notes on the Bible, by Albert Barnes, [1834]

But there were false prophets also among the people - In the previous 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 apōleias. "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 Despotēs. 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 Despotēn 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 Despotēs, 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 apōleian) 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 reverse 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
But Introducing a contrast with those who spake by the Holy Ghost (Pe2 1:21). There were (ἐγένοντο) Rev., better, there arose. There shall be Note that Peter speaks of them as future, and Jude (Jde 1:4) as present. False teachers (ψευδοδιδάσκαλοι) Only here in New Testament. Who (πὅτινες) Of that kind or class which, etc. Privily shall bring in (παρεισάξουσιν) Only here in New Testament. The kindred adjective occurs Gal 2:4, "false brethren privily brought in" (παρεισάκτους). The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jde 1:4, crept in unawares. The verb means, literally, to bring (ἄγειν) into (εἰς) by the side of (παρά). Damnable heresies (αἱρέσεις ἀπωλείας) Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις, the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Act 5:17; Act 15:5; Act 28:22), though the Rev. has an odd variety in its marginal renderings. See Act 24:14; Co1 11:19; Gal 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. Denying A significant word from Peter. The Lord (δεσπότην) In most cases in the New Testament the word is rendered master, the Rev. changing lord to master in every case but two - Luk 2:29; Act 4:24; and in both instances putting master in margin, and reserving lord for the rendering of κύριος. In three of these instances the word is used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of Rev 6:10, and retains Lord in Luk 2:29; Act 4:24. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament δεσπότης and κύριος are used interchangeably of God, and of masters of servants. Swift (ταχινὴν) Used by Peter only. See on Pe2 1:14.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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¹¹ Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

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;

³ And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

⁶¹ And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
⁶² And Peter went out, and wept bitterly.

²³ Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

¹⁹ Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

² That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

⁴ For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
⁵ I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
⁶ And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
⁷ Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
⁸ Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
¹⁰ But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.
¹¹ Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
¹² These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
¹³ Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

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:
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: an 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.

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;

¹ Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

¹⁹ We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
²⁰ Knowing this first, that no prophecy of the scripture is of any private interpretation.
²¹ For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

²¹ For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

¹⁵ And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

³ And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
⁴ These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

⁹ And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

²³ Ye are bought with a price; be not ye the servants of men.

²⁰ For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

¹¹ And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

¹⁷ And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

¹⁸ I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

³⁰ And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

²⁹ For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.

⁵ When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?

⁸ (For his disciples were gone away unto the city to buy meat.)

³⁶ Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

⁴⁵ And he went into the temple, and began to cast out them that sold therein, and them that bought;

²⁸ Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

¹⁸ And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
¹⁹ And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

¹³ But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.

¹ And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

⁴⁶ And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

¹⁵ And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

³⁶ Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
³⁷ He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

⁷ And they took counsel, and bought with them the potter's field, to bury strangers in.

⁹ But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
¹⁰ And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

¹² And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

¹⁵ And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.

⁴⁶ Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

⁴⁴ Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

¹⁰ And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

²⁴ And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

²⁹ Lord, now lettest thou thy servant depart in peace, according to thy word:

¹⁸ Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

⁹ Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

¹ Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
² And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

¹⁹ For there must be also heresies among you, that they which are approved may be made manifest among you.

¹⁴ But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

¹¹ And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

⁸ The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

⁷ But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

³⁹ But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

⁹ But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

²⁸ And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

¹² While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

¹⁶ As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

¹⁹ Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

²² What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

¹³ Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

²⁹ For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
³⁰ Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

²⁴ For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

⁵ For many shall come in my name, saying, I am Christ; and shall deceive many.

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.

¹⁴ Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.

²⁴ And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

²⁹ Lord, now lettest thou thy servant depart in peace, according to thy word:

¹⁰ And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

²⁴ And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

²⁹ Lord, now lettest thou thy servant depart in peace, according to thy word:

²⁰ Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

¹⁹ For there must be also heresies among you, that they which are approved may be made manifest among you.

¹⁴ But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

²² But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

⁵ But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

¹⁷ Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,

⁴ And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

²¹ For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

⁶ 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?

¹⁶ Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.