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Selected Verse: 2 Peter 2:11 - King James
| Verse |
Translation |
Text |
| 2Pe 2:11 |
King James |
Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
which are--though they are.
greater--than these blasphemers. Jude instances Michael (Jde 1:9).
railing accusation--Greek, "blaspheming judgment" (Jde 1:9).
against them--against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.
before the Lord--In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, Co1 4:4-5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." Sa2 16:7-8, Shimei; Num 16:2-3, Korah, &c., referred to also in Jde 1:11; Num 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul." |
| Notes on the Bible, by Albert Barnes, [1834] |
Whereas angels - The object, by the reference to angels here, is to show that they, even when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement here is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Jude says, Jde 1:9-10, there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. See the notes at Jde 1:9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of "angels," yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true.
Which are greater in power and might - And who might, therefore, if it were in any case proper, speak freely of things of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, see the notes at Jde 1:9.
Bring not railing accusation - They simply say, "The Lord rebuke thee," Jde 1:9. Compare Zac 3:2. The Greek here is, "bring not blasphemous or reproachful judgment, or condemnation" - βλάσφημον κρίσιν blasphēmon krisin. They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches.
Against them - Margin, "against themselves." So the Vulgate. The more correct reading is "against them;" that is, against those who might be regarded as their adversaries, Jde 1:9, or those of their own rank who had done wrong - the fallen angels.
Before the Lord - When standing before the Lord; or when represented as reporting the conduct of evil spirits. Compare Zac 3:1-2. This phrase, however, is missing in many manuscripts. See Wetstein. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Power and might (ἰσχύΐ καὶ δυνάμει)
Rev., might and power. The radical idea of ἰσχύς, might, is that of indwelling strength, especially as embodied: might which inheres in physical powers organized and working under individual direction, as an army' which appears in the resistance of physical organisms, as the earth, against which one dashes himself in vain: which dwells in persons or things, and gives them influence or value: which resides in laws or punishments to make them irresistible. This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, "Love the Lord thy God with all thy strength" (Mar 12:30): "according to the working of his mighty power" (Eph 1:19). So the kindred adjective ἰχσυρός. "A strong man" (Mat 12:29): a mighty famine (Luk 15:14): his letters are powerful (Co2 10:10): a strong consolation (Heb 6:18): a mighty angel (Rev 18:21). Also the verb ἱσχύω. "It is good for nothing" (Mat 5:13): "shall not be able" (Luk 13:24): "I can do all things" (Phi 4:13): "availeth much" (Jam 5:16).
Δύναμις is rather ability, faculty: not necessarily manifest, as ἰσχύς: power residing in one by nature. Thus ability (Mat 25:15): virtue (Mar 5:30): power (Luk 24:29; Act 1:8; Co1 2:4): "strength of sin" (Co1 15:56). So of moral vigor. "Strengthened with might in the inner man" (Eph 3:16): "with all might (Col 1:11). It is, however, mostly power in action, as in the frequent use of δυνάμεις for miracles, mighty works, they being exhibitions of divine virtue. Thus "power unto salvation" (Rom 1:16): the kingdom coming in power" (Mar 9:1): God himself called power - "the right hand of the power" (Mat 26:64), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Eph 1:21; Rom 8:38; Pe1 3:22). Generally, then, it may be said that while both words include the idea of manifestation or of power in action, ἰσχύς emphasizes the outward, physical manifestations, and δύναμις the inward, spiritual or moral virtue. Plato ("Protagoras," 350) draws the distinction thus: "I should not have admitted that the able (δυνατοὺς) are strong (ἰσχυροὺς), though I have admitted that the strong are able. For there is a difference between ability (δύναμιν) and strength (ἰσχύν). The former is given by knowledge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle ("Rhet.," i., 5) says "strength (ἰσχὺς) is the power of moving another as one wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong (ὁ ἰσχυρὸς) is strong for all or for some of these things."
Railing judgment
Compare Jde 1:9; Zac 3:1, Zac 3:9. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Whereas angels - When they appear before the Lord, Job 1:6, Job 2:1, to give an account of what they have seen and done on the earth. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Whereas angels, etc. - This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zac 3:1, and Jde 1:9; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny.
Before the Lord - Παρα Κυριῳ is wanting in a number of MSS. and most of the versions. |
8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
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.
2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:
3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?
7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
8 The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.
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.
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.
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
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.
2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
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.
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.
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.
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.
9 For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
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.
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
56 The sting of death is sin; and the strength of sin is the law.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
13 I can do all things through Christ which strengtheneth me.
24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.
14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
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.
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.