taken and destroyed, railing in matters whereof they are ignorant,
shall in their destroying surely be destroyed._ The glory of man in
creation is his reason. It is bestowed that he may freely, and not by
constraint, consent unto the will of God, and also may by it
discipline the body and hinder it from becoming his master. For the
soul tabernacling in the flesh there is ever this peril, and by it
these false teachers in the Asian Churches had been ensnared. Thus
they were degraded, and were frustrating the end for which the light
of reason was given. They were become like the horse and mule, which
have no understanding. When the serpent tempted Eve, he set before her
his own elevation through the fruit which to her was forbidden.
"I of brute human, ye of human gods,"
was his tempting speech. These men had given themselves up for a less
noble bribe. The bait of sensual indulgence was offered, and their
acceptance of it had brought them down to the level of creatures
without reason. Their conduct and their lessons merited such a
comparison, and showed how their nobler part had been warped by
excess. To blaspheme against the powers of the spirit-world is conduct
which can only be paralleled by that of the senseless animals, which,
with utter ignorance of consequences, will rush upon objects whose
strength they know not, and perish in their blind onslaught. But the
beasts were born to be taken and destroyed; no higher fate was in
their power. Men were meant for a nobler end, and it is only when the
rein is given to appetite that they become from human brutish in their
knowledge, more brutish than to know. Thus in their ignorance they
rail at all loftier thought, and of their railing make a show of
knowledge. Here they are more noxious than the unreasoning brutes.
Their blinding lessons gain a hearing; and those who listen are drawn
on by the same lust, and willingly follow after ignorance. But the
work of all carries condemnation with it. Man, whose gaze was meant
ever to be upward, is bowed down to earth like the beasts of the
field, which are meant only for capture and destruction. On such
perversion God will surely visit. They shall reap the fruit of their
bold self-will, and in the time of their visitation they shall perish.
_Suffering wrong as the hire of wrong-doing._ The Authorised Version
translates a somewhat different text (κομιούμενοι), "and
shall receive the reward of wrong-doing." This is the easier sentence,
and connects itself well with what precedes; but it has not the
strongest support. By the text which the Revised Version has adopted
(ἀδικούμενοι) the Apostle does not mean that these sinners
meet a punishment which they have not deserved, and in that sense
suffer wrong; but that they are themselves brought under the penalties
of the wrong into which they are leading others. As the Psalmist says,
their wickedness comes down on their own pate, and in the net which
they hid privily is their own foot taken. They differ from Balaam,
whose example St. Peter is soon about to instance. These men secure
the reward they seek, larger resources to squander on their lust; yet
this, their success, as they would call it, proves their overthrow.
_Men that count it pleasure to revel in the daytime._ They that are
drunken are drunken in the night, and the same holds ordinarily of
other excesses. They come not to the light because their deeds are
evil. But these men have cast aside all such timorousness. They find
a zest in outrage and in going beyond others, so as to add the daytime
to the night for their indulgences. The sense of "luxury that lasts
but for a day," that is ephemeral, and perishes in the using, is
hardly to be extracted from the Greek; but with St. James (v. 5) in
mind, where the verb is connected with the noun of this verse, "Ye
have lived delicately on the earth and taken your pleasure," it may
perhaps be allowable, as some have done, to interpret ἐν ἡμέρα
as signifying "the time of this present life." The men live
as though life were bestowed for no other object than their revelry.
_Spots and blemishes._ St. Peter must have had in his thought the
epithets which he applied to Christ: "a lamb without blemish and
without spot" (1 Peter i. 9). Utterly alien to the spirit and life of
Jesus is these men's wantonness. They belong rather to him who is
described as a roaring lion, walking about to find whom he may devour.
_Revelling in their lovefeasts while they feast with you._ Here also
the Revised Version accepts a text different from that rendered by the
Authorised, which for the first clause has "sporting themselves with
their own deceivings" (ἀπάταις). This refers to "the
feigned words" with which they have been pictured as making a gain of
the unstable souls whom they lead astray. They find a sport in their
delusion, a pleasure, which is devilish, in the evil they are working.
The other reading, ἀγάπαις, which is also found in Jude 12,
refers to those gatherings of the faithful in the earliest period of
the Church's history where the brethren by partaking in common of a
simple meal gave a symbol of Christian equality and love. It may be
that this in its origin was the assembling of the congregation for
"the breaking of bread," but we soon find the social meal had become a
distinct observance. And we know from St. Paul's letter to the Church
of Corinth that disorder was introduced into these meetings, and that
luxury and disparity ofttimes took the place of simplicity and
equality. "In your eating," says the Apostle, "each one taketh before
other his own supper, and one is hungry, and another is drunken....
When ye come together tarry one for another" (1 Cor. xi. 21). In these
Asian congregations the evil had gone to a greater length. Instead of
a sober assembly, where friendly converse might form a fitting
accompaniment to the more solemn breaking of bread in remembrance of
their Lord, these lovefeasts were converted into a revel by the
luxurious additions which the false teachers took care to have
supplied. The Apostle calls them _their_ lovefeasts, because it was
from their conduct that the gathering took its character. The members
of the Church were indeed invited, but these men made themselves
leaders of the meal, and turned what was meant to be a simple repast
into a scene of riot and indulgence. But such excess only opens the
floodgates for more.
_Having eyes full of adultery, and that cannot cease from sin._ These
preachers of freedom from the restraints of the Law must make their
evil liberty known, and so they shamelessly parade it even in the
meetings of the brethren. They cast about them their licentious
glances, and their lustful gaze is unchecked. Nay, they have so given
it rein that now it is beyond their control. Their eyes _cannot_ cease
from sin. The original speaks of "eyes full of an adulteress." By this
unusual expression the Apostle seems to point to the danger that such
conduct would meet with a response, that the sisters in the Church
would be beguiled and led to join hands with these teachers of
licence. With this we may compare the language addressed to the Church
of Thyatira concerning "the woman Jezebel, which calleth herself a
prophetess, and teacheth and seduceth My servants to commit
fornication" (Rev. ii. 20).
_Enticing unstedfast souls; having a heart exercised in covetousness;
children of cursing._ A very pestilence must such men have been to the
Churches. For there are always many to be found who are not
established in the truth, though it be present with them, men whom the
bait of a promised freedom, with its assumption of superiority, will
always catch. There is in it a witchery worse even than that which, in
another direction, had once before led the Galatians astray. Satan
himself offers the temptation, and finds allies within men's hearts to
help his cause. It is only by those stedfast in the faith that he can
be withstood (1 Peter v. 9). They look beyond to-day, and to a
brighter, purer joy than any which he can offer. So they are safe.
But, alas! in the Churches such men are often but the remnant, and the
trade of the beguiler makes its gain in every age. And it was for
material gain these men were laying themselves out; and, that they
might be perfect in their craft, they had put themselves, as it were,
to school, gone through a training. As was said of Israel in old time
(Jer. xxii. 17), their eyes and their heart are but for their
covetousness, greed of defilement, and greed of gain. Children of
cursing are they in a double sense: they are a curse to those whom
they lead astray; and in spite of the popularity which for a time they
will seem to enjoy, there is no blessing upon them. Their doom is
foretold from of old. The lamp of God's prophecy makes it clear that
such men are the children of Cain.
_Forsaking the right way, they went astray, having followed the way of
Balaam the son of Beor, who loved the hire of wrong-doing._ It is an
aggravation of wrong-doing when those who know the good willingly
choose the evil. Of such men there is little hope. To wander is their
choice; and as wrong paths are many, and the right but one, they
become wanderers to the end. That the closing of their eyes was in
these teachers a self-chosen course we see from the example which St.
Peter has chosen to illustrate their character. Balaam, however he
gained his knowledge and however unworthy he was to possess it,
certainly knew much of Jehovah, and had been used to keep alive the
knowledge of God among the heathen round about him; but his heart was
not whole with God. To be known as the prophet of the Lord was a
reputation which he prized, but mainly, as it seems, for the credit it
gave him among his fellows. When the chance came, he would fain
endeavour to serve two masters. It has been for ever true, "Ye cannot
serve God and mammon"; but Balaam resolved to try. He thought by
importunity to prevail with God for so much liberty of speech as would
gain Balak's silver and gold. When his intention was thwarted, and his
mouth was filled with blessings instead of curses, he still hankered
after Balak's honours and money, and wrought for Israel by his counsel
the curse which his lips were hindered from uttering.
And these teachers of licence in the name of freedom moved among the
Christian Churches as though they were true brethren. They used
Christian phrases in their "feigned words," yet were ready to lead
their followers in a way as dissolute as that which the son of Beor
suggested to the Midianites (Num. xxxi. 16) that the children of
Israel might trespass against the Lord. For these men's hearts were
set on the hire of wrong-doing. Yet their offence was even fouler than
Balaam's, for to their lust and covetousness they added hypocrisy.
_But he was rebuked for his own transgression: a dumb ass spake with
man's voice and stayed the madness of the prophet._ The word which St.
Peter here uses for "rebuke", and which is found nowhere else in the
New Testament, implies a rebuke administered by argument, a refutation
such as reasonable persons will yield to. The dumb ass (St. Peter's
word is literally _beast of burden_) appealed to her conduct all her
life through. Was I ever wont to do this unto thee? Should I do so now
without good reason? The reason was made plain at the sight of the
angel. That presence made the rider bow his head and fall on his face.
But what excuse was there for his lawlessness? For that is the sense
which the Apostle puts on Balaam's transgression. And the word which
he adds makes the rebuke more strong. It was _his own_ transgression.
The swerving of the dumb beast was not of herself. She would have held
to the right way had it been possible, but her master's lawlessness
was very madness; and he was the prophet, she the speechless brute. It
has been said, _Quem Deus vult perdere prius dementat_. But the
proverb is not true. The destruction is not of God's will; the madness
comes of a self-chosen course of rebellion. Ever God's voice is, as it
was of old, "It is thy destruction, O Israel, that thou art against
Me, against thy help" (Hos. xiii. 9). The ruin is self-destruction,
an infatuation which will accept no remonstrance, brook no check. For
the warning voice of the dumb beast only hindered Balaam's evil
project for a brief moment; and though the Divine power which loosed
the tongue of the ass kept her master's in check, the maddening greed
for Balak's gold was in his heart, and at all costs would be
satisfied, and led him to destruction. Such is the penalty of those
who willingly desert the right way through love of the hire of
wrong-doing. In forsaking God, they forsake the fountain of wisdom.
Then their lawlessness degrades their human endowments to the level of
the brutish, and the obedient drudging of the dumb beasts of burden
speaks loud--for God gives it a tongue--against the mad errors of
rebellious men.
XXV
_ALTOGETHER BECOME ABOMINABLE_
"These are springs without water, and mists driven by a storm;
for whom the blackness of darkness hath been reserved. For,
uttering great swelling _words_ of vanity, they entice in the
lusts of the flesh, by lasciviousness, those who are just
escaping from them that live in error; promising them liberty,
while they themselves are bondservants of corruption; for of whom
a man is overcome, of the same is he also brought into bondage.
For if, after they have escaped the defilements of the world
through the knowledge of the Lord and Saviour Jesus Christ, they
are again entangled therein and overcome, the last state is
become worse with them than the first. For it were better for
them not to have known the way of righteousness, than, after
knowing it, to turn back from the holy commandment delivered unto
them. It has happened unto them according to the true proverb,
The dog turning to his own vomit again, and the sow that had
washed to wallowing in the mire."--2 PETER ii. 17-22.
The Apostle now describes these traitors to the cause of Christ under
another aspect. They proffer themselves as guides and teachers. As
such they should be sources of refreshment and help. But in every
respect they belie the character which they have assumed. _These are
springs without water._ The blessing of a spring is only known to the
full in Eastern lands. Hence it is that in Bible language wells and
fountains are constantly used as emblematic of happiness. When Israel
is brought out of Egypt, their destination is described as "a land of
fountains." Mental and spiritual blessings are pictured by this
figure: "The mouth of a righteous man is a well of life" (Prov. x.
11); "The wellspring of wisdom is a flowing brook" (Prov. xviii. 4).
The invitation which the prophet publishes in God's name runs, "Ho,
every one that thirsteth, come ye to the waters" (Isa. lv. 1); and the
gracious promise is, "With joy shall ye draw water out of the wells of
salvation" (Isa. xii. 3). To those who had been accustomed to language
of this sort St. Peter's words convey a picture of utter
disappointment. Where men had a right to expect that they would find
brightness and refreshment, where they were promised an oasis in the
world's desert, there proved to be only a delusive mirage; and for
this the brethren were beguiled to forsake the living waters which
Christ has promised to His faithful ones. _And mists driven by a
storm._ Here the same thought is put into another shape. Mists,
resting above the ground, play a part like that of the watersprings
beneath. They protect from scorching heat, and drop down blessing on
the thirsty land. But when they are chased away by the whirlwind, they
can furnish neither protection nor nourishment. And so helpless for
those who followed them were these apostles of licence. Like mists
they were, it is true, but only in their blinding influence. They
brought with them blasts of vain doctrine, in their craftiness, after
the wiles of error, and so created a desolation for those who sought
unto them. We cannot help comparing this description with the
ever-increasing illumination that flows from the lamp of prophecy,
making the world's dark places light.
_For whom the blackness of darkness hath been reserved._ Yes, for
these also God has a destiny in store. It is reserved, as is the
incorruptible inheritance (1 Peter i. 4) which awaits His faithful
ones. But it is in those pits of darkness to which the rebellious
angels were committed. Yet even in the Apostle's language there shines
out somewhat of God's mercy. The sinner's doom is certain, but the
blow has not yet fallen; the blackness of darkness is prepared, but
was not prepared for men. Only those fall into it who persist in their
rebellion. For them, in the words of Christ, it will be the outer
darkness, where is the weeping and the gnashing of teeth.
_For, uttering great swelling words of vanity, they entice in the
lusts of the flesh, by lasciviousness, those who are just escaping
from them that live in error._ St. Peter's words are here very aptly
chosen to contrast the boastful pretensions of these corrupters with
the hollowness and delusion of all they promise. St. Jude (16) tells
of the great swelling words, but does not add that further touch which
proclaims their emptiness; St. Paul (1 Tim. i. 6) says that such men
fall to their vain and boastful talking because they have swerved from
purity of heart, from a good conscience, and from faith unfeigned.
From such there is nothing to be expected but falseness and unreality;
they arrogate to themselves a penetration which others have not.
Theirs it is to have found a deeper meaning in revelation, to have
worked their way to a freedom beyond the rest, a freedom in the midst
of sin, which imparts to those who attain to it a freedom to sin with
impunity. Thus do they entice in the lusts of the flesh by
lasciviousness. Such a liberty suits the natural man; such guides find
many to follow them.
True Christian freedom, the freedom of St. Paul, calls for constant
watchfulness, earnest anxiety at every step, for life is full of
treacherous roads. But forethought and carefulness are lacking for the
most part in those who have just escaped from the entanglements of
error. "I buffet my body," was the Apostle's rule, "and bring it into
bondage" (1 Cor. ix. 27). This was the discipline to free the soul.
And to others he preaches in his letter to Timothy that "the grace of
God hath appeared, bringing salvation to all men" (2 Tim. ii. 11). But
mark the pathway which leads to this life: "Instructing us to the
intent that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly in this present world." Such precepts
these men mocked at. There was a nobler knowledge, they said, a higher
initiation. To this they had attained; to this they beguiled their
followers.
Such men are unspeakably dangerous to those who have made but little
progress in spiritual life. It is only those who, like Nehemiah of
old, have become firm of purpose through prayer to the God of heaven,
and know the dangers that everywhere beset them, that can withstand
such temptation. As he laboured amid the ruins of Jerusalem, which he
was so zealous to restore, there came to him the invitation of the
Samaritans, "Come, let us meet together; ... let us take counsel
together" (Neh. vi.). No doubt the village in the plain of Ono, to
which they asked him to come, was a pleasanter place just then than
the bare hill-top of Zion, with its desolation and ruins. But his
heart misgave him at the words of such counsellors. "They thought to
do me mischief." And his sturdy answer to the tempters is a pattern
and a lesson for all time: "I am doing a great work, so that I cannot
come down." For it is always to come _down_ that such counsellors
invite us, not to be afraid of putting ourselves on their level. They
may cloke it under the name of elevation, as these Asian tempters did.
They talk of this as liberty and power, just as the archfiend himself
spake to the Saviour, tempting Him to a boastful display of His trust
in His Father: "Cast Thyself down." Those who fall fall in this way,
by a too ready yielding to some acceptable bait; and then they find
themselves, not free, but prisoners. And the weak in the faith, those
who are only just escaped from error, are those from among whom the
deluders seek and find their victims.
_Promising them liberty, while they themselves are bondservants of
corruption; for of whom a man is overcome, of the same is he also
brought into bondage._ Here we have two views of the same persons.
First their own picture. They proclaim their superiority in lofty
terms. Satan and his servants have always been liberal with promises.
"Ye shall be as gods, knowing good and evil," "All these things will I
give Thee, if Thou wilt fall down and worship me," are sample speeches
of the arch-tempter. And these men follow their master; but, says the
Apostle, they are themselves in the grossest slavery. He personifies
Destruction as a power who holds them in her chains. And the idea sets
sin before us in a terrible light. It begins in the single act, over
which men fancy they have entire control; but the acts become a habit,
and this, like a mighty, living power within men, but beyond their
sway, overmasters their whole being, and drives them at its will. In
the case of these men, no faculty was free; their very eyes could not
cease from sin.
_For if, after they have escaped the defilements of the world through
the knowledge of the Lord and Saviour Jesus Christ, they are again
entangled therein and overcome, the last state is become worse with
them than the first. Corruptio optimi pessima_ is a well-known and
very true dictum, and the Apostle sets these false teachers before us
as a notable illustration of it. The backsliders, the renegades who
desert a good cause, are sure to exhibit intense hostility to the
position from which they have fallen away. They are constrained to do
so that men may think they have a warrant for their conduct; and often
they have an uneasy conscience, which they must try to silence by
large assertion of the rectitude and wisdom of what they do. Satan
himself is the great instance. The state from which by rebellion he
fell was unspeakably glorious, a life in the presence of perfect
holiness. Now he takes his pleasure in marring everything that is
holy, in defiling God's world and filling it with pollution through
the sin which he has introduced.
These Asian backsliders had tasted the good grace of God. The Apostle
speaks of their knowledge of Christ as that true comprehension of His
love and mercy which draws men away from the world and its
allurements. They had escaped and found a camp of refuge. But to take
service under Christ means to bear the cross, and to bear it
patiently. Jesus puts His servants to the proof, and not all who have
set their hands to the plough continue stedfast in their work till the
harvest comes. They halt in the process of that growth of grace which
St. Peter describes in the first chapter of this letter. In their
temperance they should provide patience, endurance in well-doing.
Many, however, persevere but for a little time; and the world seizes
the opportunity of their doubt and hesitation, comes forward with its
allurements, and captures the weak in faith. And such were these men,
and their capture was fatal. They were now in the toils of a net from
which there was little chance of escape; they were overcome and made
very slaves. In their first efforts to walk with Christ they had been
enabled to wrest themselves away from their evil life; but now they
were sunk down, overpowered, and blind, with a blindness the more
terrible because they had known what it was to have sight. Their last
state was unspeakably worse than the first.
St. Peter has in mind the parable of his Master (Matt. xii.; Luke xi.)
which was spoken prophetically of the Jewish people. There Christ
tells of the evil spirit which has been cast out, but no attempt made
to fill his place with a better tenant. Soon finding no rest, he
returns, and beholds his former home swept, and garnished, and
unoccupied. Then he goes and takes seven other spirits more wicked
than himself, who enter with him and dwell there. With what solemn
meaning come those words which follow the parable, "Blessed are they
that hear the word of God and _keep_ it!" (Luke xi. 28). To have
heard, and not to have kept, indeed makes the last state worse than
the first.