on 2-peter 2 :1
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, Exodus 15:16, and to be the Father that had bought them, Deuteronomy 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.
on 2-peter 2 :1
But there were false prophets also among the people - In the previous chapter, 2 Peter 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 Matthew 24:5, Matthew 24:24; Acts 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 Matthew 7:13; Romans 9:22; Philippians 3:19; 2 Peter 3:16 - in all of which places it refers to the future loss of the soul The same word also is rendered "perdition" in John 17:12; Philippians 1:28; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 3:7; Revelation 17:8, Revelation 17:11 - in all which places it has the same reference. On the meaning of the word rendered "heresies," see the Acts 24:14 note; 1 Corinthians 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: 1 Timothy 6:1-2; Titus 2:9; 1 Peter 2:18, where it is rendered "masters;" Luke 2:29; Acts 4:24,; Revelation 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: Matthew 13:44, Matthew 13:46; Matthew 14:15; Matthew 21:12; Matthew 25:9-10; Matthew 27:7; Mark 6:36-37; Mark 11:15; Mark 15:46; Mark 16:1; Luke 9:13; Luke 14:18-19; Luke 17:28; Luke 19:45; Luke 22:36; John 4:8; John 6:5; John 13:29; 1 Corinthians 7:30; Revelation 3:18; Revelation 13:17; Revelation 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: 1 Corinthians 6:20; 1 Corinthians 7:23, "Ye are 'bought' with a price;" and in the following places it is rendered "redeemed," Revelation 5:9; Revelation 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; 2 Corinthians 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:
on 2-peter 2 :1
2:1 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.