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XXIV

"BY THEIR FRUITS YE SHALL KNOW THEM"

"But chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: whereas angels, though greater in might and power, bring not a railing judgement against them before the Lord. But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the daytime, spots and blemishes, revelling in their lovefeasts while they feast with you; having eyes full of adultery, and that cannot cease from sin; enticing unsteadfast souls; having a heart exercised in covetousness; children of cursing; forsaking the right way, they went astray having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; but he was rebuked for his own transgression: a dumb ass spake with man's voice and stayed the madness of the prophet."—2 Peter ii. 10-16.

The Apostle now pictures in the darkest colours the evil-doing and evil character of those who are bringing into the Churches their "sects of perdition," those wolves in sheep's clothing who are mixing themselves, and are likely to make havoc, among the flock of Christ. He hopes that thus the brethren, being forewarned, will also be forearmed. And not only does he describe these bold offenders: he also reiterates in many forms the certainty of their evil fate. They aim at destroying others, and shall themselves meet destruction; their wrong-doing shall bring a recompense in298 kind upon their own heads. They are a curse among the people, but the curse will also fall on themselves; they are agents of ruin, and shall perish in the overthrow which they are devising.

But chiefly them that walk after the flesh in the lust of defilement, and despise dominion. These chiefly—that is, above other sinners—does God keep under punishment. It cannot be otherwise, for on them His chastisements have little effect. They have entered on a road from which return is rare, neither do they take hold on the paths of life; their whole bent is for that which defileth, not only defiling them, but spreading defilement on every side. They are renegades, too, from the service of Christ; and having cast off their allegiance to Him, they make their lust their law. The verse describes the same character in two aspects: those who walk after the flesh follow no prompting but appetite, have no lord but self.

Daring, self-willed, they tremble not to rail at dignities. The Apostle passes on to describe another and more terrible manifestation of the lawlessness of these false teachers. They have so sunk themselves in the grossness of material self-indulgence that they revile and set at nought the spiritual world and the powers that exist therein. In the term "dignities" the Apostle's thoughts are of the angels, against whom these sinners scruple not to utter their blasphemies. The good angels, the messengers from heaven to earth, the ministering spirits sent forth to minister to those who shall be heirs of salvation, they are bold to deny; while concerning the evil angels, to whose temptations they have surrendered themselves, they scoff, representing their lives as free and self-chosen, and at their own disposal. The two terms "daring," "self-willed,"299 seem to point respectively to these two forms of blasphemy. They tremble not, they dare to deny the existence of the good, and they shrink not to mock at the influence of the powers of evil. Thus in mind and thought they are as debased as in their bodies, and by their lessons they corrupt as much as by their acts.

Whereas angels, though greater in might and power, bring not a railing judgement against them before the Lord. The explanation of this passage is not without difficulty, because of the indefiniteness of the words "against them." To whom is reference here made? It can hardly be questioned that by δόξαι, "dignities," literally "glories," in the previous verse the Apostle meant angels, the dignities of the spirit-world, in contradistinction to κυριότης, "dominion," in which he before referred to those earthly authorities whom these false teachers set at nought. The verbs used in the two clauses support this view. The dominion they venture to despise, at the dignities they rail, whereas they ought to be afraid of them. Now even to the fallen angels there attaches a dignity by reason of their first estate. In the New Testament the chief of them is called by Christ Himself the "prince of this world" (John xiv. 30), and by St. Paul "the prince of the power of the air" (Eph. ii. 2); and he has a sovereignty over those who shared his rebellion and his fall. Having described the railing of the false teachers in the previous verse as directed alike against the evil angels and the good, it seems preferable here to take "against them" as applying to the evil angels. Even against them, though they must be conscious of their sin and rebellion against God, the good angels, who still abide in the presence of the Lord, bring no railing judgement, utter no reproach or upbraiding.

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There may have been in St. Peter's thought that solemn scene depicted in Zech. iii., where, in the presence of the angel of the Lord, that highest angel who is Jehovah's special representative, Joshua the high-priest appears, and at his right hand Satan standing to be his adversary, and to charge him, and the nation through him, with their remissness in the work of the restoration of God's temple. There the angel of the Lord, full of mercy, as Satan was full of hate, checked the adversary's accusation, saying, "The Lord rebuke thee, Satan." The same application of the words "against them" is suggested by the apocryphal illustration in St. Jude (ver. 9), where in the contention about the body of Moses no greater rebuke is administered to the devil by the archangel Michael.

This exposition does not remove all difficulty. For as the angels in the verse appear to be spoken of as superior in might and power to these corrupt teachers, it seems natural at first sight to refer to them the indefinite expression, and to explain that the angels, though they be so exalted, bring no railing judgement before God against these teachers and their evil doings. But from what Scripture tells us of the angels, it is not easy to understand how or why they should bring such a judgement. Nowhere is such an office assigned to, or exercised by, these spiritual beings, nor are we anywhere told that the observance of the deeds of the wicked is in their province. They rejoice over one sinner that repenteth; they stand in God's presence as the representatives of spotless innocence; they are sent forth by God as His messengers of judgement and of love; but we never find them as accusers of the wicked. That office Satan has taken for his own.

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But the words which the Apostle uses seem hardly to make it necessary that the comparison should be between angels and these teachers of destruction. In the passage of Zechariah which we judge to have been in St. Peter's mind when he wrote, the angel is that mightiest spirit among the angelic host who is identified in the language of the prophet with Jehovah Himself; and the angel in St. Jude's illustration is the archangel Michael. Conceiving that by "angels" St. Peter intends these chief members of the celestial powers, the sentence may be taken to mean that the most glorious beings among the angelic throng, those who are greater in might and power than the "dignities" of whom he has spoken, bring no railing judgement even against the fallen angels, whereas these men presume to blaspheme beings of an order far above themselves. Such a conception of subordination in the spirit-world as is here suggested is not foreign to New Testament thought. St. Paul speaks of the angels in heaven as representing "principality, power, might, and dominion" (Eph. i. 21); and in the same Epistle the evil angels are mentioned in like terms: "the principalities, the powers, the world-rulers of this darkness" (vi. 12). Similar language is found also in Col. i. 16. Taking this view of St. Peter's meaning, the daring and presumption of these false teachers are set in a stronger contrast. Whereas the highest angels, those who stand first among the heavenly host and dwell in the immediate presence of the Lord, though they might accuse Satan and his angels of rebellion, yet refrain; these bold transgressors among the race of men cast forth their blasphemy against the whole spiritual world.

But these, as creatures without reason, born mere302 animals to be 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 their303 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.304 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 in305 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 Apostle306 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 seem307 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 in308 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"309 (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.