2 Peter 2:16

2 Peter 2:16

But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.

a. NLT: But Balaam was stopped from his mad course when his donkey rebuked him with a human voice. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV: But he was rebuked for his own transgression: a dumb ass spake with man’s voice and stayed the madness of the prophet.[Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: And had a rebuke of his own iniquity -- a dumb ass, in man's voice having spoken, did forbid the madness of the prophet. [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Classic Amplified: But he was rebuked for his own transgression when a dumb beast of burden spoke with human voice and checked the prophet’s madness. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

1. “But was rebuked for his iniquity…”

a. But [Strong: 1161. de deh a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).]

b. was [Strong: 2192. echo ekh'-o, including an alternate form scheo skheh'-o; (used in certain tenses only) a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):--be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.]

c. rebuked [Strong: 1649. elegxis el'-eng-xis from 1651; refutation, i.e. reproof:--rebuke.] [Thayer: refutation, rebuke.]

d. [for] his [Strong: 2398. idios id'-ee-os of uncertain affinity; pertaining to self, i.e. one's own; by implication, private or separate:--X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own).]

e. iniquity [Strong: 3892. paranomia par-an-om-ee'-ah from the same as 3891; transgression: iniquity.] [Thayer:  breach of law, transgression, wickedness.]

1). Balaam was rebuked for his sin. The source for it though is astonishing, coming from an animal. 

2.  “…the dumb ass speaking with man's voice forbad the madness of the prophet.”

a. [the] dumb [Strong: 880. aphonos af'-o-nos from 1 (as a negative particle) and 5456; voiceless, i.e. mute (by nature or choice); figuratively, unmeaning:--dumb, without signification.]

b. ass [Strong: 5268. hupozugion hoop-od-zoog'-ee-on neuter of a compound of 5259 and 2218; an animal under the yoke (draught-beast), i.e. (specially), a donkey:--ass.]

c. speaking [Strong: 5350. phtheggomai ftheng'-gom-ahee probably akin to 5338 and thus to 5346; to utter a clear sound, i.e. (generally) to proclaim:--speak.]

d. with [Strong: 1722. en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

e. man’s [Strong: 444. anthropos anth'-ro-pos from 435 and ops (the countenance; from 3700); man-faced, i.e. a human being:--certain, man.]

f. voice [Strong: 5456. phone fo-nay' probably akin to 5316 through the idea of disclosure; a tone (articulate, bestial or artificial); by implication, an address (for any purpose), saying or language:--noise, sound, voice.]

g. forbade [Strong: 2967. koluo ko-loo'-o from the base of 2849; to estop, i.e. prevent (by word or act):--forbid, hinder, keep from, let, not suffer, withstand.]

h. the [Strong: 3588. [ten] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ten] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

i. madness [Strong: 3913. paraphronia par-af-ron-ee'-ah from 3912; insanity, i.e. foolhardiness:--madness.]

j. [of] the [Strong: 3588. [tou] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

k. prophet [Strong: 4396. prophetes prof-ay'-tace from a compound of 4253 and 5346; a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet:--prophet.]

1). The Scripture pronounces what Balaam did was insanity. Most people who read the passage miss what happened in verses 20-22. Perhaps the translation they read confuses them or they just don’t see it. The Lord got mad at Balaam because Balaam didn’t wait for the men to call on him. The first thing in the morning he just saddled his ass and went. This is the only explanation for the response from God. If the verses in Numbers 22:20-22 are compared with Numbers 22:35, it is obvious that the only real difference between the two was the condition the LORD stated in verse 20: “If the men come to call thee…”  Why would God be mad enough to kill him because he was doing something that God had said he could do? He was mad enough to kill him because he didn’t wait. It was disobedience. The underlying reason Balaam left before the men came was because of greed. Balaam was running “greedily after the… reward.” Hence the Scripture says it was insanity.

a). Numbers 22:15-35 And Balak sent yet again princes, more, and more honourable than they.

22:16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:

22:17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

22:18And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.

22:19 Now therefore, I pray you, tarry ye here this night, that I may know what the LORD will say unto me more.

22:20 And God came unto Balaam at night, and said unto him, IF THE MEN COME TO CALL THEE, RISE UP, AND GO WITH THEM; but yet the word which I shall say unto thee, that shall thou do.

22:21 AND BALAAM ROSE UP IN THE MORNING, AND SADDLED HIS ASS, AND WENT WITH THE PRINCES OF MOAB.

22:22 AND GOD’S ANGER WAS KINDLED BECAUSE HE WENT: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

22:23 And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 

22:24 But the angel of the LORD stood in a path of the vineyard, a wall being on this side, and a wall being on that side. 

22:25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again.

22:26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

22:27 And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff.

22:28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

22:29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.

22:30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? Was I ever wont to do so unto thee? And he said, Nay.

22:31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in his way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

22:32 And the angel of the LORD said unto him,  Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way  is perverse before me:

22:33 And thine ass saw me, and turned from me these three times: unless she had turned from, me surely now also I had slain thee, and saved her alive.

22:34 And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: not therefore, if it displease thee, I will get me back again.

22:35 And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

2). Institute Of Creation Research Daily Devotional 1/16/14 This tale of a donkey talking has been the object of great ridicule by skeptics. That it is not an allegory or fable, however, but a real historical event was confirmed in the New Testament by the apostle Peter (2 Peter 2:15-16). There is no naturalistic explanation for it, of course, but to insist that the event was impossible is simply to deny the power of God. Such miracles of creation are very rare, however, and there must always be a good reason when God intervenes in the laws which normally govern His creation. One reason in this case, obviously, was to rebuke the prophet Balaam, who was resisting God’s will simply for monetary gain. Balaam’s voice itself would soon also have to be constrained and controlled by God to force him to do God’s will (Numbers 22:38; 23:16, 26; 24:13), blessing Israel instead of pronouncing the curse for which he was to have been paid by the Moabites, who were desperately trying to keep God’s people out of the Promised Land. The Moabites also needed an unforgettable rebuke. They were apostate descendants of Lot, who had known the true God (Numbers 25:1-3), but they were determined to thwart God’s purposes. There may be another, more universal reason: God is concerned about His animal creation, caring even for every sparrow (Matthew 10:29). The animals have been placed under man’s dominion, but they are for his service, his instruction, and his enjoyment—not for his abuse. Thus, Balaam’s ass was providentially allowed by God to rebuke not only Balaam but also anyone who would unnecessarily abuse one of His specially and beautifully designed animal subjects. Most Christians need to be much more sensitive to this concern of God. HMM

2 Peter 2:15

2 Peter 2:15

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;

a. NLT: They have wandered off the right road and followed the footsteps of Balaam son of Beor,[fn] who loved to earn money by doing wrong.  Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV: Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: Having forsaken a right way, they did go astray, having followed in the way of Balaam the son of Bosor, who a reward of unrighteousness did love, [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Classic Amplified: Forsaking the straight road they have gone astray; they have followed the way of Balaam [the son] of Beor, who loved the reward of wickedness. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

1. “Which have forsaken the right way, and are gone astray…”

a. [Which have] forsaken [Strong: 2641. kataleipo kat-al-i'-po from 2596 and 3007; to leave down, i.e. behind; by implication, to abandon, have remaining:--forsake, leave, reserve.] [Thayer: to leave behind, to depart from, leave, to be left, to bid (one) to remain, to forsake, leave to one's self a person or thing by ceasing to care for it, to abandon, leave in the lurch, to be abandoned, forsaken, to cause to be left over, to reserve, to leave remaining, like our "leave behind", it is used of one who on being called away cannot take another with him, especially of the dying (to leave behind), like our "leave", leave alone, disregard, of those who sail past a place without stopping.]

b.  the [Strong: 3588. [ten] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ten] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

c. right [Strong: 2117. euthus yoo-thoos' perhaps from 2095 and 5087; straight, i.e. (literally) level, or (figuratively) true; adverbially (of time) at once:--anon, by and by, forthwith, immediately, straightway.] [Thayer: straight, level, straight forward, upright, true, sincere, straightway, immediately.]

d. way [Strong: 3598. hodos hod-os' apparently a primary word; a road; by implication, a progress (the route, act or distance); figuratively, a mode or means:--journey, (high-)way.] [Thayer:  properly, a way, a travelled way, road, a travellers way, journey, travelling, metaphorically, a course of conduct, a way (i.e. manner) of thinking, feeling, deciding.]

d. [and are] gone astray [Strong: 4105. planao plan-ah'-o from 4106; to (properly, cause to) roam (from safety, truth, or virtue):--go astray, deceive, err, seduce, wander, be out of the way.]  [Thayer: to cause to stray, to lead astray, lead aside from the right way,  to go astray, wander, roam about, to lead away from the truth, to lead into error, to deceive, to be led aside from the path of virtue, to go astray, sin, to sever or fall away from the truth.]

1). The story of redemption is how man went astray and Jesus went seeking us and take the punishment for our sin upon himself.

a). Isaiah 53:6  All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

b). Matthew 18:11-14 For the Son of man is come to save that which was lost.

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?

And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

2). When we return to Him we return to our shepherd.

a). 1 Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

3). The corresponding verse in Jude is verse 11.

Jude 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 Korah.

2. “…following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;”

a. following [Strong: 1811. exakoloutheo ex-ak-ol-oo-theh'-o from 1537 and 190; to follow out, i.e. (figuratively) to imitate, obey, yield to:--follow.]

b. the [Strong: 3588. [ten] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ten] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

c. way [Strong: 3598. hodos hod-os' apparently a primary word; a road; by implication, a progress (the route, act or distance); figuratively, a mode or means:--journey, (high-)way.]

d. [Strong: 3588. [tou] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

e. [of] Balaam [Strong: 903. Balaam bal-ah-am' of Hebrew origin (1109); Balaam, a Mesopotamian (symbolic of a false teacher):--Balaam.]

f. [Strong: 3588. [tou] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

g. [son of] Bosor [Strong: 1007. Bosor bos-or' of Hebrew origin (1160); Bosor (i.e. Beor), a Moabite:--Bosor.]

h. who [Strong: 3739. hos hos, including feminine he hay, and neuter ho ho probably a primary word (or perhaps a form of the article 3588); the relatively (sometimes demonstrative) pronoun, who, which, what, that:--one, (an-, the) other, some, that, what, which, who(-m, -se), etc.]

i. loved [Strong: 25. agapao ag-ap-ah'-o perhaps from agan (much) (or compare 5689); to love (in a social or moral sense):--(be-)love(-ed).] 

j. [the] wages [Strong: 3408. misthos mis-thos' apparently a primary word; pay for service (literally or figuratively), good or bad:--hire, reward, wages.]

k. [of] unrighteousness [Strong: 93. adikia ad-ee-kee'-ah from 94; (legal) injustice (properly, the quality, by implication, the act); morally, wrongfulness (of character, life or act):--iniquity, unjust, unrighteousness, wrong.]

1). These false teachers are committing the same sin as Balaam in that they run “greedily after the error of Balaam for reward.” Balaam was greedy for money, this is clearly seen in Balaam’s behavior. A closer look at Balaam’s sin will be examined in the next verse.

a). Numbers 22:15-22 And Balak sent yet again princes, more, and more honourable than they.

22:16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:

22:17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

22:18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.

22:19 Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more.

22:20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.

22:21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.

22:22 And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

2). Gordon Lindsay writes in his Old Testament Series: “Although he spoke of not accepting Balak’s offer, even if he would, “give me his house full of silver and gold”, it actually was the silver and gold that Balaam was  after.

3). We are warned against the temptation to love money.

a). 1 Timothy 6:10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

2 Peter 2:14

2 Peter 2:14

Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

a. NLT: They commit adultery with their eyes, and their desire for sin is never satisfied. They lure unstable people into sin, and they are well trained in greed. They live under God’s curse. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV: Having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: Having eyes full of adultery, and unable to cease from sin, enticing unstable souls, having an heart exercised in covetousnesses, children of a curse, [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Classic Amplified: They have eyes full of harlotry, insatiable for sin. They beguile and bait and lure away unstable souls. Their hearts are trained in covetousness (lust, greed), [they are] children of a curse [exposed to cursing]! [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

1. “Having eyes full of adultery…”

a. Having [Strong: 2192. echo ekh'-o, including an alternate form scheo skheh'-o; (used in certain tenses only) a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):--be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.]

b. eyes [Strong: 3788. ophthalmos of-thal-mos' from 3700; the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance):--eye, sight.] [Thayer:  the eye, metaphorically, the eyes of the mind, the faculty of knowing]

c. full [Strong: 3324. mestos mes-tos' of uncertain derivation:--replete (literally or figuratively):--full.] [Thayer: full, in reference to persons, whose minds are as it were filled with thoughts and emotions, either good or bad.]

c. [of] adultery [Strong: 3428. moichalis moy-khal-is' a prolonged form of the feminine of 3432; an adulteress (literally or figuratively):--adulteress(-ous, -y).] [Thayer:  an adulteress, as the intimate alliance of God with the people of Israel was likened to a marriage, those who relapse into idolatry are said to commit adultery or play the harlot, figuratively, equivalent to faithless to God, unclean, apostate.]

1). The corresponding verse is in Jude.

a). Jude 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are with water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

2). A couple of verses, one from the Old Covenant and one from the New Covenant fit here.

a). Jeremiah 5:8, 9 They were as fed horses in the morning: every one neighed after his neighbour's wife.

5:9 Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a nation as this?

b). Matthew 5:27-29 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

3). Adam Clark’s Commentary: Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her.

4 ). Albert Barnes NT Commentary: Marg., as in the Greek, an adulteress; that is, gazing with desire after such persons. The word full is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it saw nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is, that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the eye is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed.

2. “…and that cannot cease from sin…”

a. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [that] cannot cease [from]  [Strong: 180. akatapaustos ak-at-ap'-ow-stos from 1 (as a negative particle) and a derivative of 2664; unrefraining:--that cannot cease.] [a-without; katapauo-to quiet down] 

b. sin [Strong: 266. hamartia ham-ar-tee'-ah from 264; a sin (properly abstract):--offence, sin(-ful).] [Thayer: to be without a share in, to miss the mark, to err, be mistaken,  to miss or wander from the path of uprightness and honour, to do or go wrong, to wander from the law of God, violate God's law, sin, that which is done wrong, sin, an offence, a violation of the divine law in thought or in act, collectively, the complex or aggregate of sins committed either by a single person or by many.]

1). These words bring to mind a verse from 2 Timothy that basically declares the same thing. Men will become unable to control themselves. Hence today we have people addicted to everything imaginable.

a). 2 Timothy 3:3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

b). incontinent [Strong: 193. akrates ak-rat'-ace from 1 (as a negative particle) and 2904; powerless, i.e. without self-control:--incontinent.] [akrates; a-negative; kratos-strength.] [Thayer: without self-control, intemperate.][Strong: powerless, i.e. without self-control:--incontinent.]

3. “…beguiling unstable souls…”

a. beguiling [Strong: 1185. deleazo del-eh-ad'-zo from the base of 1388; to entrap, i.e. (figuratively) delude:--allure, beguile, entice.] [Thayer: to bait, catch by a bait, metaph. to beguile by blandishments, allure, entice, deceive.]

1). This Greek word is used three times in the King James, in James 1:14, 2 Peter 2:18 and in the present text.

2). The Apostle Paul exhorted the Corinthian believers not to be beguiled as Eve was by the devil. Though it is a different Greek word, it means the same thing, to be deceived.

a). 2 Corinthians 11:1-3 Would to God ye could bear with me a little in my folly: and indeed bear with me.

11:2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

b. unstable [Strong: 793. asteriktos as-tay'-rik-tos from 1 (as a negative particle) and a presumed derivative of 4741; unfixed, i.e. (figuratively) vacillating:--unstable.] [asteriktos; a-without; sterizo-to confirm, establish] [Thayer: unstable, unsteadfast][ Zodhiates:  Unsettled, unstable, unsteady.]

1). Peter uses this same Greek word for the English word “unstable” later in this epistle.

a). 2 Peter 3:15, 16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

3:16 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.

2). If we are unstable in our commitment to Christ it is our own fault. What is so dangerous is that we are setting ourselves up to be deceived. As Peter writes here, those who are unstable wrest the Scriptures into a meaning that will compliment their deception. We must seek the Lord with our whole heart.

a). Deuteronomy 6:5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

3). This is why it is critical that we walk in faithfulness to the  light that is revealed to us.

a).  2 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

4.  “…an heart they have exercised with covetous practices…”

a. [an] heart [Strong: 2588. kardia kar-dee'-ah prolonged from a primary kar (Latin cor, "heart"); the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle:--(+ broken-)heart(-ed).]

b. [they] have [Strong: 2192. echo ekh'-o, including an alternate form scheo skheh'-o; (used in certain tenses only) a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition):--be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.]

c. exercised [Strong: 1128. gumnazo goom-nad'-zo from 1131; to practise naked (in the games), i.e. train (figuratively):--exercise.] [Thayer: to exercise naked (in a palaestra or school of athletics), to exercise vigorously, in any way, either the body or the mind.]

d. [with] covetous practices [Strong: 4124. pleonexia pleh-on-ex-ee'-ah from 4123; avarice, i.e. (by implication) fraudulency, extortion:--covetous(-ness) practices, greediness.] [Thayer:  greedy desire to have more, covetousness, avarice.]

1). In order to get a better understanding we need to take a look at a verse in Hebrews.

a). Hebrews 5:14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

b).  use [Strong: 1838. hexis hex'-is from 2192; habit, i.e. (by implication) practice:--use.] [Zodhiates: Habit. Used usually of life or body, therefore, practice or exercise.] 

2). In this verse (Hebrews 5:14) the writer of Hebrews says that those who are of “full age” or mature are those “who by reason of use have their senses exercised to discern both good and evil.” The senses he is speaking of are not our 5 physical senses. In verse 11 the sense of hearing he was referring to was spiritual. The spiritual senses of taste, hearing, seeing, touch, and smell are mentioned in the following verses.

a). John 4:31-34 In the mean while his disciples prayed him, saying, Master, eat.

4:32 But he said unto them, I have meat to eat that ye know not of. 

4:33 Therefore said his disciples one to another, Hath any man brought him ought to eat?

4:34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.

b). Isaiah 55:1, 2 Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye buy, and eat; yea, come, buy wine and milk without money and without price.

55:2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.

c). Ephesians 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

d). 2 Peter 1:9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

3). To understand the phrase “senses exercised” we need to look at a another verse. To exercise the heart with coveteous practices would be to think and meditate upon the flesh and then to act it out. 

a). Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

b). These individuals filled their thoughts and desires with sinful practices and they then acted them out, fulfilled them in their lives. This underscores the critical importance of not only meditating the Scriptures but also what do we allow into our minds, what are we feeding on. What music do we listen to, what movies and television do we watch? What do we feed on?

5. “...cursed children:

a. cursed [Strong: 2671. katara kat-ar'-ah from 2596 (intensive) and 685; imprecation, execration:--curse(-d, ing).]

b. children [Strong: 5043. teknon tek'-non from the base of 5098; a child (as produced):--child, daughter, son.’

2 Peter 2:13

2 Peter 2:13

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;

a. NLT: Their destruction is their reward for the harm they have done. They love to indulge in evil pleasures in broad daylight. They are a disgrace and a stain among you. They delight in deception[fn] even as they eat with you in your fellowship meals. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV: Suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you;  [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: About to receive a reward of unrighteousness, pleasures counting the luxury in the day, spots and blemishes, luxuriating in their deceits, feasting with you, [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Classic Amplified: Being destined to receive [punishment as] the reward of [their] unrighteousness [suffering wrong as the hire for their wrongdoing]. They count it a delight to revel in the daytime [living luxuriously and delicately]. They are blots and blemishes, reveling in their [a]deceptions and carousing together [even] as they feast with you. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

1. “And shall receive the reward of unrighteousness…”

a. [And shall] receive [Strong: 2865. komizo kom-id'-zo from a primary komeo (to tend, i.e. take care of); properly, to provide for, i.e. (by implication) to carry off (as if from harm; genitive case obtain):--bring, receive.] [Thayer: to care for, take care of, provide for, to take up or carry away in order to care for and preserve, to carry away, bear off, to carry, bear, bring to, to carry away for one's self, to carry off what is one's own, to bring back, to receive, obtain: the promised blessing, to receive what was previously one's own, to get back, receive back, recover.]

b. [the] reward [Strong: 3408. misthos mis-thos' apparently a primary word; pay for service (literally or figuratively), good or bad:--hire, reward, wages.] [Thayer:  dues paid for work, wages, hire, reward: used of the fruit naturally resulting from toils and endeavours, in both senses, rewards and punishments, of the rewards which God bestows, or will bestow, upon good deeds and endeavours, of punishments.]

c. [of] unrighteousness [Strong: 93. adikia ad-ee-kee'-ah from 94; (legal) injustice (properly, the quality, by implication, the act); morally, wrongfulness (of character, life or act):--iniquity, unjust, unrighteousness, wrong.

1). The corresponding verse is found in Jude.

a). Jude 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are with water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

2.  “…as they that count it pleasure to riot in the day time.”

a. [as they that] count it [Strong: 2233. hegeomai hayg-eh'-om-ahee middle voice of a (presumed) strengthened form of 71; to lead, i.e. command (with official authority); figuratively, to deem, i.e. consider:--account, (be) chief, count, esteem, governor, judge, have the rule over, suppose, think.]

b. pleasure [Strong: 2237. hedone hay-don-ay' from handano (to please); sensual delight; by implication, desire:--lust, pleasure.] [Thayer:  pleasure, desires for pleasure.]

c. [to] riot [Strong:5172. truphe troo-fay' from thrupto (to break up or (figuratively) enfeeble, especially the mind and body by indulgence); effeminacy, i.e. luxury or debauchery:--delicately, riot.] [Bullinger: “a breaking down, especially of the mind, and making effeminate; hence, luxury, indulgence,…”] [Zodhiates: to break up or enfeeble by luxury which destroys the integrity of body and mind.]

1). This definition of riot intrigues me. Could it be that the passage in 2 Timothy 3:4, that describes the religious people there as, “lovers of pleasure more that lovers of God”, and the fact that they are “incontinent” i.e., unable to govern one’s own appetites, be related. Does this explain all the “addiction” usage in our vocabulary, where we are addicted to everything from chocolate to video games to pornography to whatever? Is our pleasure loving, hedonistic culture producing a bunch of weak, feeble people who can’t control any of their desires, including Christians? The answer I believe is a definite Yes!

d. in [Strong: 1722. en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

e. the [Strong: 3588. [ten] ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ten] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.]

f. daytime [Strong: 2250. hemera hay-mer'-ah feminine (with 5610 implied) of a derivative of hemai (to sit; akin to the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.] [Thayer: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night, in the daytime, metaphorically, "the day" is regarded as the time for abstaining from indulgence, vice, crime, because acts of the sort are perpetrated at night and in darkness, of the civil day, or the space of twenty four hours (thus including the night), Eastern usage of this term differs from our western usage. Any part of a day is counted as a whole day, hence the expression "three days and three nights" does not mean literally three whole days, but at least one whole day plus part of two other days, of the last day of this present age, the day Christ will return from heaven, raise the dead, hold the final judgment, and perfect his kingdom, used of time in general, i.e. the days of his life.]

3. “…Spots they are and blemishes…”

a. Spots [they are] [Strong: 4696. spilos spee'-los of uncertain derivation; a stain or blemish, i.e. (figuratively) defect, disgrace:--spot.] [Zodhiates: a spot or stain, figuratively in a moral sense.] [Vines? Metaphorically of lascivious persons.]

b. and [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

c. blemishes [Strong: 3470. momos mo'-mos perhaps from 3201; a flaw or blot, i.e. (figuratively) disgraceful person:--blemish.] [Thayer:  blemish, blot, disgrace, censure, insult, of men who are a disgrace to society.]

1). The Greek definitions here and in Jude agree that the spots and blemishes are individuals. This puts a clearer light upon a passage in Ephesians.

a). Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

5:26 That he might sanctify and cleanse it with the washing of water by the word,

5:27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

b). This verse is not referring to sins in our lives that we haven’t overcome yet in our devotion to Jesus. It is referring to individuals who are totally given over to lust

4. “…sporting themselves with their own deceivings while they feast with you.”

a. sporting [themselves] [1792. entruphao en-troo-fah'-o from 1722 and 5171; to revel in:--sporting selves.] [Thayer:  to live in luxury, live delicately or luxuriously, to revel in, to take delight in.]

1). Albert Barnes NT Commentary: The Greek word here means to live delicately or luxuriously; to revel. The idea is not exactly that of sporting, or playing, or amusing themselves; but it is that they take advantage of their views to live in riot and luxury. Under the garb of the Christian profession, they give indulgence to the most corrupt passions.

b. with [Strong: 1722. en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

c. [their] own [Strong:  846. autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.] 

d. deceivings [Strong: 539. apate ap-at'-ay from 538; delusion:--deceit(-ful, -fulness), deceivableness(-ving).] [Thayer:  deceit, deceitfulness.]

1). [NLT] “They delight in deception even as they eat with you in your fellowship meals.”

2).[Young’s Literal Translation] “luxuriating in their deceits, feasting with you”

d. feast [Strong: 4910. suneuocheo soon-yoo-o-kheh'-o from 4862 and a derivative of a presumed compound of 2095 and a derivative of 2192 (meaning to be in good condition, i.e. (by implication) to fare well, or feast); to entertain sumptuously in company with, i.e. (middle voice or passive) to revel together:--feast with.]  [syneuocheomai; sun-together;eu-well; echo-to have sustenance].

e. [with] you [Strong: 5213. humin hoo-min' irregular dative case of 5210; to (with or by) you:--ye, you, your(-selves).]

1). Bible scholars believe this is either a reference to the Lord’s supper or a communal Christian meal. In any event these apostate believers have a demonic boldness to sin without fear even in these holy gatherings, as Jude writes, “when they feast with you, feeding themselves without fear.”