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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>2 Peter 2:13 Commentaries: suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you,</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/2_peter/2-13.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/2_peter/2-13.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > 2 Peter 2:13</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_peter/2-12.htm" title="2 Peter 2:12">◄</a> 2 Peter 2:13 <a href="../2_peter/2-14.htm" title="2 Peter 2:14">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">And shall receive the reward of unrighteousness, <i>as</i> they that count it pleasure to riot in the day time. Spots <i>they are</i> and blemishes, sporting themselves with their own deceivings while they feast with you;</div><div id="jump">Jump to: <a href="/commentaries/alford/2_peter/2.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/2_peter/2.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/2_peter/2.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/2_peter/2.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/2_peter/2.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/2_peter/2.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/2_peter/2.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/2_peter/2.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/2_peter/2.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/2_peter/2.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/2_peter/2.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/2_peter/2.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/2_peter/2.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/2_peter/2.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/2_peter/2.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/2_peter/2.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/2_peter/2.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/2_peter/2.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/2_peter/2.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/2_peter/1-5.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/2_peter/2.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/2_peter/2.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/2_peter/2.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/2_peter/2.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/2_peter/2.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/2_peter/2.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/2_peter/2.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/2_peter/2.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/2_peter/2.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/2_peter/2.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/2_peter/2.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/2_peter/2.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/2_peter/2.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/2_peter/2.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/2_peter/2.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/2_peter/2.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/2_peter/2.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/2_peter/2.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/2_peter/2.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/2_peter/2.htm">Ellicott's Commentary for English Readers</a></div>(13) <span class= "bld">And shall receive.</span>—Literally, <span class= "ital">about to receive</span> (as they are). (Comp. <a href="/1_peter/1-9.htm" title="Receiving the end of your faith, even the salvation of your souls.">1Peter 1:9</a>; <a href="/1_peter/5-4.htm" title="And when the chief Shepherd shall appear, you shall receive a crown of glory that fades not away.">1Peter 5:4</a>; see also <span class= "ital">Epistle of Barnabas, </span>iv. 12.)<p><span class= "bld">As they that count.</span>—We must begin a fresh sentence, and somewhat modify the translation. “To riot” is too strong; the word means “delicate fare, dainty living, luxury,” and if the exact meaning be retained, this will necessitate a change of “in the day time.” For though “rioting in the day time” makes good sense—revelry even among professed pleasure seekers being usually confined to the night (<a href="/1_thessalonians/5-7.htm" title="For they that sleep sleep in the night; and they that be drunken are drunken in the night.">1Thessalonians 5:7</a>)—“dainty fare in the day time” does not seem to have much point. The meaning is, perhaps, “for the day,” without thought for the morrow, <span class= "ital">counting luxury for the moment a pleasure</span>—the doctrine of the Cyrenaics and the instinct of “brute beasts.” In the <span class= "ital">Shepherd</span> of Hermas (<span class= "ital">Sim. VI.</span> iv. 4) there is a passage which may possibly be an echo of this: “The time of luxury and deceit is one hour, but the hours of torment have the power of thirty days; if, then, a man luxuriates for one day,” &c. &c. (See below on <a href="/2_peter/2-15.htm" title="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;">2Peter 2:15</a>; <a href="/2_peter/2-20.htm" title="For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.">2Peter 2:20</a>; <a href="/2_peter/3-5.htm" title="For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:">2Peter 3:5</a>.)<p><span class= "bld">Sporting themselves.</span>—The word is a compound of the one just translated “luxury”; hence <span class= "ital">luxuriating.</span> It is worth noting that the words for “spots and blemishes” exactly correspond to the words translated “without blemish and without spot” in <a href="/1_peter/1-19.htm" title="But with the precious blood of Christ, as of a lamb without blemish and without spot:">1Peter 1:19</a>. (See below on <a href="/2_peter/3-14.htm" title="Why, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot, and blameless.">2Peter 3:14</a>.)<p><span class= "bld">With their own deceivings</span>.—Better, <span class= "ital">in their deceits, </span>if this is the right reading. But both here and in <a href="/jude/1-12.htm" title="These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit wither, without fruit, twice dead, plucked up by the roots;">Jude 1:12</a>, the reading is uncertain, authorities being divided between <span class= "ital">agapai, </span>“love-feasts,” and <span class= "ital">apatai, </span>“deceits.” In Jude the balance on purely critical grounds is decidedly in favour of “love-feasts;” here (though much less decidedly) in favour of “deceits.” In Jude the context confirms the reading “love-feasts;” here the context is neutral, or slightly inclines to “love-feasts,” to which “while they feast with you” must in any case refer. But if “love-feasts” be right in Jude (and this is so probable that we may almost assume it), this in itself is strong support to the same reading here. Whichever writer is prior, so strange a change from “deceits” to “love-feasts” would hardly have been made deliberately; whereas, in copying mechanically, the interchange might easily be made, the words being so similar. The change from “spots” to “rocks,” if such a change has been deliberately made by either writer (see on <a href="/jude/1-12.htm" title="These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit wither, without fruit, twice dead, plucked up by the roots;">Jude 1:12</a>), would not be parallel to a change between “deceits” and “love-feasts.” The one is a mere variation of the metaphor, the other an alteration of the meaning. In <a href="/2_thessalonians/2-10.htm" title="And with all delusion of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.">2Thessalonians 2:10</a> there is possibly an intentional play upon the similarity of these two words.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/2_peter/2.htm">Matthew Henry's Concise Commentary</a></div>2:10-16 Impure seducers and their abandoned followers, give themselves up to their own fleshly minds. Refusing to bring every thought to the obedience of Christ, they act against God's righteous precepts. They walk after the flesh, they go on in sinful courses, and increase to greater degrees of impurity and wickedness. They also despise those whom God has set in authority over them, and requires them to honour. Outward temporal good things are the wages sinners expect and promise themselves. And none have more cause to tremble, than those who are bold to gratify their sinful lusts, by presuming on the Divine grace and mercy. Many such there have been, and are, who speak lightly of the restraints of God's law, and deem themselves freed from obligations to obey it. Let Christians stand at a distance from such.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/2_peter/2.htm">Barnes' Notes on the Bible</a></div>And shall receive the reward of unrighteousness - The appropriate recompense of their wickedness in the future world. Such people do not always receive the due recompense of their deeds in the present life; and as it is a great and immutable principle that all will be treated, under the government of God, as they deserve, or that justice will be rendered to every rational being, it follows that there must be punishment in the future state.<p>As they that count it pleasure to riot in the day-time - As especially wicked, shameless, and abandoned men; for only such revel in open day. Compare the <a href="/acts/2-15.htm">Acts 2:15</a> note; <a href="/1_thessalonians/5-7.htm">1 Thessalonians 5:7</a> note.<p>Spots they are and blemishes - That is, they are like a dark spot on a pure garment, or like a deformity on an otherwise beautiful person. They are a scandal and disgrace to the Christian profession.<p>Sporting themselves - 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.<p>With their own deceivings - Jude, in the parallel place, Jde 1:12, has, "These are spots in your feasts of charity, when they feast with you." Several versions, and a few manuscripts also, here read "feasts" instead of "deceivings," (ἀγάπαῖς agapais for ἀπάταις apatais.) The common reading, however, is undoubtedly the correct one, (see Wetstein, in loc.); and the meaning is, that they took advantage of their false views to turn even the sacred feasts of charity, or perhaps the Lord's Supper itself, into an occasion of sensual indulgence. Compare the notes at <a href="http://biblehub.com/1_corinthians/11-20.htm">1 Corinthians 11:20-22</a>. The difference between these persons, and those in the church at Corinth, seems to have been that these did it at design, and for the purpose of leading others into sin; those who were in the church at Corinth erred through ignorance.<p>While they feast with you - συνευωχούμενοι suneuōchoumenoi. This word means to feast several together; to feast with anyone; and the reference seems to be to some festival which was celebrated by Christians, where men and women were assembled together, <a href="http://biblehub.com/2_peter/2-14.htm">2 Peter 2:14</a>, and where they could convert the festival into a scene of riot and disorder. If the Lord's Supper was celebrated by them as it was at Corinth, that would furnish such an occasion; or if it was preceded by a "feast of charity" (notes, Jde 1:12), that would furnish such an occasion. It would seem to be probable that a festival of some kind was connected with the observance of the Lord's Supper (notes, <a href="/1_corinthians/11-21.htm">1 Corinthians 11:21</a>), and that this was converted by these persons into a scene of riot and disorder. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/2_peter/2.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>13. receive—"shall carry off as their due."<p>reward of—that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."<p>in the daytime—Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.<p>Spots—in themselves.<p>blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.<p>sporting themselves—Greek, "luxuriating."<p>with—Greek, "in."<p>deceivings—or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.<div class="vheading2"><a href="/commentaries/poole/2_peter/2.htm">Matthew Poole's Commentary</a></div> <span class="bld">And shall receive the reward of unrighteousness:</span> under this general term, all the several sins they are charged with are comprehended. <span class="p"><br /><br /></span><span class="bld">As they that count it pleasure to riot in the day time; </span> this is said to aggravate their sin, and signifies either their impudence in it, that they had cast off all shame, and practised their luxury by day light, whereas ordinary sinners are wont to choose the night for such works of darkness, <span class="bld"><a href="/romans/13-12.htm" title="The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.">Romans 13:12</a>,13 <a href="/1_thessalonians/5-7.htm" title="For they that sleep sleep in the night; and they that be drunken are drunken in the night.">1 Thessalonians 5:7</a></span>; or their security, that they spent the day of their life in their pleasures, placing their happiness in present enjoyments, unmindful of a future reckoning and an eternal state. <span class="p"><br /><br /></span><span class="bld">Spots they are and blemishes; </span> not only altogether polluted themselves, but such as defile others, and are blemishes to the church whereof they profess themselves members. <span class="p"><br /><br /></span><span class="bld">Sporting themselves with their own deceivings:</span> some read agapaiv instead of apataiv, leaving out the pronoun, rendered <span class="ital">their own; </span> and understand this of the love feasts, in which they luxuriously gorged themselves. This might well agree with <span class="bld"><a href="/judges/1-12.htm" title="And Caleb said, He that smites Kirjathsepher, and takes it, to him will I give Achsah my daughter to wife.">Judges 1:12</a></span>, but that the generality of Greek copies read apataiv, which we turn <span class="ital">deceivings, </span> i.e. either errors, taking the word passively; q.d. They do but make a sport of sin, and please themselves with it; and this agrees too with <span class="bld"><a href="/judges/1-12.htm" title="And Caleb said, He that smites Kirjathsepher, and takes it, to him will I give Achsah my daughter to wife.">Judges 1:12</a></span>, <span class="ital">feeding themselves without fear:</span> or cheatings, or imposings upon others, taking <span class="p"><br /><br /></span><span class="bld">deceivings</span> actively; q.d. They sport themselves while they so finely deceive you, pretending love in their feasting with you, when they do it only to gratify their appetites; or sporting themselves, and making merry, with what they have cheated you of. <span class="p"><br /><br /></span><span class="bld">While they feast with you; </span> viz. in your feasts of charity, with the specious pretence of which they covered their naughtiness. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/2_peter/2.htm">Gill's Exposition of the Entire Bible</a></div>And shall receive the reward of unrighteousness,.... Due punishment, both in body and soul, for all their injustice to God and men; which will be a just recompense of reward they shall receive at the righteous judgment of God, who will render to every man according to his works: the justice of which appears by what follows, <p>as they that count it pleasure to riot in the daytime; who place all their satisfaction and happiness in sensual delight, in rioting and drunkenness, in chambering and wantonness, day after day; putting away the evil day far from them, supposing that tomorrow will be as this day, and that there will be no future judgment nor state; and therefore do not take the night for their revels, as other sinners do, but being without all shame, declare their sin as Sodom, and hide it not: <p>spots they are, and blemishes; which defile themselves, their minds and consciences, their souls and bodies, with sin, and defile others by their evil communications, and bring dishonour and disgrace upon the ways, doctrines, and interest of Christ: <p>sporting themselves with their own deceivings; with their sins and lusts, by which they deceive themselves and others, it being a sport to them to commit sin; and in which they take great pleasure and pastime, and not only delight in their own sins, but in those of others, and in them that do them. Some versions, as the Vulgate Latin and Arabic, instead of "deceivings", read love feasts, as in Jde 1:12, and so the Alexandrian copy; in which they behaved in a very scandalous manner, indulging themselves in luxury and intemperance: to which agrees what follows, <p>while they feast with you; at the above feasts, or at the Lord's table, or at their own houses, which shows that they were of them, and among them, as in <a href="/2_peter/2-1.htm">2 Peter 2:1</a>; and carries in it a tacit reproof for the continuance of them, when they were become so bad in their principles, and so scandalous in their lives. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/2_peter/2.htm">Geneva Study Bible</a></div><span class="cverse2">And shall receive the reward of unrighteousness, <i>as</i> they that count it pleasure to riot in the day time. Spots <i>they are</i> and blemishes, sporting themselves with their own deceivings <span class="cverse3">{n}</span> while they feast with you;</span><p>(n) When by being among the Christians in the holy banquets which the Church keeps, they would seem by that to be true members of the Church, yet they are indeed but blots on the Church.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/2_peter/2.htm">Meyer's NT Commentary</a></div><a href="/2_peter/2-13.htm" title="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;">2 Peter 2:13</a>. <span class="greekheb">κομιούμενοι μισθόν ἀδικίας</span>] is subjoined by way of explanation to what precedes.[73]<span class="p"><br /><br /></span>Cf. <a href="/1_peter/1-9.htm" title="Receiving the end of your faith, even the salvation of your souls.">1 Peter 1:9</a>.<span class="p"><br /><br /></span><span class="greekheb">μισθὸν ἀδικίας</span>] not equivalent to <span class="greekheb">μισθὸν ἄδικον</span> (Wolf), but: “<span class="ital">the reward for unrighteousness</span>.”<span class="p"><br /><br /></span><span class="greekheb">ἡδονὴν ἡγούμενοι</span>] This and the following participles, as far as the end of <a href="/2_peter/2-14.htm" title="Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:">2 Peter 2:14</a>, are connected with what precedes, as descriptive of the <span class="greekheb">ἀδικία</span>; it is less probable that, as Hofmann assumes, a new period begins with <span class="greekheb">ἡδονὴν ἡγούμενοι</span> and ends with <a href="/2_peter/2-16.htm" title="But was rebuked for his iniquity: the dumb ass speaking with man's voice forbade the madness of the prophet.">2 Peter 2:16</a>. The three kinds of <span class="greekheb">ἀδικία</span> here spoken of are: 1, luxurious living; 2, fornication; 3, covetousness. De Wette: “<span class="ital">they who count it pleasure</span>.”<span class="p"><br /><br /></span><span class="greekheb">τήν ἐν ἡμέρᾳ τρυφήν</span>] <span class="greekheb">ἐν ἡμέρᾳ</span> is by Oecumenius interpreted as equal to <span class="greekheb">καθʼ ἡμέραν</span>, but this is not in accordance with the usage. Several interpreters (Benson, Morus, Fronmüller, Hofmann) take <span class="greekheb">ἡμέρα</span>, here as in contrast to the night. This, however, is inappropriate, for it is not easy to see why they should not regard the <span class="greekheb">τρυφή</span> in the night as a pleasure. Gerhard is better: per <span class="greekheb">τὴν ἡμέραν</span> intelligitur praesentis vitae tempus; Luther, “<span class="ital">temporal luxurious living</span>” (de Wette-Brückner, Wiesinger, Schott). It stands by way of contrast to the future, to which the fut. <span class="greekheb">κομιούμενοι</span> refers.<span class="p"><br /><br /></span><span class="greekheb">σπῖλοι καὶ μῶμοι</span>] is either to be connected with what follows: “<span class="ital">who as</span> <span class="greekheb">σπ</span>. <span class="greekheb">καὶ μῶμοι</span> <span class="ital">riot</span>” (de Wette-Brückner, Wiesinger), or they are independent expressions of displeasure, like <span class="greekheb">τολμηταὶ αὐθάδεις</span> formerly in <a href="/2_peter/2-10.htm" title="But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.">2 Peter 2:10</a>, and <span class="greekheb">κατάρας τέκνα</span> afterwards (Schott, Fronmüller) subjoined to what precedes by way of apposition (Hofmann); the latter is most in harmony with the animated form of address. Instead of <span class="greekheb">σπῖλοι</span>, Jude has <span class="greekheb">σπιλάδες</span>; <span class="greekheb">σπῖλοι</span> (less commonly <span class="greekheb">σπίλοι</span>) is equivalent to “spots of dirt,” cf. <a href="/ephesians/5-27.htm" title="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.">Ephesians 5:27</a>.<span class="p"><br /><br /></span><span class="greekheb">μῶμοι</span>: <span class="greekheb">ἅπ</span>. <span class="greekheb">λεγ</span>., commonly: blame, shame; here: “blemishes.”[74]<span class="p"><br /><br /></span><span class="greekheb">ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν</span>] <span class="greekheb">ἐντρυφῶντες</span> points back to <span class="greekheb">τρυφήν</span>, and may not therefore be taken, with Hofmann, in the weakened meaning of, “to take delight in anything,” which it probably has in <a href="/isaiah/55-2.htm" title="Why do you spend money for that which is not bread? and your labor for that which satisfies not? listen diligently to me, and eat you that which is good, and let your soul delight itself in fatness.">Isaiah 55:2</a>, LXX.; it is not to be connected with the following <span class="greekheb">ὑμῖν</span> in the sense of: illudere, ludibrio habere, but means, as it commonly does: “<span class="ital">to riot</span>;” <span class="greekheb">ὑμῖν</span> belongs to <span class="greekheb">συνευωχούμνοι</span>.<span class="p"><br /><br /></span><span class="greekheb">ἐν ταῖς ἀπάταις αὐτῶν</span> is explained from <a href="/2_peter/2-3.htm" title="And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not, and their damnation slumbers not.">2 Peter 2:3</a>; <a href="/2_peter/2-14.htm" title="Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:">2 Peter 2:14</a>; they practised deceit in this way, that they succeeded in procuring earthly advantage to themselves, by praising their vain wisdom (Wiesinger, Fronmüller); since <span class="greekheb">ἐντρυφᾷυ</span> denotes the actual rioting, <span class="greekheb">ἐν ταῖς ἀπάταις αὐτῶν</span> cannot state the object of their <span class="greekheb">ἐντρυφᾷν</span>, that is, “the lies with which they practise deceit” (Hofmann; or, according to Schott: “their deceiving appearance of wisdom”). The opinion of Wolf and others, that <span class="greekheb">ἀπάται</span> means the love-feasts, inasmuch as they—in opposition to their real nature—are abused by these individuals to their own profit, requires no refutation.<span class="p"><br /><br /></span><span class="greekheb">συνευωχούμενοι ὑμῖν</span>] is subordinate to what precedes. They rioted in their deceits, that is to say, by enjoying themselves at the feasts of those among whom they had obtained an entrance by deceit.<span class="p"><br /><br /></span>Luther’s translation is mistaken: “they make a show of your (<span class="greekheb">ὑμῶν</span> instead of <span class="greekheb">αὐτῶν</span>) alms (incorrect interpretation of <span class="greekheb">ἀγάπαις</span>), they revel with what is yours” (instead of: “with you”).<span class="p"><br /><br /></span>[73] Hofmann considers the reading <span class="greekheb">ἀδικούμενοι</span>—but little attested, however—instead of <span class="greekheb">κομιούμενοι</span> to be the original, because the more difficult one. Tiseh. 8, on the other hand, says: <span class="greekheb">ἀδικούμενοι</span>, si aptum sensum praebere judicabitur, omnino praeferendum erit. Nescio an “decepti circa <span class="greekheb">μισθὸν ἀδικίας</span>” verti liceat. Hofmann interprets the accus. <span class="greekheb">μισθόν</span> as an accus. of apposition, cf. <a href="/2_corinthians/6-13.htm" title="Now for a recompense in the same, (I speak as to my children,) be you also enlarged.">2 Corinthians 6:13</a>, and then translates: “evil happens to them as the reward of evil;” but though <span class="greekheb">ἀδικεῖν</span> occurs in this wider signification, as in <a href="/luke/10-19.htm" title="Behold, I give to you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.">Luke 10:19</a> and often in Revelation, still <span class="greekheb">ἀδικία</span> never does.—Buttmann has accepted not <span class="greekheb">ἀδικούμενοι</span>, as in B, but <span class="greekheb">κομιούμενοι</span>.<span class="p"><br /><br /></span>[74] Hofmann arbitrarily defines these expressions more precisely as: “spots which defile the purity of the church, blemishes which attach to her, to her shame;” they are rather spoken of thus, because both defilement and shame cleave to them.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/2_peter/2.htm">Expositor's Greek Testament</a></div><a href="/2_peter/2-13.htm" title="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;">2 Peter 2:13</a>. <span class="greekheb">ἀδικούμενοι μισθὸν ἀδικίας</span> (<span class="ital">cf.</span> <a href="/2_peter/2-12.htm" title="But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;">2 Peter 2:12</a>). This playing upon words is characteristic of 2 Peter, <span class="greekheb">ἀδικεῖν</span> has usually the sense of “doing harm to” (<span class="ital">cf.</span> <a href="/acts/25-10.htm" title="Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as you very well know.">Acts 25:10</a>; <a href="/galatians/4-12.htm" title="Brothers, I beseech you, be as I am; for I am as you are: you have not injured me at all.">Galatians 4:12</a>). Here it would seem to mean “being defrauded of the wages of fraud,” or “being done out of the wages of wrong-doing”. It has been customary to see in this phrase an illustration of the irresponsible use of words in 2 Peter. “Another example of the author’s love of far-fetched and artificial expressions” (Mayor). In P. Eleph., however 27a24/ (iii. B.C.), the writers ask for a receipt with reference to a certain business transaction. <span class="greekheb">τούτου δὲ γενομένου ἐσόμεθα οὐκ ἠδικημένοι</span> “this having been arranged, we shall not be defrauded”. To this may be added Mayor’s citation of Plut. Cato Mi. 17 (p. 766) <span class="greekheb">εὑρὼν χρέα παλαιὰ τῷ δημοσίῳ πολλοὺς ὀφείλοντας καὶ πολλοῖς τὸ δημόσιον</span>, <span class="greekheb">ἅμα τὴν πόλιν ἔπαυσεν ἀδικουμένην καὶ ἀδικοῦσαν</span>. The accusative <span class="ital">rei</span> after <span class="greekheb">ἀδικ</span>. is very unusual. In classical writers it is found only with <span class="greekheb">ἀδίκημα</span>. <span class="greekheb">μισθὸν ἀδικίας</span> suggests the experience of Balaam, of whom the same expression is used in <a href="/2_peter/2-15.htm" title="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;">2 Peter 2:15</a>, who never received his promised hire from Balak (<a href="/numbers/24-11.htm" title="Therefore now flee you to your place: I thought to promote you to great honor; but, see, the LORD has kept you back from honor.">Numbers 24:11</a>). Death deprives the false teachers of all their reward. For significance of the name “Balaam,” in connexion with the false teachers, see Introduction, p. 118. <span class="greekheb">ἡδονὴν</span> in N.T. only in a bad sense, <span class="ital">cf.</span> <a href="/luke/8-14.htm" title="And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.">Luke 8:14</a>, <a href="/titus/3-3.htm" title="For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.">Titus 3:3</a>, <a href="/context/james/4-1.htm" title="From where come wars and fights among you? come they not hence, even of your lusts that war in your members?...">Jam 4:1-3</a>. <span class="greekheb">τρυφή</span> only in N.T. in <a href="/luke/7-25.htm" title="But what went you out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings' courts.">Luke 7:25</a> where it is used of “delicate living,” a luxurious life, but with no special blame attached. The word is also used of gifts of wisdom in <a href="/proverbs/4-9.htm" title="She shall give to your head an ornament of grace: a crown of glory shall she deliver to you.">Proverbs 4:9</a>, <span class="ital">cf.</span> <a href="/psalms/36-8.htm" title="They shall be abundantly satisfied with the fatness of your house; and you shall make them drink of the river of your pleasures.">Psalm 36:8</a>, “the river of thy pleasures”. Eden is called <span class="greekheb">παράδεισος τῆς τρυφῆς</span>, <a href="/genesis/2-15.htm" title="And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.">Genesis 2:15</a>; <a href="/genesis/3-13.htm" title="And the LORD God said to the woman, What is this that you have done? And the woman said, The serpent beguiled me, and I did eat.">Genesis 3:13</a>; <a href="/genesis/3-24.htm" title="So he drove out the man; and he placed at the east of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.">Genesis 3:24</a>. <span class="greekheb">ἐν ἡμέρᾳ</span>, “in the day-time”, ‘in broad day-light”. <span class="greekheb">σπίλοι καὶ μῶμοι</span>, <span class="ital">cf.</span> <a href="/ephesians/5-27.htm" title="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.">Ephesians 5:27</a>, <a href="/2_peter/3-14.htm" title="Why, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot, and blameless.">2 Peter 3:14</a>, <a href="/1_peter/1-19.htm" title="But with the precious blood of Christ, as of a lamb without blemish and without spot:">1 Peter 1:19</a>, <a href="/judges/1-12.htm" title="And Caleb said, He that smites Kirjathsepher, and takes it, to him will I give Achsah my daughter to wife.">Judges 1:12</a>. <span class="greekheb">μῶμος</span> “reproach,” “disgrace”. <span class="ital">Cf.</span> Hort. on <a href="/1_peter/1-19.htm" title="But with the precious blood of Christ, as of a lamb without blemish and without spot:">1 Peter 1:19</a>, where he traces the way in which <span class="greekheb">μῶμος</span> and <span class="greekheb">ἄμωμος</span>, came to be used with superficial meaning of “blemish,” <span class="ital">cf.</span> <a href="/ephesians/1-4.htm" title="According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:">Ephesians 1:4</a>; <a href="/ephesians/5-27.htm" title="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.">Ephesians 5:27</a>, <a href="/hebrews/9-14.htm" title="How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?">Hebrews 9:14</a>. <span class="greekheb">ἐντρυφῶντες</span>: “to be luxurious,” <span class="ital">cf.</span> Xen. <span class="ital">Hell.</span> 4:1, 30. <span class="greekheb">ἐν ταῖς ἀπάταις αὐτῶν</span>: to be taken with <span class="greekheb">ἐντρυφ</span>. <span class="greekheb">ἀπάτη</span> is a favourite word of Hermas (<span class="ital">Mand.</span> viii. 5) and is frequently joined by him with <span class="greekheb">τρυφή</span> (<span class="ital">Mand.</span> xi. 12 and throughout <span class="ital">Parable</span> 6). According to Deissmann, <span class="greekheb">ἀπάτη</span> in popular Hellenistic has the meaning “pleasure”. <span class="ital">Cf.</span> <a href="/matthew/13-22.htm" title="He also that received seed among the thorns is he that hears the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becomes unfruitful.">Matthew 13:22</a> = <a href="/mark/4-19.htm" title="And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.">Mark 4:19</a> (<a href="/luke/8-14.htm" title="And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.">Luke 8:14</a>), (see his <span class="ital">Hellenisierung des semitischen Monothesismus</span>, (<span class="ital">Neue Fahrb. f. d. Klass. Altertum</span>, 1903), p. 165, n. 5).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/2_peter/2.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">13</span>. <span class="ital">and shall receive the reward of unrighteousness</span> …] The words, which stand in the Greek as one of a series of participial clauses, are, perhaps, better joined with the last clause of the preceding verse, <span class="bld">They shall perish … receiving the reward</span>.…<span class="p"><br /><br /></span><span class="ital">as they that count it pleasure to riot in the day time</span>] The latter words have been variously rendered; (1) as in the English version, (2) counting delicate living for a day (i.e. but for a little while, laying stress on the transitoriness of all such indulgence) as pleasure: (1) seems, on the whole, preferable, all the more so as it supplies a point of contact at once with St Peter’s own language as to the shamelessness of revel “at the third hour of the day” (<a href="/acts/2-15.htm" title="For these are not drunken, as you suppose, seeing it is but the third hour of the day.">Acts 2:15</a>), and with St Paul’s contrast between the works of the day and those of night (<a href="/context/romans/13-13.htm" title="Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying....">Romans 13:13-14</a>; <a href="/1_thessalonians/5-7.htm" title="For they that sleep sleep in the night; and they that be drunken are drunken in the night.">1 Thessalonians 5:7</a>). It has been urged against this that the Greek word for “riot” means rather the delicate and luxurious living (<a href="/luke/7-25.htm" title="But what went you out for to see? A man clothed in soft raiment? Behold, they which are gorgeously appareled, and live delicately, are in kings' courts.">Luke 7:25</a>) that might be practised both by day and night rather than actual riot, but it is obvious that luxury shews itself chiefly in banquets which belong to night, and to carry the same luxury into the morning meal might well be noted as indicating excess. In the Greek version by Symmachus a cognate noun is applied to the banqueters of <a href="/amos/6-7.htm" title="Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.">Amos 6:7</a>.<span class="p"><br /><br /></span><span class="ital">Spots they are and blemishes</span>] The former word is found in <a href="/ephesians/5-27.htm" title="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.">Ephesians 5:27</a>; the latter is not found elsewhere in the New Testament.<span class="p"><br /><br /></span><span class="ital">sporting themselves with their own deceivings while they feast with you</span>] The MSS. both here and in the parallel passage of Jude (<a href="/2_peter/2-12.htm" title="But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;">2 Peter 2:12</a>) vary between <span class="greekheb">ἀπάταις</span> (= <span class="ital">deceits</span>) and <span class="greekheb">ἀγάπαις</span> (= <span class="ital">feasts of love</span>). The latter gives, on the whole, a preferable meaning, and, even if we adopt the former reading, we are compelled by the context to look on the love-feasts as the scene of the sin referred to. The <span class="ital">Agapae</span> were a kind of social club feast, at first, perhaps, connected in time and place with the Lord’s Supper, but afterwards first distinguished and then divided from it. They were a witness of the new brotherhood in which the conventional distinctions of society were suspended, and rich and poor met together. Their existence is recognised in early ecclesiastical writers, in the first century by Ignatius (<span class="ital">ad Smyrn</span>. c. 2), in the second by Tertullian (<span class="ital">Apol</span>. c. 39), and they survived for three or four hundred years, till the disorders connected with them led to their discontinuance. In <a href="/1_corinthians/11-21.htm" title="For in eating every one takes before other his own supper: and one is hungry, and another is drunken.">1 Corinthians 11:21</a> we have traces of such disorders at a very early period, and St Peter’s language here shews that they had found their way into the Asiatic Churches as well as into that of Corinth. The “false teachers” and their followers took their place in the company of the faithful, and instead of being content with their simple food, consisting probably of bread, fish, and vegetables (the fish are always prominent in the representations of the <span class="ital">Agapae</span> in the Catacombs of Rome), brought with them, it would seem, the materials for a more luxurious meal (comp. <a href="/1_corinthians/11-21.htm" title="For in eating every one takes before other his own supper: and one is hungry, and another is drunken.">1 Corinthians 11:21</a>), and, as the context shews, abused the opportunities thus given them for wanton glances and impure dalliance. Taking the first reading (“deceits”), the Apostle lays stress on the fact that in doing so they were in fact practising a fraud on the Christian society into which they thus intruded themselves.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/2_peter/2.htm">Bengel's Gnomen</a></div><a href="/2_peter/2-13.htm" title="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;">2 Peter 2:13</a>. <span class="greekheb">Κομιούμενοι</span>, <span class="ital">bearing off</span> [being about to “receive”]) willingly.—<span class="greekheb">ἡδονὴν</span>) that <span class="ital">pleasure</span> which man ought chiefly to aim at.[7]—<span class="greekheb">ἩΓΟΎΜΕΝΟΙ</span>, <span class="ital">esteeming</span>) A similar phrase occurs, ch. <a href="/2_peter/3-15.htm" title="And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given to him has written to you;">2 Peter 3:15</a>.—<span class="greekheb">ἐν ἡμέρᾳ</span>) <span class="ital">in the day</span> of your love-feasts, whatever that day in each case may be, without any concern, whatever to-morrow may be about to bring with it.—<span class="greekheb">σπῖλοι καὶ μῶμοι</span>) They are <span class="ital">spots</span> in themselves; <span class="ital">disgraces</span>, which provoke others to blame the Church itself. As <span class="ital">spots</span> most shamefully disfigure the brightest objects, so do these men disgrace your love-feasts.—<span class="greekheb">ἐντρυφῶντες</span>) <span class="ital">sporting themselves</span>, so that they indulge themselves, and mock at others. The verb has a middle sense. It is used in the Septuagint, followed by <span class="greekheb">ἐν</span>, <a href="/isaiah/55-2.htm" title="Why do you spend money for that which is not bread? and your labor for that which satisfies not? listen diligently to me, and eat you that which is good, and let your soul delight itself in fatness.">Isaiah 55:2</a>; <a href="/isaiah/57-4.htm" title="Against whom do you sport yourselves? against whom make you a wide mouth, and draw out the tongue? are you not children of transgression, a seed of falsehood.">Isaiah 57:4</a>.—<span class="greekheb">ἈΠΆΤΑΙς</span>[8]) <span class="ital">deceivings</span>. <a href="/judges/1-12.htm" title="And Caleb said, He that smites Kirjathsepher, and takes it, to him will I give Achsah my daughter to wife.">Judges 1:12</a>, <span class="greekheb">ἐν ταῖς ἀγάπαις ὑμῶν</span>, <span class="ital">in your feasts:</span> Peter, making an important alteration in the letters, <span class="greekheb">ἐν ταῖς ἀπάταις αὐτῶν</span>, <span class="ital">in their deceivings</span>. An anonymous writer in MS. Catena, praised by Mill: <span class="greekheb">οὐ διʼ ΑΓΑΠΗΝ καὶ τὸ μεταλαβεῖν ἁλῶν</span>, <span class="greekheb">φησὶ</span>, <span class="greekheb">συνευωχοῦνται ὑμῖν</span>, <span class="greekheb">ἀλλὰ διὰ τὸ καιρὸν εὑρίσκειν τῆς πρὸς γυναῖκας ΑΠΑΤΗΣ ἐπιτήδειον</span>: <span class="ital">It is not, he says, for the sake of</span> LOVE, <span class="ital">and of sharing your salt, that they feast with you, but that they may find a convenient opportunity of deceit with regard to your wives</span>. At any rate, it is evident from this, that Peter alludes to the <span class="ital">love-feasts</span>; because each of them adds, <span class="ital">feasting with you</span>, and the one, <span class="ital">sporting themselves</span>, the other, <span class="ital">feeding themselves</span>.—<span class="greekheb">συνευωχούμενοι ὑμῖν</span>) <span class="ital">feasting with you</span>. <span class="greekheb">Εὐωχία</span>, a splendid feast, especially a sacred one; <span class="greekheb">ἈΠῸ ΤΟῦ Εὖ ἜΧΕΙΝ ΤΟῪς ΣΥΝΙΌΝΤΑς ΕἸς ΕὐΦΡΟΣΎΝΗΝ ΤΙΜῇ ΤΟῦ ΘΕΊΟΥ</span>, <span class="greekheb">ΚΑῚ ΕἸς ἌΝΕΣΙΝ ἙΑΥΤΟῪς ΚΑΘΙΈΝΑΙ</span>: <span class="ital">from the fact, that those who assemble at a feast in honour of the god, have good cheer, and give themselves to indulgence</span>. See Eust., fol. 281, ed. Rom.<span class="p"><br /><br /></span>[7] And which contains all things else in it.—V. g. (Counting luxury the summum bonum.—E.)<span class="p"><br /><br /></span>[8] <span class="greekheb">Ἀπάταις</span> is supported by A corrected, C, Memph. and later Syr., and so Rec. Text and Tisch.; but <span class="greekheb">ἀγάπαις</span> by A later corrected, B Vulg. Theb. Syr., and so Lachm.—E.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/2_peter/2.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">And shall receive the reward of unrighteousness.</span> The two most ancient manuscripts read here, instead of <span class="greek">κομιούμενοι</span> <span class="greek">ἀδικούμενοι</span>. This reading is adopted by the Revised Version in the translation, "suffering wrong as the hire of wrongdoing." But the other reading is well supported, and gives a better sense, "receiving, as they shall, the reward of unrighteousness." Balaam loved the reward of unrighteousness in this world (verse 15); the false teachers shall receive its final reward in the world to come. Whichever reading is preferred, this clause is best taken with the preceding verse. As they that count it pleasure to riot in the daytime; literally, <span class="accented">counting the revel in daytime a pleasure.</span> St. Peter has hitherto spoken of the insubordination and irreverence of the false teachers; he now goes on to condemn their sensuality. The words <span class="greek">ἐν ἠμέρα</span> cannot, with some ancient interpreters, be taken as equivalent to <span class="greek">μαθ</span> <span class="greek">ἡμέραν</span>, daily (<a href="/luke/16-19.htm">Luke 16:19</a>). Many commentators, as Huther and Alford, translate "delicate living for a day" - enjoyment which is temporal and short-lived. But when we compare <a href="/1_thessalonians/5-7.htm">1 Thessalonians 5:7</a>, "They that are drunken are drunken in the night," and St. Peter's own words in <a href="/acts/2-15.htm">Acts 2:15</a>, it seems more probable that the apostle means to describe these false teachers as worse than ordinary men of pleasure. They reserve the night for their feasting; these men spend the day in luxury. The word <span class="greek">τρυφή</span> means "luxurious or delicate living" rather than "riot." Spots they are and blemishes. (For <span class="greek">σπίλοι</span>, spots, St. Jude has <span class="greek">σπιλάδες</span>, sunken rocks.) The word for <span class="accented">"blemishes"</span> (<span class="greek">μῶμοι</span>) occurs nowhere else in the New Testament. But comp. <a href="/1_peter/1-19.htm">1 Peter 1:19</a>, where the Lord Jesus is described as "a Lamb without blemish and without spot (<span class="greek">ἀμώμου καὶ ἀσπίλου</span>)." The Church should be like her Lord, "not having spot, or wrinkle, or any such thing" (<a href="/ephesians/5-27.htm">Ephesians 5:27</a>); but these men are spots and blemishes on her beauty. <span class="cmt_word">Sporting themselves with their own deceivings;</span> literally, <span class="accented">reveling in their deceivings.</span> The word for "reveling" (<span class="greek">ἐντρυφῶντες</span>) corresponds with <span class="greek">τρυφή</span>, used just above. The manuscripts vary between <span class="greek">ἀπάταις</span>, deceivings, and <span class="greek">ἀγάπαις</span>, loves, love-feasts. The former reading seems the best-supported here, and the latter in the parallel passage of St. Jude (verse 12). It is possible that the paronomasia may be intentional (compare the <span class="greek">σπίλοι</span> of St. Peter and the <span class="greek">σπιλάδες</span> of St. Jude). St. Peter will not use the honourable name for the banquets which these men disgrace by their excesses. He calls them <span class="greek">ἀπάτας</span>, not <span class="greek">ἀγάπας</span> - deceits, not love-feasts. There is no love in the hearts of these men. Their love-feasts are hypocrisies, deceits; they try to deceive men, but they deceive not God. <span class="cmt_word">While they feast with you.</span> The Greek word <span class="greek">συνευωχούμενοι</span> occurs elsewhere only in <a href="/jude/1-12.htm">Jude 1:12</a>. The false teachers joined in the love-feasts, but made them the occasion of self-indulgence. Compare the similar conduct of the Corinthians (<a href="/1_corinthians/11-20.htm">1 Corinthians 11:20-22</a>). 2 Peter 2:13<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/2_peter/2.htm">Vincent's Word Studies</a></div>And shall receive (κομιούμενοι)<p>Lit., being about or destined to receive. See on <a href="http://biblehub.com/1_peter/1-9.htm">1 Peter 1:9</a>, and compare <a href="/1_peter/5-4.htm">1 Peter 5:4</a>. Some good texts read ἀδικούμενοι, suffering wrong. So Rev., suffering wrong as the hire of wrong-doing.<p>Reward of unrighteousness (μισθὸν ἀδικίας)<p>Μισθὸς is hire, and so is rendered in Rev. Compare <a href="/matthew/20-8.htm">Matthew 20:8</a>; <a href="/luke/10-7.htm">Luke 10:7</a>; <a href="/john/4-36.htm">John 4:36</a>. It also has in classical Greek the general sense of reward, and so very often in the New Testament, in passages where hire or wages would be inappropriate. Thus <a href="/matthew/5-12.htm">Matthew 5:12</a>; <a href="/matthew/6-1.htm">Matthew 6:1</a>; <a href="/matthew/10-41.htm">Matthew 10:41</a>. Hire would seem to be better here, because of the reference to Balaam in <a href="http://biblehub.com/2_peter/2-15.htm">2 Peter 2:15</a>, where the word occurs again and requires that rendering. The phrase μισθός ἀδικίας, reward of wages of iniquity, occurs only here and in Peter's speech concerning Judas (<a href="/acts/1-18.htm">Acts 1:18</a>), where the Rev. retains the rendering of the A. V., reward of iniquity. It would have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though etymologically, iniquity emphasizes the idea of injustice (inaequus), while unrighteousness (non-rightness) is more general, implying all deviation from right, whether involving another's interests or not. This distinction is not, however, observed in the Rev., where the rendering of ἄδικία, and of the kindred adjective ἄδικος, varies unaccountably, if not capriciously, between unrighteous and unjust.<p>As they that count it pleasure to riot (ἡδονὴν ἡγούμενοι τρυφήν)<p>The as of the A. V. is needless. The discourse proceeds from <a href="/2_peter/2-13.htm">2 Peter 2:13</a> by a series of participles, as far as following (<a href="/2_peter/2-15.htm">2 Peter 2:15</a>). Literally the passage runs, counting riot a pleasure.<p>Riot (τρυφήν)<p>Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare <a href="http://biblehub.com/luke/7-25.htm">Luke 7:25</a>, the only other passage where the word occurs, and where the Rev. retains the A. V., live delicately. So, also, Rev. substitutes, in <a href="http://biblehub.com/james/5-5.htm">James 5:5</a>, lived delicately for lived in pleasure.<p>In the daytime<p>Compare Peter's words <a href="/acts/2-15.htm">Acts 2:15</a>; also, <a href="/1_thessalonians/5-7.htm">1 Thessalonians 5:7</a>.<p>Spots (σπίλοι)<p>Only here and <a href="/ephesians/5-27.htm">Ephesians 5:27</a>. Compare the kindred participle spotted (Jde 1:23), and defileth (<a href="/james/3-6.htm">James 3:6</a>).<p>Blemishes (μῶμοι)<p>Only here in New Testament. The negatives of the two terms spots and blemishes occur at <a href="/1_peter/1-19.htm">1 Peter 1:19</a>.<p>continued...<div class="vheading2">Links</div><a href="/interlinear/2_peter/2-13.htm">2 Peter 2:13 Interlinear</a><br /><a href="/texts/2_peter/2-13.htm">2 Peter 2:13 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/2_peter/2-13.htm">2 Peter 2:13 NIV</a><br /><a href="/nlt/2_peter/2-13.htm">2 Peter 2:13 NLT</a><br /><a href="/esv/2_peter/2-13.htm">2 Peter 2:13 ESV</a><br /><a href="/nasb/2_peter/2-13.htm">2 Peter 2:13 NASB</a><br /><a href="/kjv/2_peter/2-13.htm">2 Peter 2:13 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/2_peter/2-13.htm">2 Peter 2:13 Bible Apps</a><br /><a href="/2_peter/2-13.htm">2 Peter 2:13 Parallel</a><br /><a href="http://bibliaparalela.com/2_peter/2-13.htm">2 Peter 2:13 Biblia Paralela</a><br /><a href="http://holybible.com.cn/2_peter/2-13.htm">2 Peter 2:13 Chinese Bible</a><br /><a href="http://saintebible.com/2_peter/2-13.htm">2 Peter 2:13 French Bible</a><br /><a href="http://bibeltext.com/2_peter/2-13.htm">2 Peter 2:13 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../2_peter/2-12.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="2 Peter 2:12"><img src="/left.png" name="lft" border="0" alt="2 Peter 2:12" /></a></div><div id="right"><a href="../2_peter/2-14.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="2 Peter 2:14"><img src="/right.png" name="rght" border="0" alt="2 Peter 2:14" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>