140
ὃς μισθὸν ἀδικίας ἠγάπησεν, 16. ἔλεγξιν δὲ ἔσχεν ἰδίας παρα-
vopias: ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ Φθεγξάμενον ἐκώλυσεν
9 An , , THY τοῦ προφήτου παραφρονίαν.
a , 3 κ. ae, 17. οὗτοί εἶσιν πηναὶ ἄνυδροι ‘
καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, ots 6 ζόφος τοῦ σκότους
τετήρηται. 18.
2 > , ow ἐν ἐπιθυμίαις
ὑπέρογκα γὰρ µαταιότητος φθεγγόµενοι δελεάζου- σαρκὸς ἀσελγείαις τοὺς ὀλίγως 1 ἀποφεύγοντας τοὺς
ἐν πλάνη ἀναστρεφομένους, 19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι,
Ἰολιγως ABN¢, vg., syrr., sah., boh., Treg., Ti., WH; οντως ΜΟΚΙ,Ρ; οντως
would require aor. ; αποφυγοντας (‘clean escaped”’ A.V.), read by KLP.
In the
MSS. οντως is hardly distinguishable from ολιγως (Mayor, Ed. cxcviii.).
justice of the God who made them both, a cry of which we may be sure it has entered into the ears of the Lord of Sabaoth. When animals are put to un- necessary suffering, either in the shambles or as beasts of burden, or in the interests of science or sport, or for any other reason, cases are Sure to arise in which we may justly apply the words of our Epistle, and say of such poor tortured creatures that with their dying gaze, no less clearly than if they had spoken with man’s voice, they forbade the madness of their torturers’ (Mayor, p. 203). Cf. F. W. Robertson, Seyvmons, Ser. iv. pp. 40 f.
Ver. 16. ἔλεγξιν δὲ ἔσχεν, a periphrasis for the passive of ἐλέγχω, = ‘“ was re- buked”’. i8tas παρανοµίας, emphatic, ‘“‘his own transgression’’. Two inter- pretations of ἰδίας are possible. (1) The παρανοµ. is a characteristic trait in Balaam (Keil. Weiss). (2) As prophet, Belaam was expected to do and teach Ged’s law. He whose duty it is to rebuke others is himself rebuked for his own transgression’ (Hundhausen, Wie- singer). παρανομία = ‘‘a_ particular transgression”? as distinct from ἀνομία = ‘‘disobedience in general”. παρα- φρονίαν, “infatuation”. Balaam is pro- ceeding against what he knows to be the Divine will.
Vv. 17-19. The Libertines ave them- selves slaves. ‘‘ They are like waterless wells, and mists that the wind disperses. For them is reserved the fate of gloomy darkness. They utter ponderous no- things, and allure through their lusts those who were just escaping from the temptations of heathen life. Promising freedom to others, they are themselves slaves of corruption. Every one is a slave to that which has mastered him.” .
Ver. 17. πηγαὶ . . « ἐλαυνόμεναι. It is interesting to compare the expressions
in 2 Peter here with Jude 12. It would appear as though he had felt that νεφέλαι ἄννδροι was a contradiction in terms, and instead he substituted πηγαὶ. dat- λαπος is a strong expression = “ gale,”’ a ‘storm of wind’. Cf. Mk. iv. 37, Lk. viii. 23. οἷς ὁ ζόφος . . . τετήρηται is somewhat out of place here, and is used appropriately of meteors in Jude 13.
Ver. 18. ὑπέρογκα. Cf. Jude 16. No doubt the reference is to the use of Gnosticterms. µαταιότης, used specially of moral insincerity. Cf. µαταίας ava- στροφῆς, “' heartless conduct,” r P. i. 18. There is no corresponding reality behind their words. σαρκὸς, to be taken with ἀσελγείαις, which is in apposition to ἐπιθυμίαις. τοὺς ὀλίγως ἀποφεύγοντας : “those who are just escaping’’; who have been impressed with Christian truth, and have had strength to separate them- selves from their old surroundings and customs ; but are led to return through the compromises suggested by the false teachers. The phenomenon is not un- common in all missionary work, of men who have escaped from ‘ Gentile vices, but are not yet established in Christian virtues” (Bigg). τοὺς ἐν πλάνῃ ἄναστρε- φομένους = governed by ἀποφεύγοντας: “(escaping from) those who live in error ’’; 7.¢. from their old heathen com- panionships. ‘‘ There is great passion in the words. Grandiose sophistry is the hook, filthy lust is-the bait, with which these men catch those whom the Lord had delivered, or was delivering ”’ (Bigg).
Ver. 19. ἐλευθερίαν. Doubtless that Antinomianism is indicated to which the doctrine of Grace has ever been open. Cf. Galat. ν. 13. It arises from the ever- recurring confusion of liberty and license. The training of conscience is contem- poraneous with the growth of Christian character. The Pauline teaching, which abrogated external legality, was open to