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2Pe 2:10. Μάλιστα) chiefly. These will be especially punished.-ὀπίσω, after) The generic description is, the walking after the flesh: the specific, the walking after the flesh in the lust of uncleanness.-καὶ, and) There is a division, concerning impurity and blasphemy: after --, and government --. The latter subject is treated of immediately: presumptuous, etc.; the former, pleasure, etc., 2Pe 2:13. Each of the two subjects discussed has a nominative case and finite verb. There is a further reference to the same two subjects (heads) at 2Pe 2:18 : swelling: they entice.-κυριότητος καταφρονοῦντας, despising government) In this, which is the statement or proposition, he makes mention of government: shortly afterwards, in handling the subject, he speaks of dignities (δόξας), including the signification of the one in that of the other. Each of these, by an impressive Metonymia of the abstract for the concrete, seems to signify the angels, and those the fallen ones (although Horne on the Epistle of Jude takes it of the holy angels): for while it is here asserted, 2Pe 2:11, that railing judgment is not to be brought by angels against dignities, Jude, 2Pe 2:9, to the same purport, but in more definite language, asserts that this same railing judgment was not brought by the archangel against the devil. By government seems to be meant the prince of the fallen spirits; by dignities, the other fallen spirits. At least Jude also (Jud 1:8) retains the singular and the plural: they despise government, but speak evil of dignities. Each apostle shows that he is speaking of creatures whom the wicked do not know or understand (2Pe 2:12). The angels who sinned, still, as the creatures of God, have a goodness, as Gerh. says on this passage, and in their exalted nature, which they received from the Creator, retain the indelible impress of majesty: comp. Luk 10:18-19; Mat 12:26; Mat 12:29; Joh 14:30; 2Co 4:4; and this we ought to regard with reverence, not on their account, but on account of God. Comp. Jam 3:9, note. For this is the most august mystery of the Divine judgment, which is passed upon angels: and into this no angel, no man, ought by his own authority to thrust himself; much less the wicked (Sir 21:27, ἐν τῷ καταράσασθαι ἀσεβῇ τὸν Σατανᾶν, αὐτὸς καταρᾶται τὴν ψυχὴν αὑτοῦ: When the ungodly curseth Satan, he curseth his own soul): and yet somehow or other these men, whom Peter and Jude point out, endeavoured to do so, turning all spiritual things upside down: 2Pe 2:12; Jud 1:10; Jud 1:19. See the dignity of the saints, who shall have the power of judging angels: 1Co 6:3. See on Sasbout, f. 472, 480.-τολμηταὶ, presumptuous) although Michael did not presume, Jud 1:9. The nominative ease is followed immediately by the verb, are not afraid. Many put a comma in the sentence, τολμηταὶ, αὐθάδεις; but there is no reason why the substantive and adjective should not be joined together. Αὐθάδεια τολμὰν, self-will produces presumption: the words οὐ τρέμουσι, which follow presently, denote presumption.-οὐ τρέμουσι, are not afraid) although they have so very insignificant strength and power.-βλασφημοῦντες, speaking evil) Evil-speaking is their first crime; the root of which is first mentioned, presumption, pride. So the other crime, uncleanness, 2Pe 2:14; the root of which is also first mentioned, luxury, 2Pe 2:13.