I.Some interpret this literally of dreaming in sleep. A strong inducement hence for every one to keep their hearts with all diligence from those impure thoughts in the day-time, which may otherwise make them filthy dreamers in the night, and when they go to sleep to beseech God to keep the key of their imagination, that it may not run out to dreaming impurely.
II. Others interpret it metaphorically, conceiving that the apostle, in calling these seducers dreamers in sleep, compares them to such.
1. These seducers were spiritually overwhelmed in a deep, sound sleep of sin (Isa_29:10; 1Th_5:6).
2. These seducers are compared to dreamers in sleep in regard of their vain, false, empty imaginations.
(1) Sinners delude themselves in dreaming of their persons. Dreaming that they are not so bad as others because they abstain from gross abominations (Luk_18:11). Dreaming that they are in good and happy estate before God, being indeed miserable and bad (Rev_3:17; Gal_6:3).
(2) Sinners delude themselves in dreaming concerning their actions that they are good, because done with a good intention, not considering that a work may be good in a man’s own eyes and the issues thereof the ways of death (2Sa_6:7; Pro_16:25).
Lessons:
1. Spiritual judgments are the sorest. Insensibleness in sin and self-delusion were judgments which made these seducers miserable; they are judgments which seize upon the soul.
2. All the sinful sleepiness of saints differs much from that of the wicked (Son_5:2).
3. Self-soothing, delusion, flattering, are very dangerous and destructive, as being the foundation of the wickedness and woe of these seducers, these dreamers.
4. It is our wisdom to take heed of spiritual sleeping in sin. For which purpose--
(1) Make much of a stirring ministry;
(2) Labour for a fruitful improvement of sufferings;
(3) Endeavour for a tender, trembling heart at the very beginning of the solicitations of sin;
(4) Labour for faith in threatenings;
(5) Vigorously and constantly exercise thyself in godliness;
(6) Keep company with waking Christians. (W.Jenkyn, M. A.)
Filthy dreamers and defilers of the flesh and evil speake
rs:--
I. From that “filthy dreamers,” note that the erroneous thoughts of wicked men are but a dream.
1. Wicked men are dreamers--
(1) In regard of their state and condition, every carnal man is in a state of a “deep sleep” (Isa_29:10), without troy sense of danger.
(2) In regard of the suitableness between their vain thoughts and a dream. A dream tickleth with a false delight, and deceiveth with a vain hope.
(3) Tickleth with a false delight, they embrace the contentments and pleasures of the world instead of the true riches.
(4) Deceiveth with a vain hope (Isa_29:7-8). Many flatter themselves with fair hopes till they awake in flames, but then all is gone.
(5) Take heed, then, of being deceived by your own dreams and the fictions of your own brain; there are no dreams so foolish as those we dream waking. There are dreams in point of hope; and so--
(a) Some wholly mistake in the object, and dream of an eternal happiness in temporal enjoyments (Psa_49:11; Luk_12:19; Rev_18:9).
(b) Others dream of attaining the end without using the means; they live in sin, and yet hope to die comfortably and go to heaven. Others mistake about the means, because they have a cold form; they are apt to be conceited of their spiritual condition and estate (Rev_3:17). If you would not dream in this kind, examine your hearts often; examination is like a rubbing of the eyes after sleep.
II. From that “defile the flesh,” observe that dreams of error dispose to practices of sin and uncleanness, and impurity of religion is usually joined with uncleanness of body (Hos_4:12-13).
III. Again, observe that sin is a defilement: it staineth and darkeneth the glory of a man (Mat_15:20). Desire to be washed, and that thoroughly (Psa_51:2).
IV. Again observe, that of all sins the sin of uncleanness is most defiling. It defileth the whole man, but chiefly the body, and therefore it is said they defile the flesh. It staineth the soul with filthy thoughts (Mat_15:20), it staineth the name (Pro_6:33), but in a singular manner it polluteth the body (1Co_6:18). It wasteth the strength and beauty of the body (Pro_5:9-11), hindereth our serviceableness. Are not your beauty, health, strength, concernments too good to be spent upon so vile an interest?
V. From that “despise dominion.” Observe that errors, especially such as tend to sensuality, make men unruly. Error taketh off the dread of God, and sedition the dread of the magistrate, that so they may more freely defile the flesh.
VI. Again, I observe from the same clause, that it is a sin to despise dominions. For it is here charged upon these seducers. It is a sin, because it is against the injunctions of the word (Rom_13:1; Tit_3:1). Again, it is a sin, because dominion preserveth human societies.
VII. The last expression is that “speak evil of dignities,” or of glories, by which probably Church officers are intended, such being spoken against in that age (3Jn_1:10). Note, there is a respect due to persons invested with Church power. This is established by God’s ordinance, and therefore should not be set at nought. (T. Manton.)
Waking dreamers
Hence we may note the cause why so few entertain the doctrine of the gospel, so few forsake their sins and turn unto God, and that is because men are dreamers. As first, some plead that they were never book-learned, they could never write nor read, therefore they must be excused in their ignorance as not being bound to know the Word of God. Secondly, others dream that because they have lived thus long and yet had never any such cross as they see befall others, therefore they are most happy men, and God loveth them. Thirdly, others have learning and knowledge, and begin to dream that therefore they want nothing; they bless themselves in their naked knowledge, and never have care in their hearts to receive Christ. Fourthly, others are profane and dream that the Master will not come yet; God will not yet call them; they shall have time enough to repent in, for they crave but one hour on their death-beds. Lastly, it is a common dream amongst men that the promise of eternal life is but a dream, and so many make but a dream of the whole Word of God and all religion. Even so men hold the doctrine of the gospel, but as a dream, seeing they can hold it in opinion, but never endeavour to reform their lives by it; but such dreams disappoint men commonly of salvation. The most powerful ministry shall little prevail so long as men come with their hearts full fraught with their carnal imaginations and with such heaviness of spirit. (W. Perkins.)
Unchastity
I.Sins of carnal uncleanness are peculiarly against the body or flesh of men (1Co_6:18). The body not only concurs, but suffers by this sin more than any other, both by dishonour and diseases.
(1) Dishonour, in the staining and defiling that noble piece of workmanship, curiously wrought by the finger of God Himself.
(2) By diseases, this lust being not only a conscience-wasting but a carcase-wasting enemy. Sensual men kill that which they pretend most to gratify.
2. Sins of unchastity are peculiarly defiling. All sin in general is called uncleanness, but fornication is particularly to be branded with that name. There is a peculiar opposition between fornication and sanctification (1Th_4:3). The saints of God should have a peculiar abhorrence of this sin (Eph_5:3; 2Co_7:1). The body is the garment of the soul, and a clean heart will preserve a pure body.
3. The love of lust makes men erroneous and seducers. They who make no conscience of ordering their conversation will soon be heretical. These seducers who opposed the faith were unclean and flesh-defilers. If the light be too much in men’s eyes, they will either shut their eyes or draw the curtains. Lusts will pervert the light which is brought in, making men instead of bringing their crooked lives to the straight rule, to bring the straight rule to their crooked lives; and instead of bringing their hearts to the Scripture, to bring the Scripture to their hearts. God in judgment gives up such who will not see to an inability to discern what they ought, and to a reprobate mind; they who will notbe scholars of truth are by God justly delivered up to be masters of error. (W. Jenkyn, M. A.)
Despise dominion.
Rulers not to be despised
Rebellion of all sins showeth the corruptions of our nature, yea, rebellion and contempt of government is unnatural, for God hath made a chiefty in all things, and everything keepeth his place. Among the angels there be Cherubim and Seraphim; among the planets the sun is the chief, and the rest borrow their light from him; among the fowls, the eagle; among the beasts, the lion; among the serpents, the basilisk; among the fishes, the whale; among the wethers there is a leader, a bell-wether; among the cranes there is one as a captain that goeth before the rest; in a flock there is dux gregis, a leader; in an hive of bees there is a master-bee; the very pismyres have there governor; and the grasshoppers go forth by bands. And hath not God made a chief, a ruler among men? God forbid, therefore, that we should despise government. Promotion and honour cometh neither from the east, nor from the west, nor from the south, but it is God that lifteth up one and pulleth down another. And God hath famously revenged this sin, as ever any. Absalom rebelled against his father, but God’s vengeance overtook him, for he was hanged. (S. Otes.)
Despising dominion
1.What we are to understand by “dominion.” The word in the original is the same with that in 2Pe_2:10, translated “government,” and means the civil magistrate.
2. What is meant by “despising dominion.” These seducers did not cast off governing so as to make it cease; that was not in their power; but in their judgment, desires, insinuations, they laboured to make it accounted void.
3. Upon what ground the apostle condemns them for despising dominions.
(1) This was a sin against an ordinance of God (Pro_8:15; Rom_13:1).
(2) It was a sin against the welfare and happiness of the public.
(3) By this despising of government they were in an especial manner their own enemies, and sinned against their own happiness (Pro_24:22; Ecc_10:8).
Lessons:
1. How provident is God for man’s peace and welfare.
2. God is highly provoked by sin, when He suffers magistrates to be burdensome to a people, and dominion to be abused; when their deliverers and saviours become their destroyers (Pro_28:2).
3. God is much seen in causing men’s subjection to magistrates.
4. The power given by God to magistrates should be improved for the Giver.
5. The enemies of godliness soon become opposers of civil dominion. They who fear not God, will not be afraid to “speak evil of dignities.”
6. Christianity does not destroy but strengthen magistracy.
7. Lust opposes restraint, is an enemy to dominion, loves not to be bridled. (W. Jenkyn, M. A.)
