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2Pe_2:14 has no parallel in Jude.
Description of the sensual lust of the eye of the false teachers.
ὀφθαλμούς ἒχοντες μεστούς μοιχαλίδος ] The adulterous lust is depicted in their eyes; in the expression: μεστοὺς μοιχαλίδος , the lust after the μοιχαλίς , revealing itself in the eyes, is designated as a being filled of the eye with it, since they look at nothing else but this. The interpretation of Hornejus is not to the point: quasi dicat, tam libidinosos eos esse, ut in ipsorum oculis quasi adulterae habitent, seu ut adulteras semper in oculis ferant.
Hofmann explains μεστός τινος by reference to Plato, Sympos. 194 B, here equivalent to: “to be entirely engrossed, preoccupied with something.”
It is wrong to suppose (as Dietlein does) that it is here in any way stated that a female member of the house, into which they had forced themselves, had already fallen a victim to their seduction. Calvin even[75] had connected this verse closely with the preceding, as Schott and Hofmann do; but it is not easy to understand why the persons here described should have had adulterous desires only at the feasts.
καὶ ἀκαταπαύστους ἁμαρτίας ] “not satiated, unsatisfied in sin,” i.e. eyes, in which is reflected the restless desire after ever fresh sin; in ἁμαρτία , the reference is chiefly to sensual sins.
δελεάζοντες ] 2Pe_2:18, and Jam_1:14 : “to allure, to entice;” quasi pisces hamo captare (Beza).
ψυχὰς ἀστηρίκτους ] ἀστήρικτος (chap. 2Pe_3:16), not: “wanton” (Luther), but: in fide et pietatis studio nondum satis fundatus et formatus (Gerhard).
This idea is doubtless connected more closely with what precedes than with what follows (Hofmann), so that the sense is: they entice them, so as to satisfy their fleshly lusts on them.
καρδίαν … ἔχοντες ] Third vice:[76] covetousness. The construction of the verb ΓΕΓΥΜΝΑΣΜΈΝΗΝ , c. gen., occurs also in the classics (Philostratus: 2. 15: ΘΑΛΆΤΤΗς ΟὔΠΩ ΓΕΓΥΜΝΑΣΜΈΝΟΙ ; 3. 2 Peter 1 : ΝΈΣΤΟΡΑ ΠΟΛΈΜΩΝ ΠΟΛΛῶΝ ΓΕΓΥΜΝ .; 10. 2 Peter 1 : ΣΟΦΊΑς ἬΔΗ ΓΕΓΥΜΝΑΣΜΈΝΟΝ ): “a heart practised in covetousness;” Calvin is quite unwarranted in interpreting πλεονεξία here by: cupiditates; cf. 2Pe_2:3.
ΚΑΤΆΡΑς ΤΈΚΝΑ ] cf. Eph_2:3; 2Th_2:3 : “men, who have incurred the curse;” an expression of profoundest displeasure; similar to σπῖλοι καὶ μῶμοι , 2Pe_2:13. It is doubtful whether it is to be connected with the preceding or with the subsequent passage; the first combination is preferable, because in it the language is more passionate. In the other case the construction, from 2Pe_2:10 med. onwards, might be taken thus: ΤΟΛΜΗΤΑῚ ΑὐΘΆΔΕΙς , as introducing the section down to ΤΡΥΦΉΝ , 2Pe_2:13; ΣΠῖΛΟΙ ΚΑῚ ΜῶΜΟΙ that from there to ἜΧΟΝΤΕς , 2Pe_2:14; and ΚΑΤΆΡΑς ΤΈΚΝΑ that as far as ΠΑΡΑΦΡΟΝΊΑΝ , 2Pe_2:16.
[75] Calvin: Isti vos ac coetum vestrum foedis maculis aspergunt: nam dum epulantur vobiscum, simul luxuriantur in suis erroribus, amores meretricios et perditam incontinentiam oculis gestuque exprimunt.
[76] Hofmann erroneously says that this states “not a third, but a second characteristic of their nature, the avaritia, along with the luxuria,” for in the first half of this verse they are accused of something which is identical neither with luxuria nor with avaritia, and this even if ὀφθαλμ . ἔχοντες be closely connected with the preceding passage.