II Peter 2:15 · Bible study
2 Peter 2:15 Commentary: The Way of Balaam, Greed and Deception
Greek · 11 what the commentators say
Meaning in one sentence
False teachers follow Balaam's example: love of gain, leading others astray. Explore the grammar, history, and warnings of this verse.
Research Summary
- Meaning: False teachers abandon the truth for profit, mimicking Balaam.
- Key words: straight way (εὐθεῖαν ὁδόν), went astray (ἐπλανήθησαν), follow (ἐξακολουθήσαντες), wages of unrighteousness (μισθὸν ἀδικίας).
- Main debate: Whether the primary sin is greed itself or the resulting leading of others into licentiousness.
- Theological theme: The danger of covetousness in ministry and the need for pure motives.
- Best use: Preaching against greed in the church and teaching the importance of integrity in teaching.
Translation Comparison
BSB Berean Standard Bible 2020
They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness.
WEB World English Bible 2000
Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
KJV King James Version 1769
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;
ASV American Standard Version 1901
forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing;
YLT Young's Literal Translation 1898
having forsaken a right way, they did go astray, having followed in the way of Balaam the son of Bosor, who a reward of unrighteousness did love,
Darby Darby Bible 1890
having left [the] straight way they have gone astray, having followed in the path of Balaam [the son] of Bosor, who loved [the] reward of unrighteousness;
Douay-Rheims Douay-Rheims Bible 1899
Leaving the right way, they have gone astray, having followed the way of Balaam of Bosor who loved the wages of iniquity,
Translations in other languages (10 available)
Que han dejado el camino derecho, y se han extraviado, siguiendo el camino de Balaam, hijo de Bosor, el cual amó el premio de la maldad.
Que, tendo deixado o caminho direito, se desviaram, seguindo o caminho de Balaão, filho de Bosor, que amou o pagamento da injustiça.
Après avoir quitté le droit chemin, ils se sont égarés en suivant la voie de Balaam, fils de Bosor, qui aima le salaire de l’iniquité,
Sie haben verlassen den richtigen Weg und gehen irre und folgen nach dem Wege Bileams, des Sohnes Beors, welcher liebte den Lohn der Ungerechtigkeit,
Die den rechten weg verlaten hebbende, zijn verdwaald, en volgen den weg van Balaam, den zoon van Bosor, die het loon der ongerechtigheid liefgehad heeft;
Lasciata la dritta strada, si sono smarriti, seguendo la via di Balaam, figliuolo di Beor che amò il salario d’iniquità,
Którzy opuściwszy prostą drogę, zbłądzili, naśladując drogi Balaama, syna Bosorowego, który zapłatę niesprawiedliwości umiłował;
Оставив прямой путь, они заблудились, идя по следам Валаама, сына Восорова, который возлюбил мзду неправедную,
他們離棄 正 路，就走差了，隨從 比珥 之子巴蘭 的路。巴蘭就是那 貪愛 不義 之工價的先知，
Turning out of the true way, they have gone wandering in error, after the way of Balaam, the son of Beor, who was pleased to take payment for wrongdoing;
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Peter 2:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse describes false teachers who have abandoned the path of Christian truth and now walk in the steps of Balaam. Barnes notes that the phrase “right way” denotes the straight path of honesty and integrity; religion is often represented as a straight path, and to do wrong is to go out of it. Gill says they have forsaken the right way of the Lord, the way of truth, or Christ himself. The aorist passive ἐπλανήθησαν (“they were led astray”) emphasizes their deceived condition, while the participle ἐξακολουθήσαντες (“having followed”) indicates a decisive imitation of Balaam. The defining characteristic of Balaam, as the verse states, is that he loved the μισθὸν ἀδικίας (wages of unrighteousness). Calvin emphasizes that Balaam employed a venal tongue to curse God’s people. So the false teachers are motivated by covetousness, and like Balaam, they not only sin themselves but also lead others into sin. The Cambridge Bible draws attention to Balaam’s counsel that led Israel into licentiousness and idolatry (Numbers 31:16). Thus the false teachers imitate Balaam in both greed and deceptive influence.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: False teachers have abandoned the way of truth, motivated by greed and leading others into sin, following the example of Balaam.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Motivation of false teachers | They are driven by love of money, as Balaam loved the wages of unrighteousness. | Some commentators emphasize greed as the central sin, while others stress that the greed led to actively leading others into sexual sin and idolatry (the result of Balaam's counsel). Both sides agree greed is present, but differ on which aspect Peter foregrounds. |
| Name Bosor vs Beor | The name refers to Balaam's father; the Old Testament uses Beor. | Some argue Bosor is a simple textual variant or Galilean pronunciation (Cambridge Bible). Others see a deliberate wordplay: Bosor resembles the Hebrew word for 'flesh,' so Peter brands Balaam a 'son of carnality.' The debate is whether this pun is intended or incidental. |
| Identity of false teachers | They are corrupt leaders within the church, teaching error for personal gain. | Peter writes as if some have already appeared and others are coming. Some scholars link these teachers to the Nicolaitans (Revelation 2:6,14-15), who combined greed with sexual license. Others see a more general group of itinerant false prophets common in the early church. |
Historical & Cultural Context
The Old Testament background of this verse is the story of Balaam son of Beor (or Bosor), a Mesopotamian prophet hired by King Balak to curse Israel. Though Balaam professed to obey only God’s word (Numbers 22:18), his heart was set on the rewards offered him. Twice God told him not to go, yet Balaam persisted until God allowed the journey, but the angel of the Lord stood as an adversary (Numbers 22:22). The narrative repeatedly uses the word “way” (Numbers 22:23, 32), highlighting Balaam’s stubborn insistence on a perverse path.
In early Christian circles, “the Way” was a title for the Christian movement (Acts 9:2). To forsake this “right way” is to abandon the truth of Christ. The name Bosor may be significant: some commentators, such as Jamieson-Fausset-Brown and the Cambridge Bible, note that Bosor resembles the Hebrew word for “flesh” (basar). If so, Peter uses a wordplay that brands Balaam a “son of carnality,” underscoring the fleshly greed of the false teachers. The readers would recall that Balaam ultimately gave Balak the deadly counsel to entice Israel into sexual immorality and idolatry (Numbers 31:16; Revelation 2:14). So the “way of Balaam” includes both love of money and corrupting others. The false teachers in 2 Peter were likely itinerant prophets who, for financial gain, accommodated pagan morals and led believers astray. This fits the immediate context, where Peter condemns their greed, arrogance, and licentiousness (2 Peter 2:13, 14). The verse stands as a warning that departing from the straight way often begins with a desire for dishonest gain.
Textual Notes
The most significant textual variation is the name of Balaam’s father. The majority of Greek manuscripts read Βοσόρ (Bosor), while some key witnesses (e.g., Codex Sinaiticus, Vaticanus) have Βεώρ (Beor), matching the Old Testament. The form Bosor may reflect a Galilean pronunciation or a deliberate alteration to imply “flesh” (Hebrew basar). No other textual variants substantially affect the meaning of this verse.
Reception History
The figure of Balaam has served as a type of false teacher throughout church history. This verse, together with Jude 1:11 and Revelation 2:14, was cited by early Christian writers such as Irenaeus and Tertullian to warn against leaders who corrupt the church for gain. During the medieval period, Balaam was invoked in condemnations of simony, the buying and selling of church offices. Reformation commentators like Calvin seized on Peter’s language to critique venal preaching. In modern times, the verse remains a key text in discussions of ministerial ethics, reminding teachers that their calling is not a path to profit but a stewardship of truth.
Preaching This Verse
Three-point outline
- Forsaking the right way, These teachers have deliberately left the path of truth and holiness. The participle καταλείποντες (leaving) is a decisive act. They once knew the straight way (εὐθεῖαν ὁδόν), but now they abandon it.
- Following the way of Balaam, Balaam is the archetype of a prophet who prostitutes his gift. The aorist participle ἐξακολουθήσαντες (having followed) suggests that they have now taken up Balaam’s pattern. His “way” is characterised by resistance to God’s clear word and a preference for personal gain.
- Loving the wages of unrighteousness, The verb ἠγάπησεν (loved) points to a settled affection. Balaam loved the payment for doing wrong. The false teachers share that love, they are driven by greed, not by devotion to God.
Five-point outline
- The straight path abandoned, The way of Christ is narrow and straight (Matthew 7:14). These teachers have left it.
- The wanderers, ἐπλανήθησαν (they were led astray) is passive, they are deceived, but also culpable.
- The example of Balaam, Balaam is the prototype of a false teacher: he knows God’s will but overrides it for profit.
- The root: love of unrighteous gain, The wages (μισθόν) are tainted from the start. The desire for them corrupts motive and method.
- The fruit: leading others astray, Like Balaam, they do not sin alone; they lure others into sexual sin and idolatry (Numbers 31:16; Revelation 2:14).
Illustration hooks
- A pastor who begins to tailor messages to wealthy donors, gradually softening hard truths to keep giving high.
- A church that measures success by numbers and budgets, quietly editing doctrine to avoid offense.
- A Christian influencer who promotes a prosperity gospel, using faith as a product rather than a relationship.
Questions your congregation is asking
- How can I tell if a teacher is more interested in my money than my soul?
- Is it possible to love God and money at the same time? (See Matthew 6:24.)
- Why does Peter link greed with sexual immorality? What is the connection?
Leading a Discussion
This verse warns that false teaching often has a financial motive. Like Balaam, teachers can be tempted to say what people want to hear for a reward. How does this challenge us to examine motives in our own lives, both as speakers and hearers of God’s word?
Discussion questions
- What does the phrase “right way” suggest about the nature of true Christian teaching and living?
- Read Numbers 22, 24. In what ways did Balaam love the wages of unrighteousness? Where do you see that love controlling his decisions?
- How do the false teachers in 2 Peter 2 imitate Balaam? Which specific characteristics does Peter highlight?
- Why is the love of money such a dangerous motivation for spiritual leaders? Read 1 Timothy 6:9, 10 and discuss.
- Can a person teach correct doctrine but still be “following the way of Balaam”? What does that look like in a church today?
- How can we guard our hearts against secret loves that might lead us away from the straight way?
- This passage ends with hope: verse 16 mentions a donkey rebuking Balaam’s madness. How does God sometimes use unlikely means to stop us from straying?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 22:5 | He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, “Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me. |
| Numbers 22:7 | The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak. |
| Numbers 22:18 | Balaam answered the servants of Balak, “If Balak would give me his house full of silver and gold, I can’t go beyond the word of Yahweh my God, to do less or more. |
| Numbers 22:21 | Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab. |
| Numbers 22:23 | The donkey saw Yahweh’s angel standing in the way, with his sword drawn in his hand; and the donkey turned out of the path, and went into the field. Balaam struck the donkey, to turn her into the path. |
| Numbers 22:28 | Yahweh opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?” |
| Numbers 31:16 | Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Yahweh in the matter of Peor, and so the plague was among the congregation of Yahweh. |
| Deuteronomy 23:4 | because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that Balaam deliberately chose the reward Balak offered over God's approval, forsaking the right way. He identifies "the way of Balaam" as his counsel for the Moabites to use beautiful women to lure Israel into idolatry. Clarke also notes that "Bosor" is likely a scribal error for "Beor" due to confusion between similar Hebrew letters.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the false teachers' core likeness to Balaam not in general deception but in covetousness: they prostitute a religious office for money. He shows from Numbers that Balaam's pious words masked a heart desperate for reward, and these teachers do the same.
Calvin's Commentaries Reformed 1564
Calvin sees Balaam's rebuke by his own donkey as a deliberate sign of God's judgment. The donkey recognized God's displeasure and stopped, while the prophet, blinded by greed, pressed on against clear warning. For Calvin, this exposes the monstrous folly of those who twist truth into lies.
Geneva Bible Notes Reformed 1599
Geneva Notes stress that the false teachers strayed from the right way by
Gill's Exposition of the Bible Baptist 1748
Gill notes that the spelling "Bosor" instead of "Beor" reflects Peter's location in Babylon, where the Chaldean dialect shifted letters. He identifies Balaam's way as the path of covetousness, uncleanness, and idolatry, which these false teachers eagerly pursued for unrighteous gain.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB connects Balaam's name "son of Bosor" to the Hebrew word for flesh, calling him a man of carnality whose greed drove him to curse God's people for a reward. His final and worst sin was counseling Israel into sexual sin and idolatry, seeing that as the way to bring God's curse upon them.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the stark contrast between false teachers and even the angels, who show restraint. These teachers, by contrast, act like brute beasts, driven by corrupt desires and speaking arrogantly against what they do not understand. Their certain destruction is made worse by their having known the way of righteousness and then turning from it.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the literal Greek meaning of "right" as straight, and notes that "gone astray" carries the sense of being led off course. He points out how the word "way" echoes repeatedly in the Balaam story, and that Peter uses the same phrase in Acts.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that the way of Balaam is the way of covetousness. Balaam earnestly desired the reward Balak offered for cursing Israel, though he did not dare to take it. His sin lay in the longing for unrighteous gain, not only in the act itself.