Chapter 2

1 He foretelleth them of false teachers, shewing the impiety and punishment both of them and their followers: 7 from which the godly shall be delivered, as Lot was out of Sodom: 10 and more fully describeth the manners of those profane and blasphemous seducers, whereby they may be the better known, and avoided.

1. But there were. Or, “but there arose,” with emphasis on the contrast between the prophets of God, who have just been discussed (ch. 1:20, 21) and the false teachers, with whom the apostle now deals.

False prophets. See on Matt. 7:15. Peter refers to a historical fact with which his readers were well acquainted—there had been many false prophets at work in OT times (see on Jer. 14:13). Later he refers to an outstanding example, Balaam (2 Peter 2:15).

The people. That is, Israelites.

There shall be. The future tense suggests that the false teachers have not yet begun their destructive work among the believers to whom Peter is writing, although they are already operating elsewhere, since in vs. 10–22 the present and past tenses are both used with reference to them. One of the chief purposes the apostle has in writing is to warn his readers against the insidious deceptions of these false teachers, that his flock may be saved from their snares.

False teachers. Peter distinguishes between a prophet and a teacher. The first claims to deliver God’s message; the second, to interpret the message.

Among you. This may imply that the false teachers would arise from among the believers themselves, or that they would come among them from outside (cf. Acts 20:29, 30).

Who. Gr. hoitines, “such kind,” that is, the false teachers are the kind of people who bring in heresies.

Privily shall bring in. Literally, “will bring into by the side of,” possibly implying the secret nature of the entrance of the false teachers, who would come in as spies slip into a country.

Damnable heresies. Literally, “heresies of destruction,” or “heresies of perdition,” that is, heresies that lead to perdition. The word for “perdition” is apoµleia (see on John 17:12). In this epistle Peter makes frequent use of apoµleia (twice in this verse; in v. 3; and in ch. 3:7, 16).

Heresies. Gr. haireseis (see on Acts 5:17; 1 Cor. 11:19). In the course of this present chapter the apostle refers to many of the heresies propagated by these false teachers—denial of the Lord (v. 1), licentious teachings (vs. 10, 18), turning from the holy commandment (v. 21), etc. Peter’s description of their work justifies the strong language in which he condemns them.

Denying. Compare the parallel passage in Jude 4. What memories must have come to Peter’s mind when using this word that reminded him of his own denial of his Lord (see on Matt. 26:75; cf. Matt. 10:33)!

Lord. Gr. despoteµs “master” (see on Luke 2:29; Acts 4:24). The word was used by slaves in addressing their masters. It implies absolute lordship, ownership, usually by purchase. Despoteµs is a peculiarly appropriate title for Christ because of the price He has paid for man’s redemption (see on Matt. 20:28; 1 Cor. 6:19, 20). There can be no worse heresy than to live a life such as the false teachers obviously did, denying the Master who had given His own life to redeem them from sin and its consequences. That they denied their Lord implies that they had once been Christians, even though they had since apostatized.

Swift destruction. Or, “sudden perdition,” that is, unexpected destruction. Compare on ch. 1:14, where the word here translated “swift” is rendered “shortly.” The end of all untruth is destruction, both to its teachers and to their followers.

2. Shall follow. Or, “shall follow out,” implying a close imitation of the deceivers. The apostle bravely faces the prospect that many will follow the false teachers, while hoping that this warning will save his readers from such fatal deception.

Pernicious ways. Textual evidence attests (cf. p. 10) the reading “lascivious doings” (aselgeiai). Use of the word aselgeiai here and in v. 18 suggests that the doctrines of the false teachers encouraged licentiousness among their followers, and that this moral laxness attracted many unstable characters.

By reason of whom. Some apply these words to the false teachers. It is perhaps better to apply them to the church members who engage in the immoral practices taught by the false teachers.

Way of truth. That is, the way that is truth, the Christian way. For comment or the “way” see on Acts 9:2; 16:17.

Evil spoken of. Literally, “shall be blasphemed.” The heathen did not distinguish between genuine Christians and those who were following the false teachers and engaging in their immoral practices. Christian teaching was blamed for the excesses of the backsliders. The un-Christlike conduct of a few brings discredit upon the whole church.

3. Through covetousness. Rather, “in covetousness,” covetousness being the element in which the false teachers operated to deceive and extract wealth from the unwary (cf. 1 Tim. 6:5; Titus 1:11; Jude 16). Compare the experience of Balaam (Num. 22 to 24). For “covetousness” see on Rom. 1:29; Eph. 5:3; Col. 3:5.

Feigned. Gr. plastoi, “molded,” “formed,” hence, “forged,” “fabricated” (cf. our word “plastic”). These false teachers pretended to have secret knowledge and persuaded believers to give them money in exchange for it, thus revealing their real motives.

Make merchandise. Gr. emporeuomai, “to go a trading,” “to travel for business.” Our English word “emporium” comes from the same root. The teachers were trading with the souls of their victims, selling them false doctrine in return for their gifts. Believers who gave of their means to enrich those lying teachers certainly received small returns for their money.

Whose judgment … lingereth not. Literally, “for whom the sentence out of long time is not inactive.” The sentence long ago decided by God is not a dead letter and cannot be ignored.

Damnation. Gr. apoµleia (see on v. 1). The reference here is to the final destruction of the false teachers.

Slumbereth. Gr. nustazoµ, “to nod the head in sleep,” found in the NT only here and in Matt. 25:5. Peter’s previous phrase concerned the sentence of judgment; he now assures the faithful that the sentence will be executed according to God’s plan.

4. For if God spared not. With these words the apostle begins a series of illustrations concerning the inevitability of God’s judgments. This thought carries over into v. 9, where he draws the conclusion that the Lord will deliver the godly and punish the ungodly. For comment on the verb “to spare” (pheidomai) see on Rom. 8:32.

The angels. Compare the parallel passage in Jude 6. The writer does not specify the sin that brought about the fall of these angels (cf. on Jude 6; Rev. 12:4, 7–9). Peter’s reasoning is that if God did not spare angels, spirit beings who had lived in His very presence, He will not fail to punish wicked men who lead others astray.

Cast them down to hell. A rendering of the one Greek word tartarooµ, “to hold captive in Tartarus.” The ancient Greeks considered Tartarus to be the abode of the wicked dead and the place where punishment was meted out to them. It thus corresponded to the Gehenna of the Jews (cf. on Matt. 5:22). Writing to people who lived in a Hellenistic atmosphere, Peter employs a Greek term to convey his thought, but does not thereby endorse either the Greek idea of Tartarus or the popular Jewish concept of Gehenna. Here, Tartarus refers simply to the place of abode to which the evil angels are restricted until the day of judgment.

Chains of darkness. Textual evidence favors (cf. p. 10) the reading “pits of darkness.” Peter’s language is figurative, and does not serve to identify any particular place as the abode of the fallen angels. This phrase differs from that used by Jude in his parallel passage (see Jude 6).

Judgment. Gr. krisis, “[the act of] judging.” In v. 3 Peter uses a different word for “judgment” (krima), which refers to the verdict that results from judging (cf. on John 3:19; 9:39; 16:11). Here the apostle looks to the future, when the judgment determined upon Satan and his angelic followers will finally be executed (see on Rev. 20:10).

5. And spared not. With these words the apostle begins his second illustration concerning the certainty of judgment (cf. on v. 4).

The old world. That is, the world which was before the Flood.

Saved. Gr.phulassoµ, “to guard,” “to watch,” here, in the sense of “protect” (cf. Gen. 7:16).

Eighth. Gr. ogdoos, “eighth,” that is, accompanied by seven others, in this case, the immediate members of Noah’s family (see Gen. 6:10; 7:7). Peter’s emphasis here is on the fact that so few—only eight—escaped alive from the antediluvian world.

Preacher. Gr. keµrux, “herald” (see on 1 Tim. 2:7). From ancient times the office keµrux was sacred and his person inviolable, since the herald was regarded as being under the immediate protection of the gods. Noah was the Lord’s “herald of righteousness,” that is, he proclaimed a message concerning righteousness. Josephus (Antiquities i. 3. 1 [72–74]) records the Jewish tradition that Noah tried to persuade his contemporaries to change their lives for the better (cf. on Gen. 6:3; 1 Peter 3:19, 20).

Bringing in. Rather, “while he brought.”

Flood. See on Gen. 7:17–24.

Ungodly. Gr. asebeis, singular asebeµs (see on Rom. 4:5). That Peter’s description of the antediluvian world was justified may be seen from Gen. 6:1–7 (cf. PP 90–92).

6. And turning. Compare the parallel passage in Jude 7. This is the third illustration of God’s judgments (cf. on 2 Peter 2:4, 5). The Greek word for “turning into ashes” (tephrooµ) is used by the classical writer Dio Cassius (Roman History lxvi. 21) to describe the eruption of Vesuvius.

Sodom and Gomorrha. For a description of the destruction of these cities see on Gen. 19:24, 25.

Overthrow. Literally, “catastrophe.” This may imply an additional act of judgment after the reduction of the cities to ashes (cf. on Gen. 19:25).

Making. Or, “having set.”

Ensample. Gr. hupodeigma, “example,” that is, a warning.

Ungodly. The phrase reads literally, “those about to live ungodly.” The terrible, fate of the cities of the plain was to discourage others from indulging in the same wickedness that brought about their downfall.

7. Delivered. Or, “rescued.” As God saved Noah from the Flood, so He rescued Lot and his family from the holocaust that consumed Sodom (Gen. 19:15, 16). Although Peter is primarily concerned with the certainty of divine judgments, he is careful also to emphasize the Lord’s merciful acts.

Just. Gr. dikaios (see on Matt. 1:19). The word occurs twice in 2 Peter 2:8, where it is translated “righteous.”

Vexed. Gr.kataponeoµ, “to tire down with toil,” giving the picture of Lot’s being utterly worn out and disgusted by the immorality of the people of Sodom. In v. 8 a different Greek word is also translated “vexed.”

Conversation. Gr. anastropheµ, “conduct,” “behavior.” Anastropheµ is used 6 times in 1 Peter and twice in this epistle (here and in ch. 3:11).

Wicked. Gr. athesmoi, from a, “without,” and thesmoi, “laws,” “ordinances,” hence, “lawless ones”; usually those who rebel against divine ordinances. Athesmoi occurs only here and in ch. 3:17 in the NT.

8. Dwelling. Peter uses a rare and emphatic word egkatoikeoµ to convey the thought of Lot’s residence in the very midst of the wicked inhabitants of Sodom.

In seeing and hearing. Literally, “by sight and by hearing.” Sinful deeds assailed Lot on all sides, attacking his integrity through his eyes and his ears until there seemed no escape from their insidious influence.

Vexed. Gr.basanizoµ, “to torture,” “to torment,” with the tense emphasizing that the torture went on day after day. Lot suffered continued mental pain as daily he beheld his neighbors’ vicious ways.

Unlawful deeds. Rather, “lawless deeds.”

9. The Lord knoweth. The apostle now reaches the end of his long train of illustrations begun in v. 4 and draws the conclusion that in view of the Lord’s care over Noah and Lot, and His judgments against their wicked contemporaries, the believer may completely rely on God’s justice.

Deliver. Compare on v. 7.

Godly. Gr.eusebeµs, elsewhere translated “devout” (Acts 10:2, 7).

Temptations. Literally, “temptation,” which here appears to refer to enticement to sin and the trials that come upon those who steadfastly resist sin (cf. on James 1:2, 12). The assurance of the Lord’s protection would fortify the readers of the epistle to withstand the allurements presented by the false teachers.

To reserve. Or, “to keep” (cf. v. 4).

Unjust. Gr. adikoi, used here as the opposite of eusebeµs, “godly.”

Day of judgment. In this epistle Peter equates “the day of judgment” with “the day of the Lord” (cf. ch. 3:7, 10) and “the day of God” (v. 12). For a discussion of the day of judgment see on Rev. 14:7; 20:11–15.

To be punished. Gr. kolazomenous, a present participle, literally, “being punished.” There are two well-defined schools of thought concerning Peter’s theology at this point:

1.  That the participle “being punished” expresses purpose, as reflected in the translation “to be punished,” that is, for the purpose of being punished. This explanation assigns the punishment here mentioned to the day of judgment.

2.  That the participle should be translated “while being punished,” with reference to the retribution that sin brings to the unjust during their earthly lives. This interpretation accords more closely with the first half of v. 9, according to which the godly are delivered from the temptations and trials that beset them in this life. But the unjust, at the same time, are suffering as a result of their misdeeds. This interpretation has the further advantage of preserving the force of the present tense of the participle kolazomenous, “being punished,” in harmony with the present tense of the infinitive teµrein, “to reserve.” For further discussion see Problems in Bible Translation, pp. 237–240.

To interpret this passage as meaning that wicked men after death and before the judgment are under punishment runs counter to the whole tenor of Scripture (see on Luke 16:19; Rev. 14:10, 11).

10. But chiefly. Peter now returns to the contemporary scene and again deals with the false teachers and their corrupting ways.

Them that walk. This phrase describes a specific class of those who are being punished (v. 9).

After the flesh. Compare the parallel passage in Jude 7. In the lives of the false teachers flesh was the dominant factor and they followed its leadership (cf. on Rom. 8:4, 5).

Lust. Gr. epithumia (see on Rom. 7:7).

Uncleanness. Gr. miasmos, “pollution,” “corruption.” From miasmos is derived our English word “miasma.” The word occurs only here in the NT and refers to the act of defiling or pollution (cf. on v. 20). From these words, and vs. 2, 12–22, it is clear that those who troubled the church spread not only false doctrines but also gross immorality. It is a fact that throughout the history of the Christian church weak doctrines have often been accompanied by weak morals. Those who depart from God’s standard of truth find it easy to abandon His standard of personal conduct also.

Despise government. Or, “despise lordship.” The word for “lordship” (kurioteµs) is translated “dominion,” and is applied to angels in Eph. 1:21 and Col. 1:16, and possibly in Jude 8. However, most commentators agree that here it refers to the lordship of Christ. In v. 1 the apostle foretells that the heretical teachers will deny “the Lord that bought them,” and in v. 11 he implies that they pay scant respect to the Lord, so they may be truly said to despise the lordship of Jesus Christ. One way of testing the validity of new teaching is to analyze its approach to the Deity—is it truly reverent, or does it treat the Godhead disrespectfully?

Presumptuous. Or, “daring men,” that is, recklessly adventurous persons, especially in their opposition to authority.

Selfwilled. Literally, “self-pleasing,” implying arrogance. The deceivers were determined to have their own way, even in defiance of authority.

Not afraid. The clause reads literally, “they do not tremble [when] blaspheming glories.” Opinion is divided as to whom the “dignities,” or “glories” (doxai), refer. Some see a reference to evil angels, but it is difficult to understand how these can be blasphemed. Others, with some reason, apply the words to good angels, suggesting that the false teachers spoke in a derogatory way about them. Yet others find a reference to the whole heavenly family, including God, Christ, and the angels. Still others prefer to see a reference to local earthly authorities against whom the heretics recklessly speak evil. Final choice between the possible applications depends on the interpretation given to v. 11 (see comment there).

11. Whereas. Compare the parallel passage in Jude 8, 9. Peter now points out the contrast between the weak teachers and the mighty angels. The first are reckless enough to accuse even the highest authorities, whereas angels, who are mightier than the false instructors, maintain a discreet silence in such matters.

Angels. The context makes it reasonably clear that Peter refers to the holy angels, not to fallen ones.

Greater. That is, superior to the false teachers.

Power and might. Rather, “might and power.”

Railing accusation. Or, “blasphemous judging,” that is, reviling judgment.

Against them. The interpretation of v. 11 depends on the application of these words. Some refer them to the false teachers, but the context suggests that they may best be applied to the “dignities,” in which case the sense of the passage will be: The heretical teachers freely speak evil about the authorities, while holy angels, though far superior to those teachers, out of godly fear, refrain from making any such accusation. How brazen appears the conduct of the teachers in the light of such a comparison!

Before the Lord. That is, in the divine presence, where the holy angels constantly dwell. Though they do not realize it, the false teachers also live constantly in God’s sight, and should act as reverently as do the sinless angels.

12. These. That is, the false teachers. Compare the parallel passage in Jude 10.

Natural brute beasts. Or, “irrational creatures.” The word translated “beasts” is zoµa, “living creatures” (see on Rev. 4:6).

To be taken and destroyed. Literally, “for capture and destruction.” Peter’s devastating description emphasizes the irrational and unspiritual nature of these lascivious deceivers.

Speak evil. Gr. blaspheµmeoµ, “to blaspheme,” “to speak evil against.” Compare the use of blaspheµmeoµ in vs. 2, 10, and of the adjective blaspheµmos, “slanderous,” “blasphemous” in v. 11.

Things. The clause reads literally, “in which things they are ignorant” (cf. 1 Tim. 1:7). The deluded ones could have gained an understanding of divine matters, but chose to remain in ignorance and to lead others astray.

And shall … corruption. Rather, “in their perishing also they shall perish.” There is a play upon words in the Greek that is not brought out in the KJV. The writer may be suggesting that the false instructors will perish as do the animals, or that they will perish as a result of their own corrupt doings. Both interpretations are valid, and the end is the same—the teachers will be destroyed.

13. Shall receive. Important textual evidence may be cited (cf. p. 10) for the reading “suffering wrong,” making the complete clause read, “suffering wrong as the hire of wrongdoing.”

They that. The clause reads literally, “counting riot a pleasure.” The word for “pleasure” (heµdoneµ) often implies sensual gratification (cf. Luke 8:14; Titus 3:3; James 4:1, 3), whereas that for “riot” (trupheµ) connotes softness, luxurious living. Peter thus describes the seducers as indulging in the sensual lusts that belong to the darkness of night, yet esteeming them as the legitimate, happy experiences that are above reproach even in the broad daylight.

Spots. These teachers are spots and blemishes on the face of the earth, and particularly on the church.

Sporting themselves. Or, “reveling,” from the same root as the word translated “riot” in the previous clause.

Deceivings. Gr. apatai, “deceits,” but important textual evidence may be cited (cf. p. 10) for the reading agapai, “love feasts” (cf. Jude 12; see Vol. VI, pp. 45, 46; see on 1 Cor. 11:20). It is possible that Peter deliberately refrained from using agapai, since he could not bring himself to mention the sacred love feast, which these false teachers were bringing into dishonor by their drunken revelings. Even if we retain the reading apatai, “deceivings,” which is better attested, we must abide by the context and recognize that the apostle has the love feast in mind. Compare Paul’s description of the drunkenness and overeating at the Lord’s Supper that was practiced by some in the Corinthian church (see on 1 Cor. 11:20–22).

Feast. Gr.suneuoµcheoµ, from sun, “together,” euoµcheoµ, “to feed abundantly.” That Peter speaks of the false teachers feasting with the believers suggests that the troublemakers were still members of the church, which fact would make their influence still more dangerous.

14. Of adultery. Rather, “of an adulteress.” This gives a graphic picture of men whose thoughts continually mirror the image of an adulteress. Their chief desires are sexual, and every woman they meet is immediately appraised from that viewpoint (cf. on Matt. 5:28). It is not surprising that they find themselves unable to control their passions and keep from sin.

Beguiling. Or, “baiting,” that is, offering enticements.

Unstable. Gr. asteµriktoi, literally, “not propped up,” “not grounded.” The primary reference is to the women whom the false teachers enticed into adulterous practices. It is possible that the deceivers attended the love feasts in order to get acquainted with women whom they could afterward seduce. Peter’s reference may also include men who were led astray by the teachers’ evil influence.

Palestine in the Time of Herod Agrippa II and the Roman Procurators

Exercised. Gr. gumnazoµ, “to train in gymnastic discipline,” whence our word “gymnastic.” These false teachers carefully trained themselves to acquire the skill by which to gain the things they desired.

With covetous practices. Textual evidence attests (cf. p. 10) the reading “in covetousness.” This is a further vice to which these teachers are addicted, in addition to their blasphemy and sensuality.

Cursed children. Literally, “children of a curse,” that is, those who are deserving of execration, so evil are their characters.

15. Have forsaken. Or, “having completely abandoned.” Compare vs. 15, 16 with the parallel passage in Jude 11.

Right. Gr.euthus (see on Acts 8:21).

Way. Gr. hodos (see on Acts 9:2). Peter here declares that the opponents had to all intents completely abandoned the Christian faith.

Gone astray. Or, “have been caused to wander.” Those who leave the Christian way end by wandering.

Following. Or, “following out,” implying a close imitation (cf. on v. 2).

Way of Balaam. Instead of following the way of Christ these false teachers have slavishly followed the course taken by Balaam. Throughout this chapter it appears that Peter has had Balaam in mind as the prototype of the deceivers of his own day. They have loved financial gain and have encouraged sensuality, even as did the ancient prophet. For comment on Balaam’s conduct see on Num. 22 to 24.

Bosor. Called “Beor” in Num. 22:5.

Wages of unrighteousness. The same Greek phrase is rendered “reward of unrighteousness” in v. 13. Balaam and the false teachers had their eyes on the material reward accruing from their evil practices.

16. His iniquity. Or, “his own transgression [of the law].” Balaam’s wrongdoing was neither unnoticed nor unrebuked, and Peter implies that the false teachers’ conduct will not go unpunished.

Ass. Gr. hupozugios, literally, “under a yoke,” applied to the ass as the common beast of burden in the East.

Speaking. Gr. phtheggomai, “to give out a sound,” “to utter [a cry or a noise],” used for any noise made by men or animals and does not necessarily refer to articulate speech. Hence Peter defines the noise made by the ass as “man’s voice” (cf. Num. 22:27–31).

Forbad. Or, “restrained,” “checked.” The phenomenon of the speaking ass halted Balaam in his rebellious course and enabled him to recognize the angel and be responsive to divine directions.

Madness. Here, the state of being beside oneself. Had Balaam kept his senses, refusing to be unbalanced by covetous desires, he would not have erred so grievously. The apostle again leaves his readers to apply the illustration to the false teachers, who followed in the way of Balaam.

17. These. Compare vs. 17–19 with the parallel passage in Jude 12, 13, 16. Peter now leaves his illustration and speaks directly of the false teachers (cf. v. 12).

Wells without water. Or, “waterless springs.” The deceivers claimed to refresh those who were spiritually thirsty, but when the thirsty ones reached them they were bitterly disappointed, for the teachers had no living water to give. They were spiritually dry (cf. John 4:14; Rev. 7:17; 21:6).

Clouds. Textual evidence favors (cf. p. 10) the reading “mists,” and the clause then reads literally, “mists driven by a squall.” The heretical teachers, claiming to bring light, brought a darkening mist that blotted out the spiritual landscape and prevented Christians from seeing where they were going. Furthermore, the “mists” were not consistent, the instruction veered to and fro under the impulse of the teachers’ passions.

Mist of darkness. Literally, “blackness of the darkness,” that is, of the nether world. Compare on v. 4, where the word for “blackness” (zophos) is also used.

Is reserved. Rather, “has been reserved” (cf. vs. 4, 9). Important textual evidence may be cited (cf. p. 10) for the omission of the words “for ever,” although they are well attested in the corresponding passage in Jude 13.

18. Speak. Gr. phtheggomai (see on v. 16). Peter does not credit the deceivers with ordered speech, but describes them as uttering sounds as did the ass (v. 16).

Great swelling words. Gr. huperogka, literally, “overswollen [matters],” that is, extravagant, bombastic speech, with possible reference to philosophical terms bandied by Gnostic teachers (cf. on Jude 16).

Allure. The Greek word is the same as that translated “beguiling” v. 14.

Lusts of the flesh. Compare the phrase “lust of uncleanness” (see on v. 10).

Wantonness. Gr. aselgeiai (see on v. 2).

Those that were clean escaped. Textual evidence favors (cf. p. 10) the reading “those who are just escaping.” These are they whom the false instructors are enticing with their grandiose words, philosophical arguments, and sensual allurements. The intended victims had only recently accepted Christianity, or were on the point of accepting it, when they were faced with the specious deceptions of these heretical workers. Those who deceived such“little ones” certainly merited the sentence prescribed by the Saviour (Matt. 18:6).

Them who live in error. That is, the pagan Gentiles with whom the young converts had been closely associated and from whose influence they had just succeeded in escaping.

19. Promise them liberty. The false teachers tried to make it appear that those who followed the ways they were advocating would be free from all irksome restrictions. But the liberty they promised was lawless license, not Christian freedom (see on 2 Cor. 3:17; Gal. 5:13). The great liberty that a Christian should possess—freedom from sin—the deceivers could not offer and did not wish to achieve.

Servants. Or, “slaves.”

Corruption. Gr. phthora (see on ch. 1:4). Phthora conveys the thought of destruction as well as moral filthiness. The false teachers were incapable of helping anyone else onto a higher moral plane, since they themselves were shackled to sensual vice.

Of whom. Or, “by what,” referring to corruption.

Overcome. Or, “worsted,” as in a fight, when the weaker contestant is defeated.

Brought in bondage. Rather, “has been enslaved” (see on Rom. 6:16). Although the false teachers did not know it, sin had defeated them and they had become its abject slaves. How could they offer liberty to others?

20. For if … escaped. The clause reads literally, “for if having escaped.” To give the believers a solemn warning concerning the dangers and results of apostasy, the apostle uses the case of those who have been deluded into following the false teachers.

Pollutions. Gr. miasmata, “those things which defile,” “defilements” that come as a result of contact with the world (cf. on v. 10).

World. See on 1 John 2:15.

Knowledge. Gr. epignoµsis (see on ch. 1:2).

Lord and Saviour Jesus Christ. Here the apostle attributes to our Lord a multiple title that embodies most of His glorious attributes and represents His major offices (see on Matt. 1:1, 21, 23; Luke 2:29; John 13:13; John 20:28). He who has gained the full knowledge of Jesus will have a personal understanding of the Saviour’s powers, having experienced them in his own life. His experimental knowledge of Christ will have caused him to flee the world and its defilements, and the power of Christ will have enabled him completely to escape from them. Peter sees his own flock as having thus escaped and is anxious that they should not be inveigled into returning to the world by the enticements held out by the false teachers.

Entangled. Gr. emplekoµ, “to interweave,” hence, “to be entangled.” As gladiators became enmeshed in each other’s net during combat, so the believer who yields to worldly allurements will become hopelessly entangled and easily destroyed. The word “therein” may be rendered “in these,” that is, in the defilements of the world, or “by these,” implying that it is by the defilements that the Christian is overcome.

Overcome. See on v. 19.

The latter. The clause reads literally, “the last things for them have become worse than the first.” He who has once been a Christian but has gone back to the world becomes spiritually hardened and less responsive to spiritual appeals. His salvation thus becomes more difficult (cf. Matt. 12:45; Luke 11:26; Heb. 6:4–8; 10:26).

21. It had been better. The position of the apostates would have been better had they never become Christians, for then they could have been approached as pagans. The beauty of Christian truth would have made a strong impression on their hearts, and they would have been more susceptible to the converting influences of the gospel.

Known. Gr.epignoµskoµ, the verb that corresponds to the noun epignoµsis (see on ch. 1:2). He who has once gained full knowledge of the Saviour can never be the same as before the knowledge came to him. Knowledge brings responsibility. One is accountable for what he has come to know. Althoug a backsliding Christian may return to worldly ways he cannot escape accountability for the saving knowledge of Christ that he once accepted and then rejected.

The way of righteousness. Rather, “the way of the righteousness,” stressing that it is the one and only way of salvation (see on vs. 2, 15).

Turn. Important textual evidence may be cited (cf. p. 10) for the reading “turn back,” emphasizing the complete rejection of the Christian way of life.

The holy commandment. Peter’s use of the definite article and the singular number indicates reference to a specific concept. In Rom. 7:12 Paul uses a similar construction to refer to a particular commandment, the tenth. Here Peter’s language seems to refer to the complete body of instruction given to Christians to guide them in “the way of righteousness.”

Delivered. Gr. paradidoµmi, “to hand over,” “to turn over,” “to hand down,” “to pass on.” The verb is related to the noun, paradosis, “a giving over,” that is, tradition (2 Thess. 3:6; see on Mark 7:3). Peter thus refers to instruction the believers had received from Christian teachers.

22. Proverb. Gr. paroimia (see on John 10:6). The content of the proverb has been realized in the case of the apostates.

The dog. This proverb is recorded in Prov. 26:11 with reference to a fool’s returning to his own folly. Here Peter uses it to illustrate the vile and foolish conduct of those who, having left the moral filth of the world, return to revel in it once more.

Sow. This is not a Biblical proverb, but it may have been current in Jewish circles of Peter’s day. The figure is used to depict the Christian who has been washed clean of the world’s pollutions but, through backsliding, has returned to soil himself once more with the moral impurities from which he had been rescued by the gospel.

Ellen G. White comments

1    AA 535; 3T 485

1, 2 AA 587; PP 686

1–35T 145

2     CH 591; 5T 291

2, 3 8T 199

4     PP 53; SR 31

5     PP 102; 4T 308

7, 8 PP 168

8     5T 210

9     DA 528

10, 11  PP 386

12–155T 145

15   PP 439

16   PP 442

17   AA 535

19   PP 67

20   1T 284

20, 21  AA 535