Jesus was rejected at extreme cost

JESUS WAS REJECTED AT EXTREME COST
EDITED BY GLENN PEASE
2 Peter 2:20 If indeed they have escapedthe
corruptionof the world through their knowledge of
the Lord and SaviorJesus Christ, only to be entangled
and overcomeby it again, their final conditionis worse
than it was at first.
BIBLEHUB RESOURCES
Slaves Promise Liberty!
2 Peter2:19
J.R. Thomson
1. In denouncing the delusions promoted by false teachers, St. Peterpasses
from invective to irony. He exhibits in this verse, not merely the impiety, but
the very absurdity, of sinners, who, themselves enslavedto sin, are so
unreasonable as to offer freedom to their dupes and victims! The language
which he uses gives an insight into religious truths of the highest practical
importance.

I. THE TRUE CHRISTIAN IS FREE FROM SIN, AND IS IN BONDAGE
TO CHRIST. There was a time when he was the captive, the thrall of error,
perhaps of vice or of crime. From that bondage Divine grace delivered him.
But, in renouncing the serfdom to sin, he became the Lord's freedman. Yet
the highestuse the Christian makes of his freedom is to submit himself to the
holiest and the kindest of Masters. Evenapostles feltit an honour to subscribe
themselves bondservants of the Lord Christ. The will of the Saviour is the law
of the saved.
II. THE FALSE CHRISTIAN IS FREE FROM CHRIST, AND IN
BONDAGE TO SIN, He whose religionis only a name may call himself
Christ's, but in facthe has renounced the yoke that is easyand the burden
that is light; he has given himself over to work the will of the tyrant who has
usurped the throne which is by right Divine the proper inheritance of the Son
of God. He may boasthis liberty, but the boast is empty and vain.
III. THE PROMISE OF LIBERTYON THE PART OF SIN'S SLAVES IS
FALLACIOUS AND VAIN. In politics it has always been common for those
bound by their own lusts and vanity to make loud professions ofliberty, and
to invite men to partake of its delights. These were the men of whom Milton
said they
"Bawlfor freedom in their senselessmood,
And still revolt when truth would setthem free.
License they mean when they cry, 'Liberty!'
For who loves that must first be wise and good." These were the men who led
Dr. Johnsonto denounce "patriotism as the lastrefuge of a scoundrel." These
were the men whose conduct during the French Revolution led to the famous
exclamation, "O Liberty, what crimes have been wrought in thy name!" It has
been, and is, the fashion with socialistsand communists, anarchists and

nihilists, to sing the praises of freedom; but the "mountain-nymph, sweet
Liberty," will have no homage from such professedadmirers as these. What
they want is license for their own sins and scope fortheir own vanity. So has it
ever been, and so is it still, in religion. In the early ages ofthe Church the
Gnostics professedto be wise, to have found the secretofspiritual freedom;
but in too many casesthese professionswere a cloak for licentiousness.Again
and againin the history of Christendom have there occurred outbursts of
fanaticism, of which the text supplies explanation. The antinomian is a
"bondservant of corruption;" but who so loud as he in the proclamation of
liberty, in the promise to all men of a life of spiritual freedom? But freedom is
worthless unless it be freedom from sin's vile, debasing chains, unless it be the
practicalrepudiation of the tyranny of the prince of darkness. There is a
servitude which it is an honour for a free man to accept;it is the service of
Christ, which is "perfectliberty." - J.R.T.
Biblical Illustrator
Many shall follow their pernicious ways.

2 Peter2:2
Pernicious ways
Thos. Adams.
I. AN ATTRACTION.
1. The ringleaders.(1)The necessityof a head to every schismand faction;
never was breach made in the vineyard of Christ but some principal beastled
the whole herd. If their reward in heavenbe so greatthat save one soul from
death, how greatshall their torment be in hell that pervert many souls to
destruction!(a) The way to suppress a schism is to cut off the head; it will be
hard for a body to move headless.(b)Seeing there are such corrupters of our
truth, and disturbers of our peace, letus be sure to hold the truth in peace,
cleaving to our Head, Jesus Christ (Colossians 2:19).(2)The greatforce of
example.(a) Let this teachmen of place to look unto their exemplary lives, lest,
as they have made themselves examples of transgression, Godmake them
examples of destruction.(b) Seeing we are all apt to be followers, letus seek
out the best patterns (Philippians 3:17; Psalm 16:3).(3)Their mischiefs.(a)
There is a plurality, diversity of their "ways." Truth is but one, errors are
infinite. Goodness is a uniform simple, sin a multiform compound. Satanbaits
his hook according to the appetite of the fish. He studies many ways to make
you wretched;do you study one way to make yourselves blessed.(b)These
ways are pernicious or damnable. The wickednever resttill they meet with
final ruin.
2. The rabble.(1) Their multitude "many." Wickednessis never scant of
followers.(2)Theirtractableness — "shallfollow." There is a pliable
disposition in all men naturally to evil, in these a desperate precipitation.(a)
The greediness ofthe ungodly to sin, that they scarce tarry for temptation.(b)
Sin is strong when it meets with a weak resister. How easyis it for error to
domineer over ignorance!(c) Observe the power of evil men over their
associates,whetherin perverting the higher faculties of the soul, reason, and
understanding, and conscience, orin corrupting the lowerwill and

affections.(d)We must not fall off from the faith and Church of Christ
because multitudes travel another way.(e)Seeing there is such certain danger
in following after common copies, letme avert you from all these pestilent
examples, and propose to you one worth your imitation.
II. A DETRACTION.
1. The patient that suffers.(1)The singularity — "the way," that excellent
way. There is only one wayof truth and of salvationby it.(2) The sincerity —
the way"of truth."(a) It is certain. It is called"the testimony" (Isaiah 8:20)
because it bears witness unto itself; so is it called"the truth "because it shall
accomplishitself.(b) It is excellent, as being the letters patent of our salvation.
2. The injury that is offered to it.(1) "By whom." The instruments or
occasionersofthis scandal — those misled proselytes. The seminaries of
infection have poisonedthem, and they spread that pestilence, to the
dishonour of Christ and the scandalof His gospel.(a)Notonly the principals,
but even the accessoriesin schism are guilty of sin, and liable to
punishment.(b) The authors of this seducementare not discharged, though
their scholars have dissipated the evil.(2) "The wayof truth shall be evil
spokenof." The aspersionlaid upon the gospelby their means is blasphemy,
the worstkind of evil speaking.
(Thos. Adams.)
COMMENTARIES

Ellicott's Commentary for English Readers
(20) Forif after they have escapedthe pollutions of the world.—Applying the
generalstatementof the preceding verse to the case of these false teachers. In
the Shepherd of Hermas (I. Vis. IV. iii. 2.) “the black there is the world in
which we dwell, and the fire-and-blood-colour (indicates) that this world must
perish through blood and fire; but the goldenpart are ye who have escaped
this world.” Another possible reminiscence of our Epistle. (See above on
2Peter2:1; 2Peter3:13; 2Peter3:15; and below, 2Peter3:5.)
Through the knowledge.—Better, in knowledge the preposition “in” pointing
to that in which the escape consists. (See on2Peter2:18, and comp. Luke
1:77.) The knowledge is of the same mature and complete kind as that spoken
of in 2Peter1:2-3; 2Peter1:8 (where see Notes), showing that these men were
well-instructed Christians.
Entangled therein, and overcome.—Or, entangledand overcome thereby,
which, from the latter part of 2Peter2:19, seems to be the more probable
construction.
The latter end is worse with them than the beginning.—Mostcertainlythis
should be made to correspondwith Matthew 12:45, of which it is almost an
exactreproduction—their laststate is worse than the first. The only difference
is that the word for “is” in Matthew 12:45 means literally “becomes,”and
here “has become.” (Comp. the Shepherd, Sim. IX. xvii. 5.)
BensonCommentary
2 Peter2:20-22. Forif after they — The persons here spokenof as deluded;
have escapedthe pollutions of the world — The sins which pollute those who
know not God; through the knowledge ofChrist — That is, through faith in
him, 2 Peter 1:3; they are againentangled therein and overcome, the latter
end — Their last state;is worse than the beginning — More inexcusable, and

exposing them to a greatercondemnation. Forit had been better for them not
to have known the way of righteousness — As setforth in the gospel;than,
after they have known it, to turn from the holy commandment, &c. — The
doctrine of Christ, which enjoins nothing but what is holy. It would have been
better, because their sin would have been less, and their punishment lighter.
See the margin. But it has happened unto them according to the true proverb
— The ancients used to sum up their wisestand most useful observations in
short, nervous, and impressive proverbs, which were more easily understood,
and better remembered, than long, laboured discourses. The dog, the sow —
Unclean creatures:such are all men in the sight of Godbefore they receive his
grace, and after they have made shipwreck of the faith. These proverbs teach
us the absolute necessityofconstant watchfulness and prayer, self- denial and
mortification, in order to our persevering in the way of righteousness afterwe
have entered upon it. And, as some think, they teachalso that many, if not
most of those who relapse into their former habits of sin, had contented
themselves with a mere external reformation, and had stopped short of a
thorough change of nature, or being made new creatures in Christ Jesus. It
may be worth observing, that the former of these proverbs is found Proverbs
26:11, and the latter is saidto have been a common proverb among the
ancients:see Sir 26:24-26. Horace has a plain reference to both of them, lib. 1.
Sir 26:26, where he is speaking of the travels of Ulysses, and says, “If he had
been conquered by the charms of Circe, he had lived like an impure dog, or a
sow that is fond of the mire.” Surely these proverbs will not be thought coarse
or unpolite in St. Peter, when some of the most elegantwriters of antiquity
have made use of, or referred to them.
Matthew Henry's Concise Commentary
2:17-22 The word of truth is the waterof life, which refreshes the souls that
receive it; but deceivers spreadand promote error, and are setforth as empty,
because there is no truth in them. As clouds hinder the light of the sun, so do
these darken counselby words whereinthere is no truth. Seeing that these
men increase darkness inthis world, it is very just that the mist ofdarkness
should be their portion in the next. In the midst of their talk of liberty, these
men are the vilest slaves;their own lusts gain a complete victory overthem,
and they are actually in bondage. When men are entangled, they are easily

overcome;therefore Christians should keepclose to the word of God, and
watchagainstall who seek to bewilder them. A state of apostacyis worse than
a state of ignorance. To bring an evil report upon the goodway of God, and a
false charge againstthe way of truth, must expose to the heaviest
condemnation. How dreadful is the state here described! Yet though such a
case is deplorable, it is not utterly hopeless;the leper may be made clean, and
even the dead may be raised. Is thy backsliding a grief to thee? Believe in the
Lord Jesus, and thou shalt be saved.
Barnes'Notes on the Bible
For if after they have escapedthe pollutions of the world - This does not
necessarilymean that they had been true Christians, and had fallen from
grace. People mayoutwardly reform, and escape from the open corruptions
which prevail around them, or which they had themselves practiced, and still
have no true grace at heart.
Through the knowledge ofthe Lord and Saviour JessesChrist - Neither does
This imply that they were true Christians, or that they had ever had any
saving knowledge ofthe Redeemer. There is a knowledge ofthe doctrines and
duties of religion which may lead sinners to abandon their outward vices,
which has no connectionwith saving grace. Theymay profess religion, and
may Know enough of religion to understand that it requires them to abandon
their vicious habits, and still never be true Christians.
They are againentangledtherein and overcome - The word rendered
"entangled," (ἐμπλέκω emplekō,)from which is derived our word
"implicate," means to braid in, to interweave;then to involve in, to entangle.
It means here that they become implicated in those vices like an animal that is
entangledin a net.
The latter end is worse with them than the beginning - This is usually the case.
Apostates become worse than they were before their professedconversion.
"Reformed" drunkards, if they go back to their "cups" again, become more

abandoned than ever. Thus, it is with those who have been addicted to any
habits of vice, and who profess to become religious, and then fall away. The
"reasons"forthis may be:
(1) that they are willing now to show to others that they are no longer under
the restraints by which they had professedlybound themselves;
(2) that God gives them up to indulgence with fewerrestraints than formerly;
and,
(3) their old companions in sin may be at specialpains to court their society,
and to lead them into temptation, in order to obtain a triumph over virtue and
religion.
Jamieson-Fausset-BrownBible Commentary
20. after they—the seducers "themselves"have escaped(2Pe 2:19;see on
[2634]Heb6:4-6).
pollutions—which bring "corruption" (2Pe 2:19).
through—Greek, "in."
knowledge—Greek,"full and accurate knowledge."
the Lord and Saviour Jesus Christ—solemnlyexpressing in full the greatand
gracious One from whom they fall.

latter end is worse … than the beginning—Peterremembers Christ's words.
"Worse" stands opposedto "better" (2Pe 2:21).
Matthew Poole's Commentary
The pollutions of the world; those more gross wickednessesin which most of
the world still lieth, 1Jo 5:19.
Through the knowledge ofthe Lord and Saviour Jesus Christ; such a
knowledge ofChrist as brings with it an outward reformation of life, though it
do not purify the heart. For that the apostle doth not here speak of those that
were rooted in Christ by a saving and heart purifying faith, appears by 2
Peter2:14, where he calls them
unstable souls.
They are againentangledtherein, and overcome;return to their old sins, yield
up themselves to them, and continue in them.
Gill's Exposition of the Entire Bible
For if after they have escapedthe pollutions of the world,.... The sins of it, the
governing vices of it, which the men of the world are addicted to, and
immersed in; for the whole world lies in wickedness, andwhich are of a
defiling nature: the phrase is Rabbinical; it is said (q),
"he that studies not in the law in this world, but is defiled , "with the
pollutions of the world", what is written of him? and they took him, and cast
him without:''

these, men may escape, abstainfrom, and outwardly reform, with respect
unto, and yet be destitute of the grace of God; so that this canbe no instance
of the final and total apostasyofreal saints; for the house may be sweptand
garnished with an external reformation; persons may be outwardly righteous
before men, have a form of godliness and a name to live, and yet be dead in
trespassesandsins; all which they may have
through the knowledge ofthe Lord and Saviour Jesus Christ. The Vulgate
Latin, and all the Oriental versions, read, our Lord, and the latter leave out,
"and Saviour"; by which "knowledge"is meant, not a spiritual experimental
knowledge ofChrist, for that is eternallife, the beginning, pledge, and earnest
of it; but a notional knowledge ofChrist, or a professionof knowledge ofhim,
for it may be rendered "acknowledgment";or rather the Gospelof Christ,
which, being only notionally received, may have such an effecton men, as
outwardly to reform their lives, at leastin some instances, andfor a while, in
whose hearts it has no place. Now if, after all this knowledge andreformation,
they are again entangledtherein; in the pollutions of the world, in worldly
lusts, which are as gins, pits and snares:
and overcome;by them, so as to be laden with them, and led away, and
entirely governedand influenced by them:
the latter end, or state,
is worse with them than the beginning; see Matthew 12:45. Their beginning,
or first estate, was that in which they were born, a state of darkness,
ignorance, and sin, and in which they were brought up, and was either the
state of Judaism, or of Gentilism; their next estate was an outward

deliverance and escape fromthe error of the one, or of the other, and an
embracing and professing the truth of the Christian religion, joined with a
becoming external conversation;and this their lastestate was an apostasy
from the truth of the Gospelthey had professed, a receptionof error and
heresy, and a relapse into sin and immorality, which made their case worse
than it was at first; for, generally, such persons are more extravagantin
sinning; are like raging waves of the sea, foaming out their own shame; and
are seldom, or ever, recovered;and by their light, knowledge, and profession,
their punishment will be more aggravated, and become intolerable.
(q) Zohar in Gen. fol. 104. 3. Vid. BechinotOlam, p. 178.
Geneva Study Bible
{9} Forif after they have escapedthe pollutions of the world through the
knowledge ofthe Lord and Saviour Jesus Christ, they are again entangled
therein, and overcome, the latter end is worse with them than the beginning.
(9) It is better to have never knownthe way of righteousness,than to turn
back from it to the old filthiness: and men that do so, are comparedto dogs
and swine.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
2 Peter2:20 gives an explanation (γάρ, equal to: namely) of the statement
containedin 2 Peter2:19, that those there describedare the δοῦλοι τῆς
φθορᾶς, afterthat the generalremark: ᾧ … δεδούλωται has been applied to
them. Almost all interpreters hold that in this verse the same persons are the
subjects as in 2 Peter2:19; so that the ἀποφυγόντες refers to those with the
description of whom the author has throughout the whole chapter been
engaged. Bengel, Fronmüller, Hofmann are of a different opinion. They

assume that ἀποφυγόντες refers to those who are led astray, and that the
latter accordingly, and not the seducers, are to be regardedas the subject of
the clause. In favour of this view may be urged the term ἀποφυγόντες, which
seems to refer back to the ἀποφευγόντας in 2 Peter2:18. But, on the one hand,
it is certainly unnatural to considerthose to be the subjects here who are the
objects in 2 Peter2:18, especiallyas 2 Peter 2:19 has the same subject as 2
Peter2:18; and, on the other, it would be more than surprising if the apostle
did not, from here onwards, continue the description of those of whom the
whole chapter speaks, but should, all of a sudden, treat of entirely different
persons,—andthis without in any way hinting at the transition from the one
to the other; in addition to this, there is the circumstance that ἡττῶνται
corresponds much too directly with ἥττηται.
εἰ γάρ] The reality, as frequently, expressedhypothetically. Without any
reason, Grotius would read: “οἱ γάρ” instead of εἰ γάρ.
ἀποφυγόντες]The participle is not to be resolvedby “although,” but by “after
that.”
τὰ μιάσματα τοῦ κόσμου]τὰ μιάσματα,a form occurring only here; 2 Peter
2:10 : μιασμός.
τοῦ κόσμου, here in an ethicalsense, as composedofthose who walk (2 Peter
2:18) ἐν πλάνῃ, or, with Wiesinger:“as the dominion overwhich sin rules,”
“the defilements which belong to the world.” Without sufficient reason,
Hofmann takes τὰ μιάσματα τ. κ. in a personalsense, and thinks that it
means, in the first instance, “those individuals who are the abomination and
blemishes of the non-Christian world, and that τούτοις δέ refers to the
Christians whom Peterdesignates as the σπίλοι κ. μῶμοι ofthe church.” But

nothing in the contexthints at this, and it is arbitrary to understand by
τούτοις otherμιάσματα than those designatedby that word itself.
ἐν ἐπιγνώσει τοῦ κυρίου … Χριστοῦ]i.e. by their having come to the
knowledge ofChrist.
τούτοις (i.e. μιάσμασι)δὲ πάλιν ἐμπλακέντες ἡττῶνται]ἐμπλακέντες is valde
emphaticum; ἐμπλέκεσθαι enim dicuntur, qui tricis et laqueis implicantur
(Gerhard). The particle δέ places in antithesis either the two participles:
ἀποφυγόντες and πάλιν ἐμπλακέντες, or the first participle and the finite verb
ἡττῶνται;the former constructionis to be preferred as the more correct.
γέγονεν αὐτοῖς … τῶν πρώτων] The same words are to be found in Matthew
12:45;Luke 11:26;[81]τὰ πρῶτα: the former condition, in which they were
before their conversion;τὰ ἔσχατα:their subsequent condition, into which
they have come after their falling away, i.e. the condition of complete slavery
to the φθορά, from which there is no hope of redemption: with the thought, cf.
Hebrews 10:26-27.
[81] There is a similar passagein Past. Herm. iii. 9: quidam tamen ex iis
maculaverunt se, et projecti sunt de genere justorum et iterum redierunt ad
statum pristinum, atque etiam deteriores quam prius evaserunt.
Expositor's Greek Testament
2 Peter2:20-22. The consequencesoffalling away. “The case oftheir victims is
a serious one. They have escapedfrom the pollutions of the world through the
knowledge ofJesus Christ, and are once more entangledand worstedby
these. Their last state becomes worse thanthe first. It were better for them not
to have known the way of righteousness, than in spite of such knowledge, to
depart from the holy commandment committed to them. They illustrate the

truth of the proverb: ‘the dog that turned back to his own vomit, and the sow
that went to bathe to wallowing in the mud’.”
Cambridge Bible for Schools andColleges
20. For if after they have escapedthe pollutions of the world] The word
“escaped” hadbeen used above (2 Peter2:18) of the followers. Here, as the
context shews, in the repetition of the word “overcome”from the preceding
verse, it is used of the teachers themselves. Theyalso had once fled from the
pollutions of heathen life and heathen worship into which they had now fallen
back.
through the knowledge ofthe Lord and Saviour Jesus Christ] The word for
“knowledge” in the Greek is the compound form (ἐπίγνωσις) which is always
used by St Paul (e.g. Ephesians 4:13;Colossians2:2; Colossians 3:10;1
Timothy 2:4), and had been used by St Peter(chap. 2 Peter1:2-3; 2 Peter 1:8),
of the highest form of knowledge whichis spiritual as wellas speculative. The
false teachers had not been all along hypocrites and pretenders. They had
once in the fullest sense of the words “knownChrist” as their Lord and
Saviour. There is, perhaps, no single passagein the whole extent of New
Testamentteaching more crucial than this in its bearing on the Calvinistic
dogma of the indefectibility of grace. The fullest clearness ofspiritual vision
had not protected these heresiarchs from the temptations of their sensuous
nature.
they are again entangledtherein, and overcome]The verb “entangled” is used
also by St Paul (2 Timothy 2:4). It describes vividly the manner of the fall of
those of whom the Apostle speaks. Theyhad not at first contemplated the
ultimate results of their teaching. It was their boastof freedom which led
them within the tangled snares of the corruption in which they were now
inextricably involved.

the latter end is worse with them than the beginning] Literally, the laststate
has become worse than the first. The lastwords are so distinctly a citation
from our Lord’s teaching in Matthew 12:45, that we are compelledto think of
St Peteras finding in the history of the false teachers that which answeredto
the parable of the unclean spirit who was castout of his house and returned to
it with sevenother spirits more wickedthan himself.
Bengel's Gnomen
2 Peter2:20. Ἀποφυγόντες, afterthey have escaped)This is spokenofthose
who are enticed, as in 2 Peter 2:18. And these are entangledin the calamity of
those who ensnare them: they are overcome.—μιάσματα, pollutions)bringing
corruption.—τούτοις)to these, the impure.—δὲ, but) This particle marks the
antithesis betweentwo participles.—χείρονα, worse)Antithetical to better, 2
Peter2:21.
Pulpit Commentary
Verse 20. - For if after they have escapedthe pollutions of the world; literally,
for if, having escaped(ἀποφυγόντες). Is St. Peterin this verse still speaking of
the false teachers, orof those whom they had enticed (verse 18)? Bengel,
Fronmuller, and others take the latter view, thinking that the ἀποφυγόντες
("those having escaped")ofthis verse must be the same with the
ἀποφεύγοντας orἀποφυγόντας ("those who are escaping," or"those having
escaped")ofverse 18. But it is far more natural to understand St, Peter as
continuing his description of the false teachers. The conjunction "for"
connects the clause closelywith that immediately preceding, and suggeststhat
St. Peteris explaining the term "bondservants or slaves" appliedto the false
teachers in verse 19; the repetition of the word "overcome"also seems to
imply that the subjects of yore. 20 and 19 are the same. The word for"
pollutions" (μιάσματα)occurs onlyhere. In 'Hermas' (Vis., 4:3, 2) there
occurs what may be a reminiscence ofthis verse: "Ye who have escapedthis
world." Through the knowledge ofthe Lord and Saviour Jesus Christ. Several
of the most ancient manuscripts read, "our Lord and Saviour." The word
rendered "knowledge"is ἐπίγνωσις, full knowledge (comp. 2 Peter 1:2, 3, 8;
also Ephesians 4:13; Colossians 2:2;Colossians 3:10;1 Timothy 2:4; Romans

1:28; Romans 3:20). The preposition is ἐν. The full, personalknowledge ofthe
Saviour is the sphere in which the Christian lives; while he abides in that
knowledge graceand peace are multiplied unto him, and he is enabled to
escape the pollutions of the world. The apostle warns us here that some of
those who once enjoyed the blessednessofthat sacredknowledgehave been
entangledin sin and have fallen from grace. Theyare againentangled therein,
and overcome. The first clause is participial; the connectionseems to be, "If,
having escaped... but being again entangledthey are overcome."The word
"entangled" (ἐμπλακέντες)suggeststhe figure of fishes entangled in the
meshes of a net, and seems to point back to the δελεάζουσιν("entice")of
verses 18 and 14;they entice others, but they are entangledthemselves (comp.
2 Timothy 2:4), and become captives and slaves to the pollutions of the world
from which they had once escaped. The latter end is worse with them than the
beginning; rather, as in the RevisedVersion, the last state is become worse
with them than the first. This is a distinct quotation of our Lord's words in
Matthew 12:45 and Luke 11:26. The evil spirit had been castout from these
men; for a time they had lived in the full knowledge ofChrist; but now the
evil spirit had returned, and had brought with him sevenother spirits more
wickedthan himself. This spontaneous adoption of our Lord's words without
marks of quotation is not like the work of a forger.
Vincent's Word Studies
Pollutions (μιάσματα)
Only here in New Testament. Compare 2 Peter2:10. The word is transcribed
in miasma.
Entangled (ἐμπλακέντες)
Only here and 2 Timothy 2:4. The same metaphor occurs in Aeschylus
("Prometheus"):"For not on a sudden or in ignorance will ye be entangled
(ἐμπλεχθήσεσθε) by your folly in an impervious net of Ate (destruction)."'

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
2 Peter2:20 For if, after they have escaped(AAPMPN)the defilements of the
world by the knowledge ofthe Lord and SaviorJesus Christ, they are again
entangledin (APPMPN)them and are overcome (3PPPI)the last state has
become (3SRAI) worse for them than the first. (NASB: Lockman)
Greek:ei garapophugontes (AAPMPN) ta miasmata tou kosmouen epignosei
tou kuriou [hemon] kai soteros IesouChristoutoutois de palin emplakentes
(APPMPN)hettontai, (3PPPI)gegonen(3SRAI)autois ta eschata cheirona ton
proton
Amplified: Forif, after they have escapedthe pollutions of the world through
[the full, personal]knowledge ofour Lord and Savior Jesus Christ, they again
become entangledin them and are overcome, their last condition is worse [for
them] than the first. (Amplified Bible - Lockman)
NET:For if after they have escapedthe filthy things of the world through the
rich knowledge ofour Lord and Savior Jesus Christ, they again getentangled
in them and succumb to them, their last state has become worse forthem than
their first. (NET Bible)

NLT: And when people escape from the wickedways of the world by learning
about our Lord and SaviorJesus Christ and then gettangled up with sin and
become its slave again, they are worse offthan before. (NLT - Tyndale House)
Phillips: If men have escapedfrom the world's contaminations through
knowing our Lord and saviour Jesus Christ, and then become entangledand
defeatedall over again, their last position is far worse than their first.
(Phillips: Touchstone)
Wuest: Forif, having escapedthe pollutions of the world by an experiential
knowledge ofthe Lord and Saviour Jesus Christ, in these moreover again
being entangled, they have been overcome with the result that they are in a
state of subjugation, the lastthings have become to them worse than the first
ones
Young's Literal: for, if having escapedfrom the pollutions of the world, in the
acknowledging ofthe Lord and Saviour Jesus Christ, and by these again being
entangled, they have been overcome, become to them hath the last things
worse than the first,
FOR IF AFTER THEY HAVE ESCAPED:ei garapophugontes (AAPMPN):
Mt 12:43, 44, 45;Lk 11:24, 25, 26;Heb 6:4, 5, 6, 7, 8; 10:26,27
2 Peter2 Resources - Multiple Sermons and Commentaries
For - term of explanation. What is Peterexplaining?

If is a first class conditionalclause and assumes that the following statement
("have escaped")is true. Who are "they"? This is variously interpreted as
either the false teachers ortheir victims, but the proximity to the false
teachers in (2Pe 2:19) makes them the most natural antecedentof "they".
Furthermore, the teachers are the main subject of the whole chapter. Finally,
in (2Pe 2:1- note) we see that the false teachers are describedas continually
denying their Master, Jesus Christ. It seems therefore most fitting that Peter
is referring here to the false teachers who were not far from the kingdom of
God but who did not obey the truth they knew and so were still under the
wrath of God (Jn 3:36-note).
So clearly they are unbelievers even though they had a clearknowledge ofthe
Way of salvation. They may have for a time "escapedthe defilements" but
they were never savedand thus this passageis not a proof text that one can
use to support the false teaching that a person can lose their salvation. This
passageemphasizes the importance of interpreting Scripture in its proper
context and not just from a verse in a vacuum. If one looks carefullyat the
behavior of these men in the preceding description, it is clearthat they
repeatedly demonstrateda lifestyle diametrically opposedto the Lordship of
Jesus Christ.
Escaped(668)(apopheugo from from apo = marker of dissociationimplying a
rupture from a former association+ pheugo = run away, seek safetyby flight)
means to escape completely, flee awayfrom. (Used only in 2Peter - 2 Pet. 1:4;
2:18, 20)
The aoristtense indicates that this escape was anactualevent at some time in
the past. At some point in time, these false teachers and their followers wanted

to escape the moral contamination of the world systemand sought religion,
even Jesus Christ (on their terms though, not His).
These false teachers hadnever genuinely been convertedto Christ. They
heard the true gospeland moved towardit, but then rejectedthe Christ of
that gospel. This is a picture of apostasylike that describedin (He 10:26, 27-
notes v26; 27). It is interesting that Peterdid not use the perfecttense for
escaped, whichwould have indicated this was their permanent condition.
These men were never saved, period. Their greateraccountabilitywill
warrant their being castinto the deepestdarkness.
THE DEFILEMENTSOF THE WORLD BY THE KNOWLEDGE OF THE
LORD AND SAVIOR JESUS CHRIST:ta miasmata tou kosmouen epignosei
tou kuriou (hemon) kai soteros IesouChristou:
Defilements (3393)("pollutions", "filthy things", "contaminations", "world's
filth") (miasma see study of relatedword miasmos) describes the state of
being tainted or stained by evil and refers to ‘impurity, impure, tainted,
defilement, foulness or pollution.' Miasma is the resulting state.
This is the only NT use of miasma but there are 3 uses in the Septuagint - Lev.
7:18; Jer. 32:34; Ezek. 33:31.
Miasma then has the idea of putrid or poisonous vapors. Morally, the world
gives off a deadly influence. Josephus uses miasma to describe the condition of
Jerusalemjust prior to its sacking by the Romans (70AD)

the city was all over polluted (miasma) with such abominations...sothat the
city was filled with sadness.
Thayer defines as miasma "that which defiles and explains it in its occurrence
here as “vices the foulness of which contaminates one in his intercourse with
the ungodly mass of mankind. (~"the world" - see below).
As Calvin phrases it, "we roll in filth and are wholly polluted, until we
renounce the world."
Defilement refers to what is on the outside. But true believers have
escapedthe corruption that is in the world through lust (see note 2 Peter1:4)
Corruption is much deeper than defilement on the outside: it is decayon the
inside. True believers have receiveda new nature, a divine nature, and they
have new and different appetites and desires. Theyhave been transformed
from pigs and dogs into sheep!
World (2889)(kosmos- "cosmopolitan")refers in this contextto the corrupt
world system of evil of which Satan is the head, all unsaved people his
servants, togetherwith the pursuits, pleasure, purposes, people, and places
where God is not wanted and the inhabitants are living (and since the garden
have always lived) alienatedand apart from God.
Adam Clarke has this vivid descriptionof the defilements of the world - The
word (miasma) was anciently used, and is in use at the present day, to express

those noxious particles of effluvia proceeding from persons infected with
contagious and dangerous diseases;or from dead and corrupt bodies,
stagnantand putrid waters, marshes etc., by which the sound and healthy
may be infected and destroyed. The world is here representedas one large,
putrid marsh, or corrupt body, sending off its destructive miasmata
everywhere and in every direction, so that none can escape its contagion, and
none can be healed of the great epidemic disease ofsin, but by the mighty
powerand skill of God. Augustine has improved on this image:"The whole
world," says he, "is one great diseasedman, lying extended from eastto west,
and from north to south; and to heal this great sick man, the almighty
Physiciandescendedfrom heaven.
Knowledge (1922)(epignosis from gnosis = knowledge gainedby experience +
epi = direction toward or intensification of the gnosis)(4 of 20 NT uses are in
2Peter- see below)means a full, precise knowledge thus signifying a more
complete, more thorough, largerknowledge than that found in gnosis.
Here are the 20 uses of epignosis in the NT -
Rom. 1:28; 3:20; 10:2; Eph. 1:17; 4:13; Phil. 1:9; Col. 1:9, 10;2:2; 3:10; 1Tim.
2:4; 2Tim. 2:25; 3:7; Titus 1:1; Philemon 1:6; Heb. 10:26; 2 Pet. 1:2, 3, 8; 2:20
Epignosis also implies a more intimate and personalrelationship than gnosis.
The learner exhibits a more thorough participation in the acquiring of
knowledge. In the NT epignosis oftenrefers to knowledge whichshould
influence one's spiritual conduct in contrastto gnosis which Vincent says
may be concernedwith the intellect without affecting the character

Epignosis is a knowledge thatspeaks ofpersonalinvolvement. Peter's point is
quite clear- he is saying that these individuals had experiencedan intimate
knowledge ofJesus Christ, and that knowledge included the truth about His
being "Lord" (kurios - Master, Ruler, Absolute ownership, total power,
supreme in authority) and "Savior" (Soter - Deliverer, Preserver, Protector,
Healer Who rescues fromdanger or destruction and brings into a state of
prosperity and blessedness). Butknowledge alone, eventhe more intimate
knowledge ofepignosis, does not save a person, although it will make them
more accountable atthe judgment of unbelievers. For epignosis to be of any
spiritual value, there must be a heart submission to that knowledge anda
conduct which is in accordwith that yieldedness.
As Paul says
in reference to your former manner of life, you lay aside the old self, which is
being corrupted in accordancewith the lusts of deceit, and that you be
renewedin the spirit of your mind" (See notes Ephesians 4:22; 4:23, see
Torrey's Topic "Self Denial")
Anything less is an eternally deadly self-delusion.
Wiersbe - Sinful tendencies do not disappear when a person reforms; they
merely hibernate and getstronger. Holiness is not simply refusing to do evil
things, for even unsaved people can practice self-control. True holiness is
more than conquering temptation: it is conquering even the desire to disobey
God.
Matthew Henry comments on the effectof "knowledge" onthese men - (They)
are not savingly renewedin the spirit of their mind. A religious educationhas

restrained many whom the grace ofGod has not renewed:if we receive the
light of the truth, and have a notional knowledge ofChrist in our heads, it
may be of some presentservice to us; but we must receive the love of the
truth, and hide God’s word in our heart, or it will not sanctify and save us."
These men may have external "religious reformation" but not true internal
"righteous renewal." As Peteralludes to in the last verse their outward
pollution was washedaway, but the inward corruption was still there.
THEY ARE AGAIN ENTANGLED IN THEM AND ARE OVERCOME:
toutois de palin emplakentes (APPMPN)hettontai (3PPPI):
What is apostasyand how can I recognize it?
By using the word again (palin = back, back again, again -- implying a return
back to a former place, state or act) Peterimplies that they actually do return
to a former place of defilement by the world (cf with picture in 2 Peter2:22
[note])
The verb entangledis in the aorist tense indicating an actualevent or act.
They really did go "backward" ratherthan "forward" so to speak.
Entangled (1707)(empleko from en = in + pléko = tie, braid, twist - pléko is
used of the Roman soldiers "weaving a crownof thorns" to mock Jesus in Mt
27:29)means in generalto interconnectcloselyand so to wrap or twist
togetherand thus entwine, intertwine, braid, entangle and finally to be caught
in. Figuratively empleko means to become involved in an activity to the point
of interference with other activities or objectives.

RelatedResource:
Are You Entangled?
BDAG's lexicon has a picturesque definition of empleko stating that it means
"to be involuntarily interlaced to the point of immobility" and was used
"literally of sheep whose woolis caught in thorns" and of the "hares (rabbits)
who are caught in thorns; Aesop's Fables (Arndt, W., Danker, F. W., &
Bauer, W. A Greek-EnglishLexiconof the New Testamentand Other Early
Christian Literature)
The picture of a sheep whose woolhas been caught in thorns illustrates the
difference betweeninvolvement and entanglement - one is entangledwhen he
is not free to getloose!When the affairs of this life hem us in so tightly that we
can't get loose to fulfill our Captain's commands then we have become
entangledin the "thorns" of non-eternal pursuits. The world's pleasures can
easilyentwine us especiallyin hedonistic America!
Empleko refers to the act of getting so involved in something that one becomes
restrictedand controlled, no longerfree to do what one should do.
Liddell and Scottwrite that empleko was usedin secularwriting meaning "to
entwine one's hand in another's clothes, so as to hold him."
Empleko is used only once in the (non-apocryphal) LXX in Proverbs where
the translationof the Greek is "He that walks justly is assisted:but he that
walks in crookedways shallbe entangled therein."

In the present context, Peterpictures these individuals as intertwined and
intimately blended with the defilements of the world, hopelesslytrapped like
fish within a net. So this is not a picture of accidentalor subtle touching but
an intimate interweaving with the forces of this world that bring about
spiritual pollution of one's soul and which makes separationdifficult.
The picture of this verb is to be so involved as to experience severe restrictions
as to what one can do. Paul reminded Timothy that
no soldier in active service entangles himselfin the affairs of everyday life, so
that he may please the one who enlisted him as a soldier(see note 2 Timothy
2:4)
Entanglement disables one's freedom to function.
Entangle - to involve in or as in a tangle; catch, as in a net, vine, etc., so that
escape is difficult; ensnare or enmesh; to wrap or twist together;
"interweave";to twist or interweave in such a manner as not to be easily
separated
Spurgeon- If you go down to destruction from the borders of salvation, it will
be sevenfold destruction. If you die with Jesus weeping overyou, as he did
over Jerusalem, you will die horribly. If you sink down to hell with that word
in your ears, "How often would I have gatheredyou, as a hen gathers her
chickens under her wings, and you would not" (Mt 23:37), your sinking will
be like that of a millstone in the sea. If you perish under a gospelministry, it
were better for you that you had never been born. (2 Peter2:21 Comment)

Thomas Adams...
I. A PROPOSITION.
1. “Theyhave escaped.”Nextto the finding an unexpected benefit, it is a great
happiness to escape anunsuspecteddanger; yea, the escaping ofa great
danger is more joy than the receiving of an ordinary benefit.
2. “The pollutions of the world.”
(1) The pollutions which we contractfrom the riches of the world.
(2) The pollutions we derive from the honours and dignities of the world pride
here challengeththe first place, and let her have it, even to be the queen of all
sordid filthiness.
(3) The pollutions we deduce from the pleasures ofthe world. Oh, what a
torrent of turpitudes here streamin upon us!
(a) Immoderate diet.
(b) Drunkenness.
(c) Lust.

3. “Throughthe knowledge,”etc.
(1) There is no knowledge to do goodin corrupted nature and filthiness of the
flesh.
(2) There is no escaping out of this filthiness and corruption, but by
knowledge.
(3) No knowledge candeliver us, but that of our Saviour Christ.
(4) No knowledge ofour Saviour caneffectthis, but that which is sanctified
with faith and repentance.
II. A SUPPOSITION.
1. The easiness offalling back. “If” — it is no impossible thing. Yes, the
commonness proves it too easy. Mangoes forth in the morning weak and
unarmed, to encounter with powers and principalities. To fight this combathe
takes a secondwith him, and that is his flesh, a familiar enemy, a friendly
traitor; the devil comes againsthim with his second, too, and that is the world.
Soondoth the flesh revolt to the world, and both stick to Satan;so here is
terrible odds, three to one.
2. The difficulty of recovering them, after their relapse.

(1) “They are entangled,” as birds are caught in an evil net; where the more
they struggle to get out, the faster they stick.
(2) “And overcome.”Thatwhich puts a man from the use of his reason, and a
Christian from his exercise ofreligion, overcomes him. The ambitious are
overcome with the desire of honour, so that they are not their own men. Of all,
the worldlings are baselyovercome;for they think they have the world in a
string, when the world hath them in a strong chain.
(3) “Entangledand overcome” — put them both together. It is the depth of
misery to fall under the curse of Ham, a servantof servants.
III. A CONCLUSION. “The latter end is worse,” etc.
1. Their sins are worse now than they were at first, therefore their estates
must needs be so.
2. Besides alltheir other sins, they have the sin of unthankfulness to answer
for.
3. Becausecustomin sin hath deadened all remorse for sin.
4. Becausetheir hypocrisy prevents all ways of remedy.
5. Becausethey wilfully destroy themselves by renouncing all gracious
remedies.

6. Becausea relapse is evenmore dangerous than the first sickness;sooner
incurred, more hardly cured. (The Biblicalillustrator)
A C Gaebelein- Does this mean that these persons were at one time really
begottenagain, having receivedlife and the Holy Spirit by trusting on Christ?
These false teachers certainlywere never born again;the description which
we have of them is the proof of it. The lastverse of this chapter gives the
conclusive evidence. Believers, true Christians, are never compared to dogs or
swine; they are the sheepof His flock. A sheepcannot be transformed into a
dog or a swine, nor will a sheep do what a dog or a swine does. Theywere
therefore never the true children of God. They had escapedthe outward
pollutions of the world, which is a different thing from the escape ofthe
corruption which is in the world by lust; the latter stands for the inward
deliverance by the new birth, the former for an outward reformation which
had takenplace when they professedthe knowledge ofthe Lord and Saviour
Jesus Christ, when for a time forsaking their evil ways so that they escaped
the pollutions. But not having a new nature they became entangledtherein
and overcome, so that it was worse with them than in the beginning, before
they had made a profession. Theyhad known the way of righteousness as
made known in the gospelofChrist, but the life which is offered in that way of
righteousness, withthe fruits of righteousness whichfollow, they had never
acceptedby a living faith. And this seems to be the case withthe vast majority
of the false teachers oftoday, the destructive critics, and those who deny the
deity of our Lord. They were never born again; they never had a true
experience of real salvation, hence they are but natural men, not having the
Spirit. (Commentary on 2 Peter - by A C Gaebelein)
Are overcome (2274)(hettao or hettaomaior hessaomaifrom hetton = less,
inferior) first means to be less or inferior. The idea is to be put to the worse
and hence to be defeatedor conquered. To succumb. To be vanquished,
subdued and enslavedor overcome as in a conflict or a lawsuit. To be forced

to yield. The idea is of suffering a defeat that so that what conquers now has
mastery over the defeated party.
Hettao means to be vanquished as in a military battle alluding to the ancient
law of war in which those who were defeated were takencaptive by the
conquerors and became their servants.
The present tense indicates the continual overpowering of these men by lust
and corruption. The moral and ethical influence of the Word of God had
actedas a detergent and a deterrent upon these false teachers to the end that
their outward lives had been relatively pure. But as they persistedin their
false teaching that grace gave license to sin, they became entangledand
overcome in their former licentious ways.
Josephus provides us with a helpful illustration of the verb hettao describing
Jacobas being overcome by his love for Rebekah...
Jacobwas quite overcome (hettao), not so much by their kindred, nor by that
affectionwhich might arise thence, as by his love to the damsel, and his
surprise at her beauty, which was so flourishing, as few of the women of that
age could vie with. He said then, "There is a relation betweenthee and me,
elder than either thy or my birth, if thou be the daughter of Laban (The
works of Josephus Ant I, xix 5)
Adam Clarke comments that the idea of overcome...
is an allusionto the ancient custom of selling for slaves those whom they had
conquered and captivated in war. The ancientlaw was, that a man might

either kill him whom he overcame in battle, or keephim for a slave. These
were calledservi, slaves, from the verb servare, to keepor preserve. And they
were also calledmancipia, from manu capiuntur, they are taken captive by
the hand of their enemy. Thus the person who is overcome by his lusts is
representedas being the slave of those lusts (see Ro 6:16-note).
THE LAST STATE HAS BECOME (andremains) WORSE FOR THEM
THAN THE FIRST:gegonen(3SRAI)autois ta eschata cheirona ton proton:
Nu 24:20;Dt 32:29; Php 3:19
Torrey's Topic Apostates
Imagine the disappointment of the personwho thinks he has been delivered,
only to discoverthat, in the end, he is in worse shape than when he started!
Last (2078)(eschatos-eschatologyorstudy of the Biblical events of the last
times) pertains to being last in a series ofevents.
Become (1096)(ginomai) means to come into existence. Ginomai in this
passageis in the perfecttense indicating that this is their permanent condition
-- they became worse atsome point in time in the past and remain in their
degradedstate. And so a state of apostasyis in fact worse than a state of
ignorance.

Worse (5501)(cheiron)more evil or aggravated. (See 11 uses in NT - Matt.
9:16; 12:45; 27:64;Mk. 2:21; 5:26; Lk. 11:26;Jn. 5:14; 1 Tim. 5:8; 2 Tim.
3:13; Heb. 10:29;2 Pet. 2:20)
Their final spiritual state is inferior in rank, dignity, goodness, excellence,or
condition. These false teachers are lost, eternally damned men: The clearest
indication that these men were never born againis that there is no lasting
change in their nature. This absence ofpermanent change in their nature (in
contrastto 2Co 5:17) shows that they were always lost and were never born
again. If you are truly born again, then you continue in the faith! [see Paul's
"definition" of the true "gospel" - 1Cor15:1, 2, 3, 4, 5, 6, 7, 8 -see notes 15:1;
15:2; 15:3; 15:4; 15:5; 15:6 ; 15:7; 15:8;]. All believers may have seasonswhen
sin drags them down (but they are the most miserable of all individuals to be
around) but those times should pass and should not the habit of our life.
Steven Cole -
Do these verses referto the false teachers orto those who follow them?
Probably due to the context, the focus is mainly on the false teachers. Butit
also applies to those who fall for their deceptive teaching. For a while, they
had escapedthe defilements of the world by knowing Christ as Lord and
Savior. But then they gotentangled in these defilements again. This last state
was worse than the first. Petercompares it to a dog returning to its vomit
(Prov. 26:11)or a pig after washing returning to the mire.
These verses raise two questions:First, what does Petermean when he says
that their latter state is worse than the first? Second, is Petersaying that
believers can lose their salvation?

Petermay mean two things when he says that their latter state is worse than
the first. It may be worse because if a personhas heard the gospeland had
some experience of the Christian life, it will be more difficult to restore him to
a true knowledge ofJesus Christ. If you try to talk with him about what it
really means to follow Christ, he is likely to say, “Beenthere, done that. It
didn’t work for me.” (See Matthew 12:43-45.)
Petermay also mean that their latter state is worse than the first because
everyone will be judged on the amount of light which they rejected(see Matt.
11:21-24;Luke 12:47-48). Thesepeople had been exposedto a lot of truth, but
they turned their backs onit to pursue their own sinful lusts. They will be
judged accordingly.
In response to the secondquestion, the simple answeris, “No, a believer
cannot lose his salvation.” Those whomGod saves, He keeps (Phil. 1:6-note).
Jesus saidthat He would not lose any of those that the Fatherhad given to
Him (John 6:39-40). No one can snatchHis sheepfrom His hand (John 10:28).
But, to ask if a believer can lose his salvation is really the wrong question. The
right question is, “What does it mean to be a true believer in Jesus Christ?”
Or, “what is true saving faith?” In a nutshell, when God saves you, He
changes your heart (2Cor 5:17-note, Ezek 36:26-27-note).He imparts new life
to you so that your desires are changed. You now love God and seek to please
Him. You want to grow to know Him. You love His Word. You hate your sin
and strive againstit. In other words, genuine saving faith always results in a
life of growing godliness and obedience to Christ (see James 2:14-26-note & 1
John 3:4-10). If that is not your experience, you may need to go back and
make sure that God has truly changedyour heart through faith in Christ.
(2Cor13:5-note)

But, how then do we explain Peter’s words here? He says that these people
had escapedthe defilements of the world. They knew Jesus as Saviorand
Lord. They knew the way of righteousness.Fora while, at least, they had
receivedthe holy commandment of God’s Word. Some would saythat they
were truly saved, but they would lose their rewards. But Peter’s language
doesn’t allow for that. That view flies in the face of chapter 2 and the entire
letter (Schreiner, p. 364).
Probably we should understand Peter as using Christian terms to describe
these false Christians because fora while, they gave every appearance ofbeing
Christians (Schreiner, p. 364). Like the seedsownon the rockyground and
that sownon the thorny ground, for a while they gave the appearance ofnew
life. But they did not persevere and bear fruit unto eternal life (Lk 8:15).
Genuine saving faith perseveres onthe path of righteousness(Mt 24:13). This
is not to say that Christians never sin. Sometimes they sin "big time.' But
when they do, they genuinely repent and getback on the path. False believers,
like these false teachers, are like dogs that go back to their vomit or pigs that
return to the mire. They cleanedup the outside, but their basic nature never
changed. Eventually, they act according to their true nature. They do not love
God or the way of righteousness describedin His Word because they have not
been born again. (A Sad Portrait to Study)
John Piper adds the following comment...
Peterpictures the realpossibility in verse 20 that by learning of Christ some
people make a start in the Christian life, and by all outward appearances have
escapedfrom the defilements of the world. Then the cares and riches and
pleasures of life (as Jesus says)choke the young plant and it withers and bears
no fruit and dies (Lk 8:14)...notice the principle that the more you know of
Christ and his way the more severe will be your judgment for not trusting and
obeying Christ. Better never to have known the way, Petersays in verse 21.

And in this he simply preserves the teaching of Jesus. He said, "Woe to you
Chorazin and Bethsaida!For if the mighty works done in you had been done
in Tyre and Sidon, they would have repented long ago in sackclothand ashes.
But I tell you, it shall be more tolerable on the day of judgment for Tyre and
Sidon than for you" (Mt 11:21,22.23, 24)The more evidence you have of
Christ's reality, the more severe your judgment for not repenting. "Everyone
to whom much is given, of him much will be required" (Lk 12:47,48)...Peteris
not teaching that God's electcan lose their salvation. He is most definitely
teaching that church members can be lost and people who make outward
professions offaith and even begin to clean up their lives can turn awayfrom
Christ and be lost." But in verse 22 he explains to us in a proverb that we
should not be overly surprised at this: dogs characteristicallyreturn to their
vomit; and no matter how cleanyou make a pig on the outside, if it is still a
pig it will return to the mire. In other words, those who leave the way of
righteousness, neverto return, simply show that their inner nature had never
been changed. This was Peter's wayof saying what 1Jn 2:19 says, "Theywent
out from us, but they were not of us, for if they had been of us, they would
have continued with us; but they went out that it might be plain that they are
all not of us." Or as Jesus said, "He who endures to the end will be saved" (Mt
10:22). Or as Hebrews puts it, "We share in Christ if we hold our first
confidence firm to the end" (He 3:14-note). Or as Paul says, "I preachedto
you the gospelwhich you received, in which you stand, by which you are
saved, if you hold it fast" (1 Cor 15:1,2)The whole New Testamentis agreed:
there is no salvationapart from persevering faith. And persevering faith
always works itselfout in the wayof righteousness. Therefore to abandon the
way of righteousness is to exclude oneselffrom salvation." (Readfull sermon
BetterNever to Have Known the Way )
This sectionof Scripture brings to a head one of those thorny issues we would
all rather avoid, lestwe be accusedofbeing "unloving" or too "narrow" in
our interpretation of Scripture. But heaven and hell hang in the balance
depending on one's interpretation and application of the truth in 2 Peter2.

How do we know the apparent "change" in these men Peteris describing was
not a true supernatural change in their heart and that they were never really
made new creatures in Christ (2Cor5:17)?
Examine their "works".The context (2Pe 2:22-note)makes it quite clearthat
they returned to their natural fleshly behavioralpatterns just like any dog or
sow would do once given the chance. You canwashthe pig's exterior of the
mud & filth and it may look sparkling cleanon the outside but it is still a pig
inside...it returns to wallow in the mire! Peteris saying that you can discern
that these men were never causedto be born again because theyreturn to do
the things they did before they knew the way of righteousness.Johnteaches
the same truth when he says that those who practice lawlessnessas a habit of
their life are showing their true nature and are not new creatures in Christ
(read the entire chapter 1John3). By this the children of God and the children
of the devil are obvious: anyone who does not continuously practice
righteousness is not of God. And once you are causedto be born again, you
cannot be "unborn" (either in the physical or spiritual world) so to say these
men have simply losttheir salvation is nonsense. The reasonthis whole area is
so difficult for many people to understand and acceptis because we in modern
day Christendom have so watereddown the Gospelof Jesus Christ to the
point that we have many who while professing faith in Christ possessor
demonstrate no permanent radical change in their lifestyle. In addition the
false teaching oozes in which says "See there...theyprofessedChristand were
savedbut now they are living for the devil, so their lifestyle proves they have
lost their salvation." On the other side truth is twisted to say that once a
person professesfaith in Christ, that act alone ensures his genuine
regenerationand even though he is living for the devil it is just because he is
"backslidden" oris a "fleshly Christian." (Be wary of a writer by the name of
Zane Hodges who holds what in my opinion is a deceptive and dangerous
doctrine. Unfortunately he has authored the commentary sections onHebrews
and 1 John in the generallyexcellentBible Knowledge Commentary!) And
this gets back to our "works" or"deeds". Works/deedsdo not save us but
they are indicators whether one has had a radical change in their heart and
not just a one time professionwithout genuine "possession" (Titus 1:16-note,

Lk 8:15, Jas 2:14, 17, 19, 20- see notes 2:14; 2:15; 2:17; 2:19; 2:20). Scripture
teaches that we are savedby faith alone (Eph 2:8,9 -see notes 2:8; 2:9) but
Scripture also teaches that there is a quality of belief or "faith" which does
not save (cp Jas 2:19-note, Jn 8:30, 31,44,47 and note the final "deed" of
those Jews who had professedto believe in Jesus!= Jn 8:58, 59) Do not be
deceived. Go to God's Word and check out what He says about genuine
salvation, especiallywhatthe Lord Jesus Christ has to say. To reiterate if any
man is truly in Christ he is a new creature. Converselyif his old lifestyle has
not passedawayand been replacedby a new heart hunger for God & for His
Word & for His children, then that person is of all people the most deceived
and is destined for the Lake of fire assuming he never experiences genuine
salvation. The road to eternal life is narrow and sadly few will traverse this
path. The road to eternaldestruction and eternal torment is wide & many will
unfortunately travel this path. (Mt 7:13, 14-note). There are many who will
think they were genuinely saveduntil the day they draw their last breath and
they awake andfind they are absentfrom the body but not present with the
Lord Jesus. Jesus sternlyand lovingly warnedthat not everyone who calls
Him "Lord" is genuinely born again. (Heb 7:21-note).
Biblical Illustrator - Necessityof perseverance in well-doing: — If it be not
enough for a Christian to begin well unless he continue in the professionand
doing of that wherein he hath begun, then follows it that perseverance is so
needful, as without which we cannotsee the face of God. This is required in
the performance of every duty. Is it prayer? we must always pray. Is it
thanksgiving? we must in all things give thanks. Is it fasting? we must
continually ceasefrom sin. Is it faith? we must never be without it. Is it
obedience to God’s commandments? we must always perform it. Is it love
unto our neighbors? we must continue therein. The like may be said of every
other duty. It is not enough for a time to escape them who live in error, and
thereaftergive way unto them, but as Caleband Joshua constantlyfollowed
the Lord, and were partakers of the promised land, so must we constantly go
on in the course of godliness that we may obtain that kingdom of heaven. (A.
Symson.)

2 Peter2:21 For it would be (3SIAI) better for them not to have known (RAN)
the wayof righteousness,than having known(AAPMPD) it, to turn away
(AAN) from the holy commandment handed (AAPFSG) on to them. (NASB:
Lockman)
Greek:kreitton garen (3SIAI) autois me epegnokenai(RAN)ten hodon tes
dikaiosunes h epignousin (AAPMPD) hupostrepsai(AAN) ek tes
paradotheises (AAPFSG)autois hagias entoles.
Amplified: Fornever to have obtained a [full, personal]knowledge ofthe way
of righteousness wouldhave been better for them than, having obtained [such
knowledge], to turn back from the holy commandment which was [verbally]
delivered to them. (Amplified Bible - Lockman)
NET:For it would have been better for them never to have known the way of
righteousness than, having known it, to turn back from the holy
commandment that had been delivered to them. (NET Bible)
NLT: It would be better if they had never knownthe right way to live than to
know it and then rejectthe holy commandments that were given to them.
(NLT - Tyndale House)
Phillips: It would be better for them not to have known the way of goodness at
all, rather than after knowing it to turn their backs on the sacred
commandments given to them. (Phillips: Touchstone)

Wuest: for it were better for them not to have known the way of righteousness
than, having known it, to turn back from the holy commandment which was
delivered to them.
Young's Literal: for it were better to them not to have acknowledgedthe way
of the righteousness,than having acknowledgedit, to turn back from the holy
command delivered to them,
FOR IT WOULD HAVE BEEN BETTER FOR THEM NOT TO HAVE
KNOWN THE WAY OF RIGHTEOUSNESS:kreitton gar en autois me
epegnokenai(RAN) ten hodon tes dikaiosunes:
Mt 11:23;Mt 11:24 Mk 9:42, Lk 12:47; Jn 9:41; 15:22) (Pr 12:28;16:31;Mt
21:32
For - term of explanation. What is Peterexplaining?
Better(2909)(kreitton/kreisson)more useful, more profitable more
advantageous, greater, superior;greateradvantage. Here are the 19 uses in
the NT - 1 Co. 7:9, 38; 11:17;Phil. 1:23; Heb. 1:4; 6:9; 7:7, 19, 22; 8:6; 9:23;
10:34;11:16, 35, 40; 12:24;1 Pet. 3:17; 2 Pet. 2:21
Have known (1921)(epiginosko)know fully, gain or receive full knowledge of,
become fully acquainted with. Knowledge is necessary, but knowledge alone is
insufficient for salvation. One must not only know the basic facts about
salvationbut must receive Christ as personal Saviorin true repentance and
faith. So it is in some ways better not to know the Way, the Truth, the Life
because Knowledge increasesresponsibility & men will be judged according

to the light given them (see Mt 10:15) Knowledge without obedience is
dangerous. Jesus saidof Judas that it would have been better for him not to
have been born than to have turned from the truth he had known (cf Mt
26:24).
Epiginosko is used 44 times in the NT -
Matt. 7:16, 20; 11:27;14:35; 17:12;Mk. 2:8; 5:30; 6:33, 54; Lk. 1:4, 22; 5:22;
7:37; 23:7; 24:16, 31; Acts 3:10; 4:13; 9:30; 12:14;19:34; 22:24, 29;23:28;
24:8, 11;25:10; 27:39;28:1; Rom. 1:32; 1 Co. 13:12; 14:37;16:18; 2 Co. 1:13,
14; 6:9; 13:5; Col. 1:6; 1 Tim. 4:3; 2 Pet. 2:21
The Way of Righteousness("way" = hodos = road, path or highway leading to
another place, in this contextleading to the "kingdom of God", Jesus Himself
being "the [only] Way" of accessto God the Father and eternallife in His
presence, cfJn 14:6) is a specific phrase found 5x in the NASB (click for all 5
uses).
Righteousness(1343)(dikaiosune)is all that God is, all that He commands, all
that He demands, all that He approves, and all that He provides through
Christ's substitutionary sacrifice. See Mt5:20, Ro 1:16-17.
Righteousness”is derived from a root word that means “straightness” and
thus it refers to a state that conforms to an authoritative standard.
God’s characteris both the authoritative "standard" and the source of the
only righteousness acceptable to God. When men's characterand actions are
used to define the standard of righteousness ("selfrighteousness"), their

attempts always fall short of God's perfect standard. Jesus emphasizedthe
inability of man's innate righteousness to satisfy God's perfect standard
declaring
that unless your righteousness surpasses thatof the scribes and Pharisees, you
will not enter the kingdom of heaven." (see note Matthew 5:20)
The "Wayof righteousness" stresses the moral conduct of those who truly
follow Christ as Lord and Savior.
Torrey's Topic
Christian Conduct
Believing God -Mark 11:22;John 14:11,12
Fearing God -Ecclesiastes12:13;1 Peter2:17
Loving God -Deuteronomy6:5; Matthew 22:37
Following God-Ephesians 5:1; 1 Peter1:15,16
Obeying God -Luke 1:6; 1 John 5:3
Rejoicing in God -Psalms 33:1; Habakkuk 3:18
Believing in Christ -John 6:29; 1 John 3:23
Loving Christ -John 21:15;1 Peter1:7,8
Following the example of Christ -John 13:15; 1 Peter2:21, 22, 23, 24
Obeying Christ John 14:21;15:14
LIVING

To Christ Romans 14:8; 2 Corinthians 5:15
To righteousness -Micah6:8; Romans 6:18; 1 Peter2:24
Soberly, righteously, and godly -Titus 2:12
WALKING
Honestly 1 Thessalonians4:12
Worthy of God -1 Thessalonians2:12
Worthy of the Lord -Colossians 1:10
In the Spirit -Galatians 5:25
After the Spirit -Romans 8:1
In newness of life -Romans 6:4
Worthy of vocation-Ephesians 4:1
As children of light -Ephesians 5:8
Rejoicing in Christ -Philippians 3:1; 4:4
Loving one another -John 15:12;Romans 12:10; 1 Corinthians 13:1-13;
Ephesians 5:2; Hebrews 13:1
Striving for the faith -Philippians 1:27; Jude 1:3
Putting awayall sin -1 Corinthians 5:7; Hebrews 12:1
Abstaining from all appearance of evil -1 Thessalonians 5:22
Perfecting holiness -Matthew 5:48; 2 Corinthians 7:1; 2 Timothy 3:17
Hating defilement -Jude 1:23

Following after that which is good -Philippians 4:8; 1 Thessalonians 5:15;1
Timothy 6:11
Overcoming the world -1 John 5:4,5
Adorning the gospel -Matthew 5:16; Titus 2:10
Showing a goodexample -1 Timothy 4:12; 1 Peter2:12; Titus 2:7
Abounding in the work of the Lord 1 Corinthians 15:58;2 Corinthians 8:7; 1
Thessalonians 4:1
Shunning the wicked-Psalms 1:1; 2 Thessalonians 3:6
Controlling the body -1 Corinthians 9:27; Colossians3:5
Subduing the temper -Ephesians 4:26; James 1:19
Submitting to injuries -Matthew 5:39-41; 1 Corinthians 6:7
Forgiving injuries -Matthew 6:14; Romans 12:20
Living peaceablywith all -Romans 12:18;Hebrews 12:14
Visiting the afflicted -Matthew 25:36;James 1:27
Doing as we would be done by -Matthew 7:12; Luke 6:31
Sympathising with others -Galatians 6:2; 1 Thessalonians 5:14
Honouring others -Psalms 15:4; Romans 12:10
Fulfilling domestic duties -Ephesians 6:1-8; 1 Peter3:1-7
Submitting to Authorities -Romans 13:1-7
Being liberal to others -Acts 20:35;Romans 12:13
Being contented -Philippians 4:11; Hebrews 13:5
Blessednessofmaintaining -Psalms 1:1-3; 19:9-11;50:23;Matthew 5:3-12;
John 15:10; 7:17

THAN HAVING KNOWN IT TO TURN AWAY FROM THE HOLY
COMMANDMENT DELIVEREDTO THEM: e epignousin (AAPMPD)
hupostrepsai(AAN) ek tes paradotheises (AAPFSG)autois hagias entoles:
Ps 36:3,4;125:5; Ezek 3:20; 18:24; 23:13;Zep 1:6 cf Heb 6:4-8; 10:26,27
Torrey's Topic Apostates
Known (1921)(epiginosko)means to know fully, gain or receive full
knowledge of, become fully acquainted with. The phrases wayof
righteousness andholy commandment (cf Jesus'"foremost"commandment in
Mk 12:30-31)emphasize the ethical content of the knowledge the false
teachers had. They knew what was right and holy, but they deliberately chose
to do what was wrong and corrupt. They had knowledge ofsalvationand
could use the language of the church, but they lackedthat true saving
experience with the Lord. They never trusted Christ and became His sheep.
Like a person sinking in quicksandwho refuses to grab the rope thrown to
him or her, those who turn away from Christ's wayof righteousness andHis
holy commandment castaside his or her only means of escape.
Turn awayfrom (5290)(hupostrepho from hupo = under + strepho = to turn,
to change)means to turn back from or to return (go back to a location).
Peteruses hupostrepho figuratively meaning these men made a definite turn
back to (aorist tense = completed effective actionin the past) a previous belief.
The made a change to their former belief which describes the perversion and
defectionof the false teachers. Theyprofessed"the way of righteousness" and
had access to the true teachings ofScripture ("the holy commandment") but

by their lives they demonstrated that they had chosento reject Christ so they
turned back to the Christ-rejecting, godless belief..
Friberg - intransitively in the NT turn back, return; with eis and the
accusative ofplace or state be againin, return to (Luke 1.56);with apo, and
the genitive return from (Lk 4.1);with ek and the genitive turn awayfrom (2P
2.21)
NAS Usage:return(6), returned(22), returning(3), started back(1), turn
away(1), turned back(1), went back(1).
Hupostrepho - 35x in 35v -
Luke 1:56 And Mary stayed with her about three months, and then returned
to her home.
Luke 2:20 The shepherds went back, glorifying and praising God for all that
they had heard and seen, just as had been told them.
43 and as they were returning, after spending the full number of days, the boy
Jesus stayedbehind in Jerusalem. But His parents were unaware of it,
45 When they did not find Him, they returned to Jerusalemlooking for Him.
Luke 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led
around by the Spirit in the wilderness

14 And Jesus returned to Galilee in the power of the Spirit, and news about
Him spread through all the surrounding district.
Luke 7:10 When those who had been sent returned to the house, they found
the slave in goodhealth.
Luke 8:37 And all the people of the country of the Gerasenesandthe
surrounding district askedHim to leave them, for they were gripped with
greatfear; and He got into a boat and returned.
39 "Return to your house and describe what greatthings Godhas done for
you." So he went away, proclaiming throughout the whole city what great
things Jesus had done for him.
40 And as Jesus returned, the people welcomedHim, for they had all been
waiting for Him.
Luke 9:10 When the apostles returned, they gave an accountto Him of all that
they had done. Taking them with Him, He withdrew by Himself to a city
calledBethsaida.
Luke 10:17 The seventy returned with joy, saying, "Lord, even the demons
are subjectto us in Your name."

Luke 11:24 "When the unclean spirit goes out of a man, it passes through
waterless placesseeking rest, and not finding any, it says, 'I will return to my
house from which I came.'
Luke 17:15 Now one of them, when he saw that he had been healed, turned
back, glorifying God with a loud voice,
18 "Was no one found who returned to give glory to God, except this
foreigner?"
Luke 19:12 So He said, "A nobleman went to a distant country to receive a
kingdom for himself, and then return.
Luke 23:48 And all the crowds who came togetherfor this spectacle, when
they observedwhat had happened, began to return, beating their breasts.
56 Then they returned and prepared spices and perfumes. And on the
Sabbath they restedaccording to the commandment.
Luke 24:9 and returned from the tomb and reported all these things to the
elevenand to all the rest.
33 And they got up that very hour and returned to Jerusalem, and found
gatheredtogetherthe elevenand those who were with them,
52 And they, after worshiping Him, returned to Jerusalemwith great joy,

Acts 1:12 Then they returned to Jerusalemfrom the mount called Olivet,
which is near Jerusalem, a Sabbath day's journey away.
Acts 8:25 So, when they had solemnly testified and spokenthe word of the
Lord, they startedback to Jerusalem, and were preaching the gospelto many
villages of the Samaritans.
28 and he was returning and sitting in his chariot, and was reading the
prophet Isaiah.
Acts 12:25 And Barnabas and Saul returned from Jerusalemwhenthey had
fulfilled their mission, taking along with them John, who was also called
Mark.
Acts 13:13 Now Paul and his companions put out to sea from Paphos and
came to Perga in Pamphylia; but John left them and returned to Jerusalem.
34 "As for the fact that He raised Him up from the dead, no longerto return
to decay, He has spokenin this way: 'I WILL GIVE YOU THE HOLY and
SURE blessings OF DAVID.'
Acts 14:21 After they had preachedthe gospelto that city and had made
many disciples, they returned to Lystra and to Iconium and to Antioch,

Acts 20:3 And there he spent three months, and when a plot was formed
againsthim by the Jews as he was about to set sail for Syria, he decided to
return through Macedonia.
Acts 21:6 Then we went on board the ship, and they returned home again.
Acts 22:17 "It happened when I returned to Jerusalemand was praying in the
temple, that I fell into a trance,
Acts 23:32 But the next day, leaving the horsemen to go on with him, they
returned to the barracks.
Galatians 1:17 nor did I go up to Jerusalemto those who were apostles before
me; but I went away to Arabia, and returned once more to Damascus.
Hebrews 7:1 Forthis Melchizedek, king of Salem, priest of the MostHigh
God, who met Abraham as he was returning from the slaughterof the kings
and blessedhim,
2 Peter2:21 For it would be better for them not to have knownthe way of
righteousness, thanhaving known it, to turn away from the holy
commandment handed on to them.
Hupostrepho - 12v in the non-apocryphal Septuagint - Ge 8:7, 9; 43:10;Ex
32:31;Josh2:23; Jdg 3:19; 7:15; 14:8; 21:23;Esther 6:12; Pr 23:5; Da 6:18.
The Septuagint Lexicon says hupostrepho usually means to return, to turn
back.

J Vernon McGee wouldsometimes conclude his messageswith this statement
Friends, if you came in here today unsaved and you walk out of here unsaved,
I am the worstenemy that you have ever had, because youhave heard the
gospeland you can never go into the presence ofGod and tell Him that you
have never heard the gospel. You have heard it, and it will be worse for you
when God pronounces judgment than for any heathen in the darkestpart of
the earth today.
John MacArthur notes one important point Peterimplies is that these false
teachers
were not made outside Christianity. They are always bred in the church, half
in and half out; but eventually they rejectthe truth and try to seduce others in
their attempt to fulfill their self-gratification
Life Application Bible has a greatillustration of the final "end zone" of these
deceiveddeceivers
Pity the football player who runs a full sprint into the wrong end zone, scoring
againsthis own team, like USC’s ““Wrong-Way” Riegelsatthe 1929 Rose
Bowl. No one ever forgets that kind of mistake. It lives in history books. Peter
pities those who know God, then turn away. To have the truth but follow evil
is as low as life gets. If you are discouraged, tempted to quit, or running with
the opposition, God wants you back. Find a Christian friend who will hear
you out, pray with you, and become your spiritual coach, helping clarify your
goals through the confusionand doubt." (link and bolding added)

JACK ARNOLD
THE APOSTASYOF THE FALSE TEACHERS (2:20-22)
“Forif after they have escapedthe defilements of the world by the knowledge
of the Lord and SaviorJesus Christ, they are againentangled in them and are
overcome, the laststate has become worse for them than the first.”
The “they” refers to the false teachers, not to their followers who appeared to
have escapedthe pollutions of the world. This verse makes it clearthat at one
point these false teachers had claimed to be orthodox Christians. They had a
full intellectualknowledge ofJesus Christ as Savior and Lord, and they had
outwardly seemedto escapethe defilements of the world system. They made
a professionof faith in Christ and seemed, for a while, to be Christians, but
then they drifted from orthodoxy and beganto deny the Masterwho they
claimed had bought them (2 Pet. 2:1).
Apparently they had some kind of religious experience, their lives seemed
changedand they had experiencedsome kind of temporary moral
reformation, but their hearts had never been touched by the grace ofGod.
Sometime after conversionthey apostatized, turning completelyfrom the true

Christian doctrine and ethics, and became followers offalse teaching. These
apostates wentback to their old forms of life, especiallyin the area of
morality. The process mayhave proceededslowlyover a long period of
drifting awayfrom Christ. Petersays that this state was worse for them than
when they were rank pagans. Why? Becausewhenone has full knowledge of
Christ and turns away, his judgment shall be greater. In fact, it may be that
these apostates hadreachedthe point of no return where God would never
save them.
“Forin the case ofthose who have once been enlightened and have tastedof
the heavenly gift and have been made partakers of the Holy Spirit, and have
tastedthe goodword of God and the powers of the age to come, and then have
fallen away, it is impossible to renew them againto repentance, since they
againcrucify to themselves the Son of God, and put Him to open shame”
(Heb. 6:4-6).
These apostatesdid not have salvationand then lose it. They never had
salvationin the first place. They had reformation not salvation. They had
been delivered from some of the more gross elements of paganismand gained
an appreciation for Christendom, but they did not have true Christianity.
They had knowledge aboutChrist, but they did not have a heart for Christ.
Saving faith is made up of knowledge,convictionabout the truth of that
knowledge, anda trust in Christ about whom that knowledge is concerned. It
is possible for a man to have a full and complete knowledge ofthe gospel

intellectually, be convinced and convictedof its truthfulness, and yet never
come to the place where he relies on the Lord who is the personaround whom
the gospelis given. Many people in evangelicalchurches are like this. Usually
they are second-generationChristians—childrenof saved parents. They are
influenced by godly parents; they know the gospel;they are touched by
spiritual things at times, but they have no realheart for God or for holy living.
Often these children canquote the gospelas well as the preacher, but their
hearts are not changed. They may not be apostates but most certainly are
candidates for apostasyif the state continues.
“Forit would be better for them not to have knownthe way of righteousness,
than having knownit, to turn awayfrom the holy commandment delivered to
them.”
These apostate false teachers once clearlyunderstoodthe wayof
righteousness, gave assentto the holy commandment, appearedto know the
way of Christ and have a heart for holiness, but afterward they drifted from
Christ and then apostatized.
“Take care,brethren, lest there should be in any one of you an evil,
unbelieving heart, in falling away(apostatizing)from the living God. But

encourage one anotherday after day, as long as it is still called“Today,” lest
any one of you be hardened by the deceitfulness of sin” (Heb. 3:12-13).
They turned back to their old lives, which brought destruction of their souls,
for outside of Christ there is no possibility of true salvation. “But we are not
of those who shrink back to destruction, but of those who have faith to the
preserving of the soul” (Heb. 10:39).
“It has happened to them according to the true proverb, ‘A dog returns to its
own vomit,’ and ‘A sow, after washing, returns to wallowing in the mire.’”
Here is the true characterofapostate false teachers.Theyare dogs and sows,
both unclean animals. Jesus had something to say about dogs and swine. “Do
not give what is holy to dogs, and do not throw your pearls before swine, lest
they trample them under their feet, and turn and tear you to pieces” (Matt.
7:6).
These proverbs teachthat it is possible for a person to have knowledge of
Christ, even some outward conformity in morality, and still not be saved. One
who has a full intellectual knowledge of Christ and then turns away is guilty
of apostasy. Whenhe turns from his profession, he has apostatizedfrom the

faith. He then returns to his old life of sin because he has no real heart for
God. This only proves that the person was never savedin the first place
because Christcalls His people sheepwho will persevere to the end.
WILLIAM BARCLAY
Peteris still rolling out his tremendous denunciation of the evil men.
They flatter only to deceive. Theyare like wells with no waterand like mists
blown past by a squall of wind. Think of a traveller in the desertbeing told
that aheadlies a spring where he can quench his thirst and then arriving at
that spring to find it dried up and useless. Think of the husbandman praying
for rain for his parched crops and then seeing the cloud that promised rain
blown uselesslyby. As Bigg has it: "A teacherwithout knowledge is like a well
without water." These menare like Milton's shepherds whose "hungry sheep
look up and are not fed." They promise a gospeland in the end have nothing
to offer the thirsty soul.
Their teaching is a combination of arrogance andfutility. Christian liberty
always carries danger. Paul tells his people that they have indeed been called
to liberty but that they must not use it for an occasionto the flesh (Galatians
5:13). Petertells his people that indeed they are free but they must not use
their freedom as a cloak of maliciousness (1 Peter2:16). These false teachers
offered freedom, but it was freedom to sin as much as a man liked. They
appealednot to the best but to the worstin a man. Peteris quite clearthat
they did this because they were slaves to their own lusts. Seneca said, "To be
enslavedto oneselfis the heaviestof all servitudes." Persius spoke to the
lustful debauchees ofhis day of "the masters that grow up within that sickly
breastof yours." These teachers were offering liberty when they themselves

were slaves, and the liberty they were offering was the liberty to become
slaves of lust. Their message wasarrogantbecauseit was the contradictionof
the messageofChrist; it was futile because he who followedit would find
himself a slave. Here againin the backgroundis the fundamental heresy
which makes grace a justification for sin instead of a power and a summons to
nobility.
If they have once known the real way of Christ and have relapsed into this,
their case is even worse. Theyare like the man in the parable whose laststate
was worse than his first (Matthew 12:45;Luke 11:26). If a man has never
known the right way, he cannot be condemned for not following it. But, if he
has knownit and then deliberately takenthe other way, he sins againstthe
light; and it were better for him that he had never known the truth, for his
knowledge ofthe truth has become his condemnation. A man should never
forgetthe responsibility which knowledge brings.
Peterends with contempt. These evil men are like dogs who return to their
vomit (Proverbs 26:11)or like a sow which has been scrubbed and then goes
back to rolling in the mud. They have seenChrist but are so morally degraded
by their own choice that they prefer to wallow in the depths of sin rather than
to climb the heights of virtue. It is a dreadful warning that a man can make
himself such that in the end the tentacles ofsin are inextricably around him
and virtue for him has lost its beauty.
-Barclay's Daily Study Bible (NT)
ALBERT BARNES

Verse 20
For if after they have escapedthe pollutions of the world - This does not
necessarilymean that they had been true Christians, and had fallen from
grace. People mayoutwardly reform, and escape from the open corruptions
which prevail around them, or which they had themselves practiced, and still
have no true grace at heart.
Through the knowledge ofthe Lord and Saviour JessesChrist - Neither does
This imply that they were true Christians, or that they had ever had any
saving knowledge ofthe Redeemer. There is a knowledge ofthe doctrines and
duties of religion which may lead sinners to abandon their outward vices,
which has no connectionwith saving grace. Theymay profess religion, and
may Know enough of religion to understand that it requires them to abandon
their vicious habits, and still never be true Christians.
They are againentangledtherein and overcome - The word rendered
“entangled,” ( ἐμπλέκω emplekōfrom which is derived our word “implicate,”
means to braid in, to interweave;then to involve in, to entangle. It means here
that they become implicated in those vices like an animal that is entangled in a
net.
The latter end is worse with them than the beginning - This is usually the case.
Apostates become worse than they were before their professedconversion.
“Reformed” drunkards, if they go back to their “cups” again, become more
abandoned than ever. Thus, it is with those who have been addicted to any
habits of vice, and who profess to become religious, and then fall away. The
“reasons”for this may be:
(1)that they are willing now to show to others that they are no longer under
the restraints by which they had professedlybound themselves;

(2)that God gives them up to indulgence with fewerrestraints than formerly;
and,
(3)their old companions in sin may be at specialpains to court their society,
and to lead them into temptation, in order to obtain a triumph over virtue and
religion.
Verse 21
For it had been better for them … - Compare the notes at Matthew 26:24. It
would have been better for them, for:
(1)then they would not have dishonored the cause of religion as they have now
done;
(2)they would not have sunk so deep in profligacy as they now have; and,
(3)they would not have incurred so aggravateda condemnation in the world
of woe. If people are resolvedon being wicked, they had better never pretend
to be good. If they are to be castoff at last, it had better not be as apostates
from the cause ofvirtue and religion.
JOSEPHBENSON

Verses 20-22
2 Peter2:20-22. Forif after they — The persons here spokenof as deluded;
have escapedthe pollutions of the world — The sins which pollute those who
know not God; through the knowledge ofChrist — That is, through faith in
him, 2 Peter 1:3; they are againentangled therein and overcome, the latter
end — Their last state;is worse than the beginning — More inexcusable, and
exposing them to a greatercondemnation. Forit had been better for them not
to have known the way of righteousness — As setforth in the gospel;than,
after they have known it, to turn from the holy commandment, &c. — The
doctrine of Christ, which enjoins nothing but what is holy. It would have been
better, because their sin would have been less, and their punishment lighter.
See the margin. But it has happened unto them according to the true proverb
— The ancients used to sum up their wisestand most useful observations in
short, nervous, and impressive proverbs, which were more easily understood,
and better remembered, than long, laboured discourses. The dog, the sow —
Unclean creatures:such are all men in the sight of Godbefore they receive his
grace, and after they have made shipwreck of the faith. These proverbs teach
us the absolute necessityofconstant watchfulness and prayer, self- denial and
mortification, in order to our persevering in the way of righteousness afterwe
have entered upon it. And, as some think, they teachalso that many, if not
most of those who relapse into their former habits of sin, had contented
themselves with a mere external reformation, and had stopped short of a
thorough change of nature, or being made new creatures in Christ Jesus. It
may be worth observing, that the former of these proverbs is found Proverbs
26:11, and the latter is saidto have been a common proverb among the
ancients:see Sirach26:24-26. Horace has a plain reference to both of them,
lib. 1. Sirach26:26, where he is speaking of the travels of Ulysses, and says, “If
he had been conquered by the charms of Circe, he had lived like an impure
dog, or a sow that is fond of the mire.” Surely these proverbs will not be
thought coarse orunpolite in St. Peter, when some of the most elegantwriters
of antiquity have made use of, or referred to them.

WILLIAM BURKITT
Verse 20
By escaping the pollutions of the world, understand their renouncing of them
in baptism; their conversionfrom Heathenism to the professionof
Christianity, by the knowledge ofthe gospel. Now, if afterwards they return to
it again, and are intangled in their idolatry, and other gross sins, their latter
end is worse than their beginning, their Christian Heathenism worse than
their old Heathenism.
Learn hence, That a person may forsake many gross and scandalous sins, and
have a visible change and reformation wrought in his life; but, not being a
thorough and prevailing change, he is still in an unsafe state; his latter end
may be worse than the beginning.
Verse 21
As if the apostle had said, The sin and misery of these men had been far less, if
they had never known the way of righteousness revealedby the gospelof
Christ, than after they have known it, to forsake the practice of holiness,
which by their baptismal professionthey had obligedthemselves unto.
Learn hence, That to sin againstlight and knowledge receivedin and by the
gospelis a very heinous aggravationof sin. The condition of persons simply
ignorant is not so sad by far as theirs who have been enlightened, and yet
afterwards have apostatized. A relapse is ever more dangerous than the first
sickness, more soonincurred, more hardly cured. Wo to those that relapse
from God to the world, from truth to error, from grace to vice; their latter
end will be worse than their beginning, if they recovernot themselves again by
timely repentance.

CALVIN
Verse 20
20.Forif after. He again shews how pernicious was the sectwhich led men
consecratedto God back again to their old filth and the corruptions of the
world. And he exhibits the heinousness ofthe evil by a comparison;for it was
no common sin to depart from the holy doctrine of God. It would have been
better for them, he says, not to have known the wayof righteousness;for
though there is no excuse for ignorance, yet the servantwho knowingly and
wilfully despises the commands of his lord, deserves a twofoldpunishment.
There was besides ingratitude, because they wilfully extinguished the light of
God, rejectedthe favor conferred on them, and having shakenoff the yoke,
became perverselywanton againstGod; yea, as far as they could, they
profaned and abrogatedthe inviolable covenantof God, which had been
ratified by the blood of Christ. The more earnestthen ought we to be, to
advance humbly and carefully in the course ofour calling. We must now
considereachsentence.
By naming the pollutions of the world, he shews that we roll in filth and are
wholly polluted, until we renounce the world. By the knowledge ofChrist he
no doubt understands the gospel. He testifies that the design of it is, to deliver
us from the defilements of the world, and to lead us far away from them. For
the same reasonhe afterwards calls it the way of righteousness. He then alone
makes a right progress in the gospelwho faithfully learns Christ; and he truly
knows Christ, who has been taught by him to put off the old man and to put
on the new man, as Paul reminds us in Ephesians 4:22 (174)
Verse 21

21.Bysaying that having forsakenthe commandment delivered unto them,
they returned to their own pollutions, he intimates first, how inexcusable they
were;and secondly, he reminds us that the doctrine of a holy and virtuous life,
though common to all and indiscriminately belonging to all, is yet peculiarly
taught to those whom God favors with the light of his gospel. But he declares
that they who make themselves slaves againto the pollutions of the world fall
awayfrom the gospel. The faithful also do indeed sin; but as they allow not
dominion to sin, they do not fall away from the grace of God, nor do they
renounce the professionof sound doctrine which they have once embraced.
For they are not to be deemed conquered, while they strenuously resistthe
flesh and its lusts.
CAMBRIDGE BIBLE FOR SCHOOLS AND COLLEGES
2 Peter2:20
For if after they have escapedthe pollutions of the world through the
knowledge ofthe Lord and Saviour Jesus Christ, they are again entangled
therein, and overcome, the latter end is worse with them than the beginning.
20. For if after they have escaped the pollutions of the world] The word
“escaped” hadbeen used above (2 Peter2:18) of the followers. Here, as the
context shews, in the repetition of the word “overcome”from the preceding
verse, it is used of the teachers themselves. Theyalso had once fled from the
pollutions of heathen life and heathen worship into which they had now fallen
back.
through the knowledge ofthe Lord and Saviour Jesus Christ] The word for
“knowledge” in the Greek is the compound form (ἐπίγνωσις) which is always
used by St Paul (e.g. Ephesians 4:13;Colossians2:2; Colossians 3:10;1
Timothy 2:4), and had been used by St Peter(chap. 2 Peter1:2-3; 2 Peter 1:8),

of the highest form of knowledge whichis spiritual as wellas speculative. The
false teachers had not been all along hypocrites and pretenders. They had
once in the fullest sense of the words “knownChrist” as their Lord and
Saviour. There is, perhaps, no single passagein the whole extent of New
Testamentteaching more crucial than this in its bearing on the Calvinistic
dogma of the indefectibility of grace. The fullest clearness ofspiritual vision
had not protected these heresiarchs from the temptations of their sensuous
nature.
they are again entangledtherein, and overcome]The verb “entangled” is used
also by St Paul (2 Timothy 2:4). It describes vividly the manner of the fall of
those of whom the Apostle speaks. Theyhad not at first contemplated the
ultimate results of their teaching. It was their boastof freedom which led
them within the tangled snares of the corruption in which they were now
inextricably involved.
the latter end is worse with them than the beginning] Literally, the laststate
has become worse than the first. The lastwords are so distinctly a citation
from our Lord’s teaching in Matthew 12:45, that we are compelledto think of
St Peteras finding in the history of the false teachers that which answeredto
the parable of the unclean spirit who was castout of his house and returned to
it with sevenother spirits more wickedthan himself.
2 Peter2:21
For it had been better for them not to have known the wayof righteousness,
than, after they have knownit, to turn from the holy commandment delivered
unto them.
21. For it had been better for them not to have known the way of
righteousness]The verb for “known” is, like the noun in the preceding verse,
that which implies the fullest form of knowledge, as in 1 Corinthians 13:12; 2

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