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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Peter 2:10–22. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.
I.These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.
II.This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe,
1.They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too.
2.Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him.
3.Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice.
4.Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.
III.The apostle, having shown (Pe2 2:11) how unlike seducing teachers are to the most excellent creatures, proceeds (Pe2 2:12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe,
1.Ignorance is the cause of evil-speaking; and,
2.Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from - the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.
IV.The apostle (Pe2 2:15, Pe2 2:16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing,
1.They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way.
2.They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor.
(1.)That is a way of unrighteousness into which men are led by the wages of unrighteousness.
(2.)Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed.
(3.)The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord.
(4.)Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this.
(5.)Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them.
(6.)Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num 22:23, Num 22:24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.
V.The apostle proceeds (Pe2 2:17) to a further description of seducing teachers, whom he sets forth,
1.As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.
2.As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; whereas the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (Pe2 2:20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service 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. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.
VI.The apostle, in the last two verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for,
1.God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace.
2.The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Mat 12:45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.
Historical interpretation
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4. For as the serpent beguiled Eve, by promising her what he had not himself,
When a man is said to be given up to his desires, he derives guilt from them, because, deserted by God, he yields and consents to them, is conquered, seized, attracted and possessed by them.
A man is the slave of whatever vice controls him.
These men promised people freedom from deception when in fact they were encouraging others to lapse back into it.
These are the springs lacking water, the clouds carried by the storm, by which the darkness of gloom has been preserved for eternity. Indeed, where the proud words of vanity have sounded, they ensnare through the lusts of the flesh in their desires, those who have truly fled, who were wandering in error, while promising them freedom, when they themselves are slaves of corruption. For by whom anyone is overcome, to him he is also enslaved.
While Peter was saying many things, among which he also brought up the example of Balaam, he again took up the discourse about the impure Gnostics, and compared them to sources lacking water, as those who have lost the water of life, that is, the purity of preaching and drinkable water: which when the Lord had, he promised that he would satisfy many who came to it. (Jn. 1:6) But he also compared them to clouds carried by the wind, in a contrary manner: for this reason, he also called the wind a storm, as one that turns and disturbs what is agitated: for this is what a storm usually does. Therefore, they are not radiant clouds like the saints, but mists full of darkness. (Isa. 60:2)
"by which the darkness of gloom has been preserved for eternity" (but it is said to be eternal judgment); and for what reason? Peter added the cause, that through proud words stemming from vanity, they ensnare those who have truly fled and who once wandered in error through fleshly desire in corruption. Therefore, those who commit these acts are subject to impurities, arrogance, and impiety. But also, Peter says, since they are of the aforementioned filth, which he rightly calls corruption, they promise freedom to those who are deceived, not indeed of true life, but of that which is according to indulgence. Therefore, he also adds a reason why they are slaves of sin, saying something remarkable, that whoever is led astray by any passion is also bound to this in slavery. Then Peter again confirms this with another example, showing how one who is overcome by someone else is also a slave to him, and he makes an argument based on this assumption.
The one who is enslaved to any single passion is also dominated by it and is unable to obey the commandments of the Lord.
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Summary
Second Peter 2:19 serves as a potent warning against false teachers who, while deceptively offering "liberty" to their followers, are themselves enslaved to corruption. The verse exposes their profound hypocrisy by asserting a universal spiritual principle: whatever overcomes a person ultimately brings them into bondage. This highlights the destructive nature of moral license masquerading as freedom and underscores the true state of those who propagate such deceit.
Context
Literary Context
This verse is situated within a scathing indictment of false teachers, which spans 2 Peter chapter 2. Peter begins this chapter by drawing a parallel between the false prophets of the Old Testament and the destructive heresies being introduced by these new deceivers (2 Peter 2:1). He meticulously describes their characteristics, their motives (greed and exploitation), their methods (deceptive words, sensual indulgence), and their inevitable judgment. Verse 19 specifically targets their primary deceptive tactic: promising freedom from moral constraints or perceived legalistic burdens, while their own lives betray a deep enslavement to sin. This verse acts as a linchpin, revealing the core contradiction of their message and the true consequence of following their path, preparing the reader for Peter's continued exhortation to steadfastness in genuine faith and knowledge of Christ.
Historical & Cultural Context
Peter's letter is addressed to believers facing internal threats from within the church, likely in Asia Minor. The Roman world, while valuing certain forms of freedom (e.g., citizenship rights), also had a pervasive system of slavery. The concept of "liberty" (Greek: eleuthería) would have resonated deeply, often signifying freedom from political oppression or legalistic burdens. However, within philosophical and religious discourse, true liberty was often understood as freedom from passions, vices, and the control of fate. False teachers, possibly Gnostic-leaning, might have promised a "spiritual freedom" that transcended conventional morality, leading to antinomianism—the belief that moral laws are not binding for Christians. This would have appealed to those seeking an easier path or a justification for sensual living. Peter directly confronts this dangerous distortion, contrasting it with the biblical understanding of freedom found in Christ, which is liberation from sin, not for sin.
Key Themes
A central theme in 2 Peter is the danger of false teaching and the importance of discernment. Peter repeatedly warns against those who will "secretly bring in destructive heresies" (2 Peter 2:1). This verse specifically highlights the theme of deceptive promises versus spiritual reality. The false teachers offer a counterfeit "liberty" that is, in fact, bondage to corruption. This directly opposes the true freedom found in Christ, which is a significant theme throughout the New Testament, particularly in Pauline epistles (e.g., Galatians 5:1). Furthermore, the verse emphasizes the consequences of being overcome by sin, demonstrating that yielding to sin inevitably leads to enslavement, a concept echoed in Jesus' teaching that "everyone who practices sin is a slave to sin" (John 8:34). The ultimate outcome for those who follow these teachers is a return to the very corruption from which they were supposedly saved (2 Peter 2:20-22).
Exposition and Analysis
Key Word Analysis
This word refers to freedom, often implying an unconstrained state. In the context of false teachers, it is a deceptive promise of freedom from moral or ethical obligations, or perhaps from the perceived strictures of the Mosaic Law or Christian doctrine. However, Peter implies this "liberty" is actually licentiousness, a freedom to sin, which paradoxically leads to deeper enslavement.
This term denotes a slave or bond-servant, emphasizing a state of complete and involuntary subjugation. It highlights the stark contrast between the "liberty" they promise and their own reality. They are not merely "serving" corruption in a voluntary capacity, but are utterly controlled and owned by it, unable to escape its dominion.
Derived from doûlos, this verb means "to enslave" or "to bring into bondage." It powerfully conveys the consequence of being "overcome" by something. If a person is conquered by a particular sin, desire, or false teaching, that very thing becomes their master, leading them into a state of spiritual and moral slavery. This is the antithesis of true freedom.
Verse Breakdown
"While they promise them liberty"
This clause reveals the deceptive allure of the false teachers. They market their message as one of liberation, appealing to desires for freedom from restraint, perhaps from the perceived burdens of righteous living or the Law. This promise is their bait, designed to attract followers by offering an appealing, yet ultimately false, sense of freedom.
"they themselves are the servants of corruption"
Here, Peter exposes the profound hypocrisy and true nature of these deceivers. Despite their grand promises, they are not free but are utterly enslaved. The term "servants" (slaves) emphasizes their complete subjugation, and "corruption" (decay, ruin, moral depravity) reveals the destructive master they serve. Their lives are characterized by moral decay and spiritual ruin, directly contradicting the "liberty" they preach.
"for of whom a man is overcome, of the same is he brought in bondage"
This final clause articulates a universal spiritual principle that underpins the entire verse. It explains why the false teachers are servants of corruption and why their followers will also be enslaved. Whatever force—be it sin, worldly desires, or false doctrine—conquers or defeats a person, that very thing becomes their master, leading them into a state of spiritual or moral bondage. This highlights the inevitable consequence of yielding to temptation or deception.
Literary Devices
The verse is rich in Irony, as the false teachers promise freedom while being enslaved themselves. This stark contrast between their words and their reality forms the core of Peter's critique. There is a clear Antithesis or Contrast established between "liberty" and "servants of corruption," and between "overcome" and "brought in bondage," emphasizing the diametrically opposed outcomes of true freedom versus false promises. The phrase "servants of corruption" also functions as a Metaphor, portraying corruption as a master to whom one owes allegiance and service, vividly illustrating the state of spiritual slavery. Furthermore, the final clause acts as a Proverbial Statement or Aphorism, presenting a timeless, universal truth about the nature of spiritual bondage, applicable beyond the immediate context of false teachers.
Theological and Thematic Connections
This verse profoundly connects to the biblical understanding of sin's enslaving power and the nature of true freedom. It underscores that genuine liberty is not found in the absence of moral boundaries or in self-indulgence, but in liberation from the dominion of sin itself. The false teachers offer a "freedom" that is merely a license for sin, which inevitably leads to a more profound and destructive form of slavery. This aligns with the broader biblical narrative that portrays sin as a tyrannical master from which humanity needs deliverance. True freedom is found only through submission to God's truth and the transformative power of Christ.
Reflection and Application
Second Peter 2:19 serves as a timeless and urgent warning for believers to cultivate spiritual discernment. In a world constantly offering various forms of "freedom"—from moral relativism to self-actualization without accountability—this verse calls us to critically examine the source and nature of such promises. True Christian liberty is not freedom to sin, but freedom from sin's power and its devastating consequences. It is a freedom that enables us to live righteously, serving God rather than our own corrupt desires. We must ask ourselves what influences or desires we are allowing to "overcome" us, for whatever triumphs over us will ultimately become our master. This verse challenges us to pursue genuine freedom in Christ, which involves humble submission to His truth and a commitment to holiness, rather than succumbing to the deceptive allure of a "liberty" that only leads to deeper spiritual bondage.
Questions for Reflection
FAQ
What kind of "liberty" were the false teachers promising?
The "liberty" promised by the false teachers was likely a distorted form of freedom, possibly advocating for antinomianism—the belief that Christians are free from moral law—or a license for sensual indulgence. They might have suggested that spiritual knowledge or grace negated the need for ethical restraints, appealing to carnal desires under the guise of advanced spiritual insight. This was a counterfeit freedom, designed to lead people away from the true freedom found in Christ, which is freedom from sin's dominion, not to sin.
How can someone be a "servant of corruption" while promising liberty?
This is the core irony and hypocrisy Peter exposes. The false teachers were themselves enslaved to their own sinful desires, particularly greed and sensuality, as detailed in 2 Peter 2:2-3. Their lives were characterized by moral decay and spiritual ruin ("corruption"). They promised a freedom they themselves did not possess, because they were "overcome" by sin, and thus "brought in bondage" to it. Their outward message was a facade for their inward depravity.
Christ-Centered Fulfillment
Second Peter 2:19 powerfully highlights the stark contrast between the false liberty offered by deceivers and the true, liberating freedom found in Jesus Christ. While the false teachers promise an illusory freedom that leads to deeper enslavement to sin and corruption, Christ offers genuine emancipation from the very power of sin. Jesus declared, "If the Son sets you free, you will be free indeed" (John 8:36). He came not to give us license for sin, but to break its chains, allowing us to become "slaves of righteousness" (Romans 6:18). His atoning sacrifice on the cross paid the penalty for our sin, and His resurrection provides the power to live a new life, free from sin's dominion (Romans 6:6-7). Therefore, the "bondage" described in this verse is precisely what Christ came to abolish, offering a transformative liberty that enables believers to walk in obedience and holiness, truly free to serve God rather than being enslaved by the decaying forces of corruption. This is the ultimate fulfillment of humanity's longing for freedom, found only in Him.