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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
Five Centuries of Reception
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It is always worse to sin knowingly than to sin in ignorance.
We cannot fathom the depths of God’s mercy toward us. Yet we must take care not to be ensnared again by the devil’s traps and become entangled once more in the very errors which we have renounced. For the ancient enemy does not stop laying down traps everywhere and doing whatever it takes to corrupt the faith of believers.
Look what the apostle Peter has to say about Christians who live in the mire and impurities of this world.
Since we have been set free from the power of the devil through the grace of Christ and without any preceding merits of our own, dearest brothers, let us try as hard as we can, with his help, always to engage in good works, fearing what the apostle Peter proclaims in these terrible words.
For if, after having fled from the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled and overcome, the latter end has become worse for them than the beginning. For it would have been better for them not to have known the way of righteousness than having known it to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: A dog returns to its own vomit, and a pig, having washed, to her rolling in the mud.
"For if, after having fled." In the present discourse, Peter strives to establish two things: that it is necessary for the one who is overcome to serve the one by whom he is overcome; and that those who, after the recognition of the Truth, embrace again the former things, fall into worse conditions than the evil things they previously experienced. He also adds a proverb for support. Therefore, the entire discourse should be arranged in this way: For if, after the knowledge of the Lord and Savior Jesus Christ, they have fled from the pollutions of the world, and are again entangled and overcome by them, they certainly serve them, and in their servitude they experience worse things than before the knowledge, greatly aided by our adversary Satan, so that they may be dragged down to worse in repayment for their former termination from evil deeds. Therefore, the Apostle also says that since this happens to them, that they sing a retractation of evils, it would have been better for them not to have known the truth at all than to be captured by worse things after they having known it.
For since a dog returns to its own vomit is more abominable. For what nature had hated, and thus had compelled it to reject, this again having in delight, and as if eating those things that corrupt, and as if ejected through a miscarriage of nature, is more abominable. And the pig again seeking to roll in the mud, if it does this, will appear dirtier than the previous filth.
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Summary
Second Peter 2:20 delivers a solemn warning to those who, having once been delivered from the world's moral corruption through a genuine knowledge of Jesus Christ, subsequently become re-ensnared and overcome by these same pollutions. The verse starkly declares that for such individuals, their final spiritual state is far more perilous and lamentable than their initial condition before their encounter with the Lord and Savior.
Context
Literary Context
This verse is deeply embedded within 2 Peter chapter 2, which is primarily dedicated to Peter's scathing denunciation of false teachers and their destructive heresies. Peter meticulously describes their character, their deceptive practices, and the certain judgment awaiting them. Verses 18-19 immediately precede verse 20, detailing how these false teachers, with their "swelling words of vanity," entice those who are "just escaping" from error, promising them liberty while themselves being "slaves of corruption." Verse 20 then serves as a grave illustration of the tragic outcome for those who succumb to such deceptions or spiritual complacency, having truly experienced deliverance but falling back into the very "pollutions" they had escaped. It highlights the severe consequences of spiritual regression, not just for those who follow false teachers, but for anyone who turns away from the truth they have known.
Historical & Cultural Context
Peter's epistle is addressed to Christians facing internal threats from false teachers who were introducing "destructive heresies" and "sensuality" (2 Peter 2:1-2). These teachers likely promoted a form of antinomianism, suggesting that Christian liberty meant freedom from moral restraint, thereby encouraging a return to worldly practices. The "pollutions of the world" would have encompassed the prevalent pagan idolatry, sexual immorality, and greed characteristic of the Roman Empire's culture. For new converts, particularly those from a pagan background, the temptation to revert to former lifestyles or to compromise with societal norms was significant. Peter's warning resonates with the early church's struggle to maintain purity and steadfastness amidst pervasive ungodliness and internal doctrinal corruption.
Key Themes
The passage contributes to several major themes within 2 Peter and the broader New Testament. Firstly, it underscores the theme of genuine knowledge leading to liberation. The "knowledge of the Lord and Saviour Jesus Christ" is presented not as mere intellectual assent but as a transformative, experiential understanding that empowers believers to escape the world's defilements. Secondly, it powerfully articulates the peril of spiritual relapse or apostasy. The imagery of being "again entangled therein, and overcome" vividly portrays a return to the very sins and worldly ways from which one was once freed, emphasizing the ongoing need for perseverance in faith (Philippians 2:12). Finally, the verse introduces the theme of aggravated judgment for those who fall away. The declaration that "the latter end is worse with them than the beginning" conveys a severe spiritual condition, implying a greater degree of guilt due to a rejection of known truth and a harder heart, echoing warnings found in Hebrews 6:4-6 and the parable of the unclean spirit returning to a swept but empty house in Luke 11:24-26).
Exposition and Analysis
Key Word Analysis
This term (G3393) refers to moral defilements, impurities, or corruptions. It signifies the sinful practices, ethical decay, and spiritual contamination characteristic of a world alienated from God. The use of this word emphasizes the moral filth and spiritual contamination that true knowledge of Christ helps one escape.
Derived from en (in) and plékō (to weave, braid), this word (G1707) means to entwine, ensnare, or involve with. It vividly portrays being caught or enmeshed, much like an animal caught in a trap or net. The imagery suggests a helpless drawing back into the grip of sin, indicating a loss of freedom previously gained.
This term (G1922) denotes a full, precise, or experiential knowledge, not merely a superficial acquaintance. It implies a deep, transformative understanding and acknowledgment of Christ. Peter consistently uses this word to describe the profound and saving relationship with Christ that enables believers to escape the world's corruption.
Verse Breakdown
"For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ,"
This opening clause establishes the initial state of deliverance. It describes individuals who have genuinely come to a saving and transformative understanding of Jesus Christ, leading them to break free from the moral and spiritual defilements prevalent in the world. The "knowledge" here is not merely intellectual, but an experiential and relational apprehension of Christ's power to cleanse and liberate.
"they are again entangled therein, and overcome,"
This phrase describes the tragic regression. It speaks of a deliberate or complacent return to the very sinful practices and worldly influences from which they were once freed. "Entangled" suggests being caught in a snare, while "overcome" (G2274, hēttáō) indicates being defeated, conquered, or subdued by these pollutions, signifying a surrender to sin's power rather than continued resistance.
"the latter end is worse with them than the beginning."
This concluding statement pronounces the severe consequence of such spiritual backsliding. It means that the spiritual condition of those who revert is more dire, more culpable, and potentially more hopeless than their original state of ignorance and sin before they ever knew Christ. Their rejection of known truth and experienced deliverance leads to a greater condemnation and a deeper spiritual darkness.
Literary Devices
Peter employs powerful imagery and contrast to convey his urgent warning. The phrase "escaped the pollutions" evokes the imagery of fleeing from something dangerous and defiling, like escaping a swamp or a trap. This is starkly contrasted with being "again entangled therein, and overcome," which paints a vivid picture of being caught, ensnared, and ultimately subdued by the very things one had escaped. This metaphor of entanglement emphasizes the insidious and binding nature of sin once it regains its hold. The most striking device is the contrast between "the beginning" and "the latter end," highlighting a devastating reversal of spiritual fortune. The declaration that the "latter end is worse" serves as a severe admonition, emphasizing the heightened culpability and more profound spiritual darkness that accompanies a rejection of known truth and experienced grace.
Theological and Thematic Connections
This verse addresses the profound theological issue of apostasy and the seriousness of spiritual regression. It underscores that while salvation is by grace through faith, there is a genuine responsibility to persevere in that faith and to continue walking in the light of the knowledge received. The "worse" state implies a greater accountability for those who have tasted the goodness of God and the power of the age to come, yet turn back. It is a sobering reminder that spiritual growth is not automatic, and the Christian life is a continuous battle against the forces of sin and the world. The verse highlights the danger of a superficial or unrooted faith that does not lead to lasting transformation.
Reflection and Application
Second Peter 2:20 serves as a profound and challenging mirror for every believer, urging a sober self-examination of one's spiritual journey. It shatters any notion of a passive faith, emphasizing that genuine deliverance from the world's pollutions through Christ requires ongoing vigilance, intentional growth in knowledge, and active resistance to temptation. The warning of a "worse" latter end is not meant to instill fear in those who stumble and repent, but to awaken those who might be drifting into spiritual complacency or actively returning to former patterns of sin. It calls us to cherish the freedom we have in Christ, to deepen our understanding of Him daily through His Word and prayer, and to actively pursue sanctification. Our escape from the world's defilements is not a one-time event but a continuous walk empowered by the Holy Spirit, requiring us to guard our hearts diligently against the subtle snares of sin and worldly allurements.
Questions for Reflection
FAQ
Does this verse teach that a true believer can lose their salvation?
This verse is often cited in discussions about the security of salvation. While it describes a dire spiritual state for those who "escape" the world's pollutions through knowledge of Christ but then revert, different theological traditions interpret "escaped" and "knowledge" in varying ways. Some understand it to refer to a genuine, saving knowledge that is subsequently forfeited, indicating that salvation can be lost. Others argue that "knowledge" here refers to an intellectual or experiential acquaintance with Christian truth and a temporary moral reformation, but not necessarily a true, regenerating faith that perseveres. In this view, those described never possessed genuine saving faith, or if they did, God's preserving power would ensure their ultimate perseverance (Philippians 1:6). Regardless of the specific theological framework, the verse serves as a powerful warning against spiritual regression and the severe consequences of turning away from the light of truth once it has been revealed.
Christ-Centered Fulfillment
Second Peter 2:20, while a stern warning, ultimately points to the indispensable role of Jesus Christ as the sole source of true and lasting deliverance. It is "through the knowledge of the Lord and Saviour Jesus Christ" that anyone escapes the world's pollutions, highlighting His unique power to cleanse and transform (Titus 2:14). The tragic "worse" state of those who revert underscores the profound value and irreplaceable nature of the salvation He offers; to turn back is to spurn the very One who paid the ultimate price for freedom (Hebrews 10:29). Christ is not merely the one who initiates escape, but also the one who empowers perseverance, for He is the author and perfecter of our faith (Hebrews 12:2) and capable of keeping us from stumbling (Jude 1:24). Thus, the verse implicitly calls believers to cling ever more tightly to Christ, recognizing that only in Him is there the power to overcome the world and avoid the perilous path of spiritual regression.