Worthy.Bible » STRONG » 2 Peter » Chapter 2 » Verse 20

2 Peter 2:20 King James Version with Strong's Concordance (STRONG)

20 For G1063 if G1487 after they have escaped G668 the pollutions G3393 of the world G2889 through G1722 the knowledge G1922 of the Lord G2962 and G2532 Saviour G4990 Jesus G2424 Christ, G5547 they are G1707 again G3825 entangled G1707 therein, G5125 and G1161 overcome, G1096 G2274 the latter end G2078 is worse G5501 with them G846 than the beginning. G4413

Cross Reference

Hebrews 10:26-27 STRONG

For G1063 if we G2257 sin G264 wilfully G1596 after G3326 that we have received G2983 the knowledge G1922 of the truth, G225 there remaineth G620 no more G3765 sacrifice G2378 for G4012 sins, G266 But G1161 a certain G5100 fearful G5398 looking for G1561 of judgment G2920 and G2532 fiery G4442 indignation, G2205 which shall G3195 devour G2068 the adversaries. G5227

Hebrews 6:4-8 STRONG

For G1063 it is impossible G102 for those who were once G530 enlightened, G5461 and G5037 have tasted G1089 of the heavenly G2032 gift, G1431 and G2532 were made G1096 partakers G3353 of the Holy G40 Ghost, G4151 And G2532 have tasted G1089 the good G2570 word G4487 of God, G2316 and G5037 the powers G1411 of the world G165 to come, G3195 If G2532 they shall fall away, G3895 to renew them G340 again G3825 unto G1519 repentance; G3341 seeing they crucify G388 to themselves G1438 the Son G5207 of God G2316 afresh, G388 and G2532 put him to an open shame. G3856 For G1063 the earth G1093 which G3588 drinketh in G4095 the rain G5205 that cometh G2064 oft G4178 upon G1909 it, G846 and G2532 bringeth forth G5088 herbs G1008 meet G2111 for them G1565 G2532 by G1223 whom G3739 it is dressed, G1090 receiveth G3335 blessing G2129 from G575 God: G2316 But G1161 that which beareth G1627 thorns G173 and G2532 briers G5146 is rejected, G96 and G2532 is nigh G1451 unto cursing; G2671 whose G3739 end G5056 is to G1519 be burned. G2740

Deuteronomy 32:29 STRONG

O that H3863 they were wise, H2449 that they understood H7919 this, that they would consider H995 their latter end! H319

Philippians 3:19 STRONG

Whose G3739 end G5056 is destruction, G684 whose G3739 God G2316 is their belly, G2836 and G2532 whose glory G1391 is in G1722 their G846 shame, G152 who G3588 mind G5426 earthly things.) G1919

2 Peter 2:18 STRONG

For G1063 when they speak G5350 great swelling G5246 words of vanity, G3153 they allure G1185 through G1722 the lusts G1939 of the flesh, G4561 through much wantonness, G766 those that were clean G3689 escaped G668 from them who live G390 in G1722 error. G4106

Luke 11:24-26 STRONG

When G3752 the unclean G169 spirit G4151 is gone G1831 out of G575 a man, G444 he walketh G1330 through G1223 dry G504 places, G5117 seeking G2212 rest; G372 and G2532 finding G2147 none, G3361 he saith, G3004 I will return G5290 unto G1519 my G3450 house G3624 whence G3606 I came out. G1831 And G2532 when he cometh, G2064 he findeth G2147 it swept G4563 and G2532 garnished. G2885 Then G5119 goeth he, G4198 and G2532 taketh G3880 to him seven G2033 other G2087 spirits G4151 more wicked G4191 than himself; G1438 and G2532 they enter in, G1525 and dwell G2730 there: G1563 and G2532 the last G2078 state of that G1565 man G444 is G1096 worse G5501 than the first. G4413

2 Peter 1:2 STRONG

Grace G5485 and G2532 peace G1515 be multiplied G4129 unto you G5213 through G1722 the knowledge G1922 of God, G2316 and G2532 of Jesus G2424 our G2257 Lord, G2962

2 Peter 1:4 STRONG

Whereby G1223 G3739 are given G1433 unto us G2254 exceeding great G3176 and G2532 precious G5093 promises: G1862 that G2443 by G1223 these G5130 ye might be G1096 partakers G2844 of the divine G2304 nature, G5449 having escaped G668 the corruption G5356 that is in G1722 the world G2889 through G1722 lust. G1939

Matthew 12:43-45 STRONG

G1161 When G3752 the unclean G169 spirit G4151 is gone G1831 out of G575 a man, G444 he walketh G1330 through G1223 dry G504 places, G5117 seeking G2212 rest, G372 and G2532 findeth G2147 none. G3756 Then G5119 he saith, G3004 I will return G1994 into G1519 my G3450 house G3624 from whence G3606 I came out; G1831 and G2532 when he is come, G2064 he findeth G2147 it empty, G4980 swept, G4563 and G2532 garnished. G2885 Then G5119 goeth he, G4198 and G2532 taketh G3880 with G3326 himself G1438 seven G2033 other G2087 spirits G4151 more wicked G4191 than himself, G1438 and G2532 they enter in G1525 and dwell G2730 there: G1563 and G2532 the last G2078 state of that G1565 man G444 is G1096 worse than G5501 the first. G4413 Even so G3779 shall it be G2071 also G2532 unto this G5026 wicked G4190 generation. G1074

Numbers 24:20 STRONG

And when he looked H7200 on Amalek, H6002 he took up H5375 his parable, H4912 and said, H559 Amalek H6002 was the first H7225 of the nations; H1471 but his latter H319 end shall be that he perish H8 for ever. H5703

Commentary on 2 Peter 2 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 2

2Pe 2:1-22. False Teachers to Arise: Them Bad Practices and Sure Destruction, from Which the Godly Shall Be Delivered, as Lot Was.

1. But—in contrast to the prophets "moved by the Holy Ghost" (2Pe 1:21).

also—as well as the true prophets (2Pe 1:19-21). Paul had already testified the entrance of false prophets into the same churches.

among the people—Israel: he is writing to believing Israelites primarily (see on 1Pe 1:1). Such a "false prophet" was Balaam (2Pe 2:15).

there shall be—Already symptoms of the evil were appearing (2Pe 2:9-22; Jude 4-13).

false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pe 3:2).

who—such as (literally, "the which") shall.

privily—not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4).

damnable—literally, "of destruction"; entailing destruction (Php 3:19) on all who follow them.

heresies—self-chosen doctrines, not emanating from God (compare "will-worship," Col 2:23).

even—going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Lu 22:61, 62).

denying—Him whom, above all others, they ought to confess.

Lord—"Master and Owner" (Greek), compare Jude 4, Greek. Whom the true doctrine teaches to be their Owner by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."

bought them—Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1Jo 4:3).

bring upon themselves—compare "God bringing in the flood upon the world," 2Pe 2:5. Man brings upon himself the vengeance which God brings upon him.

swift—swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Jude 11, which is akin to this passage.

2. follow—out: so the Greek.

pernicious ways—The oldest manuscripts and Vulgate read, "licentiousness" (Jude 4). False doctrine and immoral practice generally go together (2Pe 2:18, 19).

by reason of whom—"on account of whom," namely, the followers of the false teachers.

the way of truth shall be evil spoken of—"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1Pe 2:12.

3. through, &c.—Greek, "IN covetousness" as their element (2Pe 2:14, end). Contrast 2Co 11:20; 12:17.

of a long time—in God's eternal purpose. "Before of old ordained to condemnation" (Jude 4).

lingereth not—though sinners think it lingers; "is not idle."

damnation—Greek, "destruction" (see on 2Pe 2:1). Personified.

slumbereth not—though sinners slumber.

4. if—The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2Pe 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2Pe 2:3).

angels—the highest of intelligent creatures (compare with this verse, Jude 6), yet not spared when they sinned.

hell—Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1Pe 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Lu 8:31; "the bottomless pit," Re 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.

delivered—as the judge delivers the condemned prisoner to the officers (Re 20:2).

into chains—(Jude 6). The oldest manuscripts read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.

5. eighth—that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."

preacher—not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.

6. with, &c.—"TO overthrow" [Alford].

ensample—"of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 7, "set forth for an example."

7. just—righteous.

filthy conversation—literally, "behavior in licentiousness" (Ge 19:5).

the wicked—Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.

8. vexed—Greek, "tormented."

9. knoweth how—He is at no loss for means, even when men see no escape.

out of—not actually from.

temptations—trials.

to be punished—Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.

10. chiefly—They especially will be punished (Jude 8).

after—following after.

lust of uncleanness—defilement: "hankering after polluting and unlawful use of the flesh" [Alford].

government—Greek, "lordship," "dominion" (Jude 8).

Presumptuous—Greek, "Darers." Self-will begets presumption. Presumptuously daring.

are not afraid—though they are so insignificant in might; Greek, "tremble not" (Jude 8, end).

speak evil of—Greek, "blaspheme."

dignities—Greek, "glories."

11. which are—though they are.

greater—than these blasphemers. Jude instances Michael (Jude 9).

railing accusation—Greek, "blaspheming judgment" (Jude 9).

against them—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.

before the Lord—In the presence of the Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4, 5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7, 8, Shimei; Nu 16:2, 3, Korah, &c., referred to also in Jude 11; Nu 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

12. (Jude 19).

But—In contrast to the "angels," 2Pe 2:11.

brute—Greek, "irrational." In contrast to angels that "excel in strength."

beasts—Greek, "animals" (compare Ps 49:20).

natural—transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Ga 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally … corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

speak evil of—Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."

13. receive—"shall carry off as their due."

reward of—that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."

in the daytime—Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.

Spots—in themselves.

blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.

sporting themselves—Greek, "luxuriating."

with—Greek, "in."

deceivings—or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.

14. full of adultery—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire."

that cannot cease—"that cannot be made to cease from sin."

beguiling—"laying baits for."

unstable—not firmly established in faith and piety.

heart—not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."

covetous practices—The oldest manuscripts read singular, "covetousness."

cursed children—rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

15. have—Some of the seducers are spoken of as already come, others as yet to come.

following—out: so the Greek.

the way—(Nu 22:23, 32; Isa 56:11).

son of Bosor—the same as Beor (Nu 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

loved the wages of unrighteousness—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

16. was rebuked—Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").

his—Greek, "his own": his own beast convicted him of his own iniquity.

ass—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.

dumb—Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.

forbade—literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast—a dumb beast forbidding an inspired prophet!

17. (Jude 12, 13.)

wells—"clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18).

clouds—The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds … without water" (promising what they do not perform); but not here, "mists driven along by a tempest."

mist—blackness; "the chilling horror accompanying darkness" [Bengel].

18. allure—Greek, "lay baits for."

through—Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.

much wantonness—Greek, "by licentiousness"; the bait which they lay.

clean escaped—Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).

19. promise … liberty—(Christian)—These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Ro 6:16-22; 8:15, 21; Ga 5:1, 13; compare Joh 8:34).

corruption—(See on 2Pe 2:12); "destroyed … perish … corruption."

of whom—"by whatever … by the same," &c.

20. after they—the seducers "themselves" have escaped (2Pe 2:19; see on Heb 6:4-6).

pollutions—which bring "corruption" (2Pe 2:19).

through—Greek, "in."

knowledge—Greek, "full and accurate knowledge."

the Lord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from whom they fall.

latter end is worse … than the beginning—Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).

21. the way of righteousness—"the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."

turn—back again; so the Greek.

from the holy commandment—the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann].

delivered—once for all; admitting no turning back.

22. But—You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 2:17; 4:8, 18); another proof that both Epistles come from the same writer.