2Pe 2:18, 20 | Barnes | STEP | Verse 18. For when they speak great swelling words of vanity . When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false. They allure through the lusts of the flesh . The same word is used here which in is rendered beguiling , and in enticed . It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The means which it is here said they employed, were the lusts of the flesh ; that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been quite a common method in the world, of inducing men to embrace false doctrines. Through much wantonness . . The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved for ever;" and if there were not a place of punishment prepared for such men, there would be defect in the moral administration of the universe. Those that were clean escaped from them who live in error . Marg.,for a little child. The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin, (ολιγως,) meaning little, but a little, scarcely . This accords better with the scope of the passage; and, according to this, it means that they had almost escaped from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits; and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers--and is this never done now? Are there none, for example, who have been addicted to habits of intemperance, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example of others who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible. (b) "speak" (1) "were clean" "for a little while" (+) "clean" "had nearly"

2 Peter 2:18

Verse 18. For when they speak great swelling words of vanity. When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false.

They allure through the lusts of the flesh. The same word is used here which in 2Pet 2:14 is rendered beguiling, and in Jas 1:14 enticed. It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The means which it is here said they employed, were the lusts of the flesh; that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been quite a common method in the world, of inducing men to embrace false doctrines.

Through much wantonness. 2Ti 3:6. The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved for ever;" and if there were not a place of punishment prepared for such men, there would be defect in the moral administration of the universe.

Those that were clean escaped from them who live in error. Marg.,for a little child. The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin, (ολιγως,) meaning little, but a little, scarcely. This accords better with the scope of the passage; and, according to this, it means that they had almost escaped from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits; and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers--and is this never done now? Are there none, for example, who have been addicted to habits of intemperance, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example of others who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible.

(b) "speak" Ps 73:8 (1) "were clean" "for a little while" (+) "clean" "had nearly"

2 Peter 2:20

Verse 20. For if after they have escaped the pollutions of the world. This does not necessarily mean that they had been true Christians, and had fallen from grace. Men may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practised, and still have no true grace at heart.

Through the knowledge of the Lord and Saviour Jesus Christ. Neither does this imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connexion with saving grace. They may 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 again entangled therein and overcome. The word rendered entangled, (εμπλεκω,) 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 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 professed conversion. 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 of 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 professedly bound themselves;

(2.) that God gives them up to indulgence with fewer restraints than formerly; and

(3.) their old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion.

(b) "again entangled" Lk 11:26, Heb 6:4, 10:26