Exegetical and Hermeneutical Commentary of 2 Peter 2:18
For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.
18. For when they speak great swelling words of vanity ] Literally, For speaking. The adjective is used by classical writers both literally and figuratively of excessive magnitude. It indicates what we should call the “high-flown” character of the language of the false teachers. “Vanity” is used in its proper sense of “emptiness.” There was no substance below their show of a transcendental knowledge. Here again we trace a parallel with St Paul’s language, “Knowledge puffeth up” (1Co 8:1).
they allure through the lusts of the flesh, through much wantonness ] Better, they entice in the lusts of flesh (describing the state of the tempters) by acts of lasciviousness (as the dative of the instrument). The word for “allure” is the same as in 2Pe 2:14. In “wantonness” we have the same word as in 2Pe 2:2; 2Pe 2:7.
those that were clean escaped from them who live in error ] Some of the better MSS. give those who were a little (or partially) escaping In the one case, stress is laid on the fact that the work of a real and true conversion was marred by the impurity into which the victims were afterwards betrayed; in the other, on the fact that their conversion had been but incomplete, and that therefore they yielded readily to the temptation. A possible construction of the sentence would be to take the last clause in the Greek in apposition with the first, “those that had partially escaped, those that live in error,” but the English version gives a preferable meaning. In the verb for “live” we have a cognate form of St Peter’s favourite word for “conversation” or “conduct” (1Pe 1:15; 1Pe 1:18 ; 1Pe 2:12; 1Pe 3:1-2; 1Pe 3:16).
Fuente: The Cambridge Bible for Schools and Colleges
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 2Pe 2:14 is rendered beguiling, and in Jam 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 people to embrace false doctrines.
Through much wantonness – See the notes at 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 forever; 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 – Margin, for a little while. 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, ( oligos,) 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. They speak great swelling words of vanity] The word signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface.
Those that were clean escaped] Those who, through hearing the doctrines of the Gospel, had been converted, were perverted by those false teachers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Great swelling words of vanity; i.e. big words, full of sound, and void of sense, at least of truth. He seems to tax the affected, vain speech of seducers, who were wont to clothe their erroneous doctrines (if not disguise the truths of God) with strange, uncouth phrases, which made a show of some rare discoveries, or deep mysteries, whereas indeed they were empty of any thing solid, or tending to edification.
They allure: as with a bait; a metaphor taken from the manner of taking fish.
Through the lusts of the flesh; to which they give liberty, as a bait to draw men after them.
Through much wantonness; this explains the former, and shows what lusts they indulge men in, viz. wantonness and uncleanness.
Those that were clean escaped; truly, or really, which seems the better reading than that in the margin: and this is said of them:
1. In respect of the profession they made of a real conversion.
2. In respect of the assent they gave to the word by which they were called.
3. In respect of the change that appeared in their outward conversation.
From them who live in error: whether the error of Judaism, or heathenism, wherein they had been formerly involved, and others still were. This might be the case of some in whom yet there was no saving change wrought; that they might be brought off from these more foul ways of sin and error in which they had walked and yet might afterward return to the same, or as bad, Mat 12:43; 13:21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. allureGreek, “laybaits for.”
throughGreek,“in”; the lusts of the flesh being the element INwhich they lay their baits.
much wantonnessGreek,“by licentiousness”; the bait which they lay.
clean escapedGreek,“really escaped.” But the oldest manuscripts and Vulgateread, “scarcely,” or “for but a little time”;scarcely have they escaped from them who live in error (the ungodlyworld), when they are allured by these seducers into sin again (2Pe2:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For when they speak great swelling [words] of vanity,…. Marvellous things against the God of gods, great things and blasphemies against God, his name, his tabernacle, and his saints; see Da 11:36; or against men, dominions, and dignities, 2Pe 2:10; or it may design their self-applauses and vain glorying in themselves, and their empty boast of knowledge and learning; and also express the windiness of their doctrines, and the bombast style, and high flown strains of rhetoric in which they were delivered; as likewise the flattering titles they bestowed on men for the sake of their own worldly interest and advantage; see Jude 1:16 and hereby
they allure, through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error: that is, from those who lived in the error of Heathenism or Judaism, from whom, and which, they were clean escaped; or truly, really, and entirely delivered, being fully convinced of the falsity thereof, and of the truth of the Christian religion; though some copies, as the Alexandrian, and two of Beza’s, and two of Stephens’s, read, not
, “truly”, but , “a little”; and the Vulgate Latin version renders it, “a very little”; to which agrees the Complutensian edition; and the Syriac version renders it “in a few words”, or “almost”; and according to the Ethiopic version, “a few persons” are designed; but be they more or less, and truly, or but a little, and for a little while, or almost, escaped from their former errors, in which they were brought up, and lived; yet by the carnal lusts and liberties, lasciviousness and wantonness, which these false teachers indulged, they were allured, ensnared, and drawn by them into their wicked principles and practices.
Fuente: John Gill’s Exposition of the Entire Bible
Great swelling words (). Old compound adjective ( and , a swelling, swelling above and beyond), in N.T. only here and Jude 1:16.
Of vanity (). Late and rare word (from , empty, vain), often in LXX, in N.T. here, Rom 8:20; Eph 4:17.
By lasciviousness (). Instrumental plural, “by lascivious acts.” Note asyndeton as in 2Pet 1:9; 2Pet 1:17.
Those who are just escaping ( ). So A B read (slightly, a little), while Aleph C K L P read (actually). late and rare, only here in N.T. So again the Textus Receptus has (second aorist active participle, clean escaped) while the correct text is the present active .
From them that live in error ( ). Accusative case after (escaping from) according to regular idiom. Peter often uses and .
Fuente: Robertson’s Word Pictures in the New Testament
When they speak [] . Rev., better, uttering. See on ver. 16.
Great swelling [] . Only here and Jude 1:16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of high – sounding verbosity without substance. Fqeggomenoi, uttering, is significantly applied alike to Balaam ‘s beast and to these empty declaimers.
Entice. See ver. 14.
Where clean escaped. The A. V. follows the Tex. Rec., ontwv ajpofugontav; ontwv meaning really, actually, as Luk 24:34; and the participle being the aorist, and so meaning were escaped. But the best texts all read ojligwv, in a little degree, or just, or scarcely; and ajpofeugontav, the present participle, are escaping; and denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping. ‘Oligwv, only here.
Fuente: Vincent’s Word Studies in the New Testament
1) “For when they speak great swelling words of vanity.” Balaam – like, empty – well, cotton – cloud -like drifting, unstable apostate preachers and teachers speak (Greek huperogka) “immoderate” (words) of (Greek mataiotetos) “vanity” or spiritual emptiness -They can not bare or share what they do not have, Rom 8:9.
2) “They allure through the lusts of the flesh.” (Greek deleazousin) “They allure,” attract with eye-appealing, physical senses, stimuli – (Greek en epi-thumiais sarkos) by flesh lusts, things the flesh, carnal nature craves – these are their motivation material, sources for enlisting followers, who go after them as hogs to the slaughter – blind. Mat 15:14.
3) “Through much wantonness.” (Greek aselgeiais) In excesses, incited cravings for the base things – as a mouse is lured by cheese to the death trap – as a fish is lured by an artificial lure, so the false prophet and false teacher, without the spirit, uses the lure of carnal desires as his primary motivation of his followers.
4) “Those that were clean escaped from them.” (tous holigos) “those almost” (apopheugontas) fled or almost escaped, “escaping”
5) “Who live in error.” The ones in (plane) “error of conduct” (anastrephomenous) turning about in daily living. By their fruits of worldliness, lust and carnality they are known, Mat 7:15-21.
Fuente: Garner-Howes Baptist Commentary
18. For when they speak great swelling words of vanity. (172) He means that they dazzled the eyes of the simple by high-flown stuff of words, that they might not perceive their deceit, for it was not easy to captivate their minds with such dotages, except they were first besotted by some artifice. He then says that they used an inflated kind of words and speech, that they might fill the unwary with admiration. And then this grandiloquence, which the ample lungs of the soul send forth, (as Persius says, (173)) was very suitable to cover their shifts and trumperies. There was formerly a craft of this kind in Valentinus, and in those like him, as we learn from the books of Irenaeus. They made words unheard of before, by the empty sound of which, the unlearned being smitten, they were ensnared by their reveries.
There are fanatics of a similar kind at this day, who call themselves by the plausible title of Libertines or free-men. For they talk most confidently of the Spirit and of spiritual things, as though they roared out from above the clouds, and fascinate many by their tricks and wiles, so that you may say that the Apostle has correctly prophesied of them. For they treat all things jocosely and scoffingly; and though they are great simpletons, yet as they indulge in all vices, they find favor with their own people by a sort of drollery. The state of the case is this, that when the difference between good and evil is removed, everything becomes lawful; and men, loosed from all subjection to laws, obey their own lusts. This Epistle, therefore, is not a little suitable to our age.
They allure, or bait, through the lusts of the flesh. He strikingly compares to hooks the allurements of the ungodly, when they make anything they please lawful; for as the lusts of men are headstrong and craving, as soon as liberty is offered, they lay hold on it with great avidity; but soon afterwards the strangling hook within is perceived. But we must consider the whole sentence of the Apostle.
He says that they who had really escaped from the society of those in error were again deceived by a new kind of error, even when the reins were let loose to them for the indulgence of every sort of intemperance. He hereby reminds us how dangerous are the wiles of these men. For it was already a dreadful thing that blindness and thick darkness possessed almost all mankind. It was, therefore, in a manner a double prodigy, that men, freed from the common errors of the world, should, after having received the light of God, be brought back to a beastly indifference. Let us be reminded of what we ought especially to beware of, after having been once enlightened, that is, lest Satan entice us under the pretense of liberty, so as to give ourselves up to lasciviousness to gratify the lusts of the flesh. But they are safe from this danger who seriously attend to the study of holiness.
(172) The words are, —
“
For uttering bombasts of vanity, they allure,” etc.
The word ὒπέρογκα, being a neuter plural, may be rendered as a noun; literally, “overswellings of vanity;” but when applied to words, it means what is pompous, inflated, bombastic; but these bombasts were those of vanity, being empty, useless, unprofitable; or as some render the words, they were the bombasts of falsehood, according to the meaning of the word as used often in the Sept. ; they spoke false things in a bombastic and inflated strain. — Ed.
(173) Sat. 1:14.
Fuente: Calvin’s Complete Commentary
(18) Great swelling words of vanity.Exaggeration, unreality, boastfulness, and emptiness are expressed by this phrase. It carries on the same idea as the waterless wells and the driven mistsgreat pretensions and no results. The rebuke here is not unlike the warning in 1Pe. 5:5-6.
Allure.Translated beguile in 2Pe. 2:14, where see Note.
Through the lusts of the flesh.Better, in the lusts of the flesh (as in 2Pe. 2:3, and 2Pe. 1:1-2; 2Pe. 1:4; 2Pe. 1:13). The preposition in points to the sphere in which the enticement takes place; through should be reserved for wantonness (see Note on 2Pe. 2:2), which is the bait used to entice.
Were clean escaped.Both verb and adverb require correction. The margin indicates the right reading for the adverbfor a little, or better, by a little; scarcely. The verb should be present, not pastthose who are scarcely escaping, viz., the unstable souls of 2Pe. 2:14. Wiclif has scapen a litil; Rheims escape a litle. The word translated scarcely occurs nowhere else in the New Testament; that translated here clean, and elsewhere indeed, or certainly, is frequent (Mar. 11:32; Luk. 23:47; Luk. 24:34, &c. &c). Hence the change, an unfamiliar word being, by a slight alteration, turned into a familiar one. The two Greek words are much alike.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Speak vanity Their talk is pompously grandiloquent, but full of emptiness; a pretentious sensationalism admirably adapted to catch the unthinking. Thus laying baits in their own lusts preaching for truth doctrines that work by licentiousness they allure those who have embraced the gospel, and are but a short time escaped from the influence of their old heathen associates.
Clean escaped We read with the best texts, a little. Recently converted, and not yet fully instructed, they are the more easily entrapped by these deceivers.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from those who live in error, promising them liberty, while they themselves are bondservants of corruption.’
Peter then expands on what he means. Their teaching is made up of great swellings of vanity, their attraction and lure is through the lusts of the flesh, which appeal to men’s worst natures. Everything is from the wrong motive and directed towards the wrong ends. And what is worse they do it to those who have newly become connected with the Christian church, who were only just escaping from a former life which offered these things, a life where they had lived among those who lived in error. Thus they are being dragged back by these teachers into the kind of life that they have just recently escaped from.
‘Promising them liberty.’ These false teachers pretend to offer them freedom, while the truth is that they themselves are enslaved, bondslaves of corruption. So rather than becoming truly free, they will become slaves to things that will destroy them.
The promise of freedom was a characteristic of Christian teaching. The Gospel offers men a genuine freedom from sin and the world. But Paul warns his readers that while they have indeed been called to freedom they must not use it for an occasion to the flesh (Gal 5:13). Compare how in his first letter Peter tells his people that indeed they are free but they must not use their freedom as a cloak of maliciousness (1Pe 2:16). For the point is that Christian freedom is not the freedom to sin, but is freedom from sin. But these false teachers offered to men the freedom to sin as much as they liked, with the result that they simply bring them into bondage to sin.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 2:18. For when they speak great swelling words For, while they utter high swelling words of vanity, they, by the lusts of the flesh, lay a bait for those who had really escaped from them that live in error. See Jude, 2Pe 2:16. By swelling words of vanity, we are to understand the most vain and boasting, proud and high sounding words. It is observed, that here, and in many other places, these heretical teachers are represented as seducing their followers, not by the power of miracles, but by the art of address. By their artifices they laid a bait for those, who, by embracing the Christian religion, had been reformed from idolatry and vice, not almost, or a little, but really, truly, and experimentally. See 2Pe 2:20. 1Pe 4:3-4. These false teachers boasted that they delivered men from error and vice; whereas theyseduced into them, those who had escaped from the idolatry and wickedness of the unbelieving world.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:18 . Cf. Jud 1:16 .
] The does not serve to explain the figurative words, 2Pe 2:17 (as formerly in this commentary), for, as Hofmann justly says, “the description of their conduct contained in this verse goes far beyond those figurative statements as to their nature.” It must be referred either, with Wiesinger, to the judgment expressed in 2Pe 2:17 ,
. being included, or, as is done by Hofmann, to the relative clause only; the former is probably the more correct view. [79]
, “swelling;” in the classics used also of style. gives the nature of the swelling, high-sounding speeches (“the proud words,” Luther); Luther aptly: “since there is nothing behind them.” The word (besides in Act 4:18 , to be found only here and in 2Pe 2:16 ) is here the more appropriate that it is used chiefly of loud speaking.
] Cf. 2Pe 2:14 .
] is commonly taken as equivalent to , and . as an apposition to . : “through the lusts of the flesh, through debauchery” (de Wette, Brckner, Wiesinger, probably Schott too); but thus there is a felt want of a , or of a second , and the of the seducers, too, are not to be considered as the means of allurement. Hofmann explains: “by means of fleshly lusts, which they awaken in them, through acts of wantonness, the enjoyment of which they hold out to them;” but here relations are introduced to which the text makes no allusion. It is therefore better to take . as designating the condition of the seducers, and as the dat. instrum.: “in the lusts of the flesh ( i.e. taken in them, governed by them) they allure by voluptuousness those who,” etc.; Steinfass correctly: “it is part of their . . that they seek to allure the members of the church;” he is wrong, however, when he explains the as that to which they allure them. Luther translates wrongly: “through lasciviousness to fleshly lust;” is not equal to .
] , . . , is hardly to be found elsewhere. It expresses both time and measure, and corresponds to the English: “ hardly, just ” (thus also Schott). Wiesinger and Hofmann understand it only of measure, equivalent to “little;” Hofmann understands it of space: “they are a little way escaped from those who walk in error.” The pres. of the verb shows that they are, as it were, still in the act of flight from their former condition, and are not yet firmly established in the new; cf. 2Pe 2:14 : .
] not an adjunct co-ordinate with what goes before; Luther: “and now walk in error;” but the accus. is dependent on , and are those from whom the persons who are being seduced have separated themselves, those who are not Christians, especially the heathen, who lead a life (Wiesinger, Schott, Brckner, Fronmller, Hofmann); Steinfass incorrectly understands by the expression the .
[79] Bengel: Puteus et nubes aquam pollicentur; sic illi praegrandia jactant, quasi lumina ecclesiae; sed hi putei, hae nubes nil praebent; praegrandia illa sunt vanitatis.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
Ver. 18. Great swelling words ] Gr. , bubbles of words, full of wind, big swollen fancies, sesquipedalia verba. Swenckfeldius the heretic bewitched many with those big words (ever in his mouth) of illumination, revelation, deification, the inward and spiritual man, &c. Faith, he said, was nothing else but God himself indwelling in us. And have we not those now that tell their disciples they shall be Christed, Godded, &c.?
Through much wantonness ] As Hetserus and Monetarius the Anabaptists, who corrupted many matrons whom they had drawn to their side. (Joh. Manl. loc. com.) David George, a ringleader among them, was so far from accounting adulteries, fornications, incest, &c., to be sins, that he did recommend them to his most perfect scholars, as acts of grace and mortification. This man (or monster rather) was confident that the whole world would in time submit to him, and be of his mind. And are not our Ranters (as they call themselves) come up to him, and gone beyond him in their most prodigious opinions and practices?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] Justification of the description . For, speaking great swelling things ( is a classical word, occurring in Plato and Demosth., generally signifying excessive magnitude, as in . , Plut. Ep. iii. p. 317 C. as opposed to , Dem. p. 46. 16. Xen. Hell. v. 4. 58, uses it in the literal sense, : and Plut. Lucull. 21, in a figurative, . ) of vanity (whose characteristic is : as in the genitive , Rom 6:6 , and the like: see Winer, 30. 2. ) they allure (above, 2Pe 2:14 ) in lusts ( . describes the state of the tempters, and the element in which their laying of enticing baits is situated) by licentiousnesses ( . are the instrument, the bait itself. Far better so, with Huther, than with De Wette to regard as = , and . as in apposition with . c. inverts this construction, ) of the flesh those who are scarcely ( occurs in the Anthol xii. 205, in the sense of “not a little:” and as a var. read. in Plato, Alcib. ii. p. 149 A. It may signify here, by degrees, = : but the other,= , seems more generally accepted as the sense [with very little space, or very little time, for such escape]) escaping from them who live in error (some take . . as a clause co-ordinate and in apposition with : but the other rendering is far better: these unhappy persons who are but just escaping from the influence of those who live in error (the heathen), are then laid hold of by these deceivers, enticing them with licentiousness),
Fuente: Henry Alford’s Greek Testament
2Pe 2:18 . . Cf. Jud 1:16 . No doubt the reference is to the use of Gnostic terms. , used specially of moral insincerity. Cf. , “heartless conduct,” 1Pe 1:18 . There is no corresponding reality behind their words. , to be taken with , which is in apposition to . : “those who are just escaping”; who have been impressed with Christian truth, and have had strength to separate themselves from their old surroundings and customs; but are led to return through the compromises suggested by the false teachers. The phenomenon is not uncommon in all missionary work, of men who have escaped from “Gentile vices, but are not yet established in Christian virtues” (Bigg). = governed by : “(escaping from) those who live in error”; i.e. from their old heathen companionships. “There is great passion in the words. Grandiose sophistry is the hook, filthy lust is the bait, with which these men catch those whom the Lord had delivered, or was delivering” (Bigg).
Fuente: The Expositors Greek Testament by Robertson
great swelling. Greek. huperonkos. Only here and Jud 1:16.
vanity. Greek. mataiotes. See Rom 8:20.
allure. Same as “beguile”, 2Pe 2:14.
through, &c. Literally by (dative case) lasciviousnesses. See “filthy”, 2Pe 2:7.
clean = indeed. Greek. ontos. See 1Co 14:25.
escaped. See 2Pe 1:4. The texts read “scarcely” or “but just (Greek. oligos) escaping”.
live. Greek. anastrepho. See 1Pe 1:17.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] Justification of the description. For, speaking great swelling things ( is a classical word, occurring in Plato and Demosth., generally signifying excessive magnitude, as in . , Plut. Ep. iii. p. 317 C. as opposed to , Dem. p. 46. 16. Xen. Hell. v. 4. 58, uses it in the literal sense, : and Plut. Lucull. 21, in a figurative,- . ) of vanity (whose characteristic is : as in the genitive , Rom 6:6, and the like: see Winer, 30. 2. ) they allure (above, 2Pe 2:14) in lusts ( . describes the state of the tempters, and the element in which their laying of enticing baits is situated) by licentiousnesses (. are the instrument, the bait itself. Far better so, with Huther, than with De Wette to regard as = , and . as in apposition with . c. inverts this construction, ) of the flesh those who are scarcely ( occurs in the Anthol xii. 205, in the sense of not a little: and as a var. read. in Plato, Alcib. ii. p. 149 A. It may signify here, by degrees, = : but the other,= , seems more generally accepted as the sense [with very little space, or very little time, for such escape]) escaping from them who live in error (some take . . as a clause co-ordinate and in apposition with : but the other rendering is far better: these unhappy persons who are but just escaping from the influence of those who live in error (the heathen), are then laid hold of by these deceivers, enticing them with licentiousness),
Fuente: The Greek Testament
2Pe 2:18. ) is most polluted flesh. Many have written instead of ,[11] by an easy slip of the pen into rhythm after the word .- , those, who for a little time had escaped from them who live in error) repeated, is not put in apposition, but the word (comp. 2Pe 2:20) governs the clause , to make it known what it is that they have escaped; and these are either the same false teachers, or others. There is here an accusative case governing an accusative; as in Luk 18:9, , despising others. Instead of , some read [12]. The copyists with equal readiness hastily put either of these words for the other. The compound verb has of itself such force, that even without the adverb , it denotes those who truly escape, 2Pe 2:20; 2Pe 1:4; but , for a short time, added to the verb, adds remarkably to the sense of the passage. No sooner have some escaped from those who live in error, than these wretched men are afresh ensnared by them. Such haste is expressed in 2Pe 2:21-22, on account of which indeed the fool remains a fool, Pro 26:11, the dog a dog, the sow a sow. In the Critical Apparatus it has accidentally happened that I have given less weight to the reading, , than the margin of the text and the arguments inclined me.
[11] AB(?)C Theb. read ; and so Rec. Text and Lachm. But Vulg. and both Syr. Versions, and inferior, viz. cursive, MSS. read ; and so Tisch.-E.
[12] AB Vulg. read : C and Rec. Text , with less authority.-E.
Fuente: Gnomon of the New Testament
they speak: Psa 52:1-3, Psa 73:8, Psa 73:9, Dan 4:30, Dan 11:36, Act 8:9, 2Th 2:4, Jud 1:13, Jud 1:15, Jud 1:16, Rev 13:5, Rev 13:6, Rev 13:11
great swelling: [Strong’s G5246], things puffed up with the wind.
wantonness: Rom 13:13, Jam 5:5
that were: 2Pe 2:20, 2Pe 1:4, Act 2:40
clean: or, for a little, or, a while, as some read
Reciprocal: Lev 11:7 – swine Num 25:18 – beguiled Deu 14:7 – General Jos 23:12 – go back 1Sa 2:24 – ye make 1Ki 13:19 – General Psa 12:3 – tongue Psa 17:10 – with Pro 12:26 – but Pro 14:3 – the mouth Pro 15:28 – the mouth Pro 18:21 – Death Pro 28:10 – causeth Isa 5:20 – them Jer 6:14 – Peace Jer 23:36 – for every Eze 3:20 – When Eze 13:6 – have seen Eze 13:22 – by promising him life Eze 18:24 – when Eze 35:13 – with Dan 7:8 – a mouth Dan 7:11 – the voice Dan 11:34 – cleave Oba 1:12 – spoken proudly Zep 1:6 – turned Mat 7:15 – which Mat 15:11 – but Luk 6:26 – when Luk 11:35 – General Luk 17:32 – General Act 5:36 – boasting Act 20:30 – speaking Rom 1:30 – boasters Rom 6:1 – Shall Rom 16:18 – by 1Co 2:4 – not 1Co 13:1 – I speak 1Co 15:33 – evil 2Co 12:20 – swellings 2Co 12:21 – uncleanness Gal 3:1 – who Gal 4:17 – zealously Eph 2:3 – in the Eph 4:14 – by the Eph 4:29 – no Eph 5:4 – filthiness Phi 3:2 – evil Phi 3:19 – whose glory Col 1:23 – ye continue Col 3:8 – filthy 1Th 2:5 – used 2Th 2:10 – deceivableness 1Ti 5:11 – to wax 1Ti 6:4 – He 2Ti 2:16 – for 2Ti 2:26 – who are 2Ti 3:2 – boasters 2Ti 3:6 – divers Heb 12:15 – and thereby Jam 3:5 – so Jam 4:1 – come they 2Pe 1:9 – that he 2Pe 2:14 – beguiling 2Pe 3:17 – being 1Jo 2:16 – the lust of the flesh
Fuente: The Treasury of Scripture Knowledge
2Pe 2:18. The principal subject of this verse is the influence these evil men have over those who would de sire to be good if left alone. They accomplish their wicked designs by means of great swelling words of vaity. This means they use deceptive language that causes others to expect certain enjoyments. They make their contact with the victims at the point of wantonness (impure desires) and lusts of the flesh, that being the place in the nature of a human being where he is the most apt to be influenced. These wicked pretenders are so successful that they allure (draw aside) those who were clean escaped from a life of error. Some translations render this as if the victims were only in the process of being brought out of error, but the word for clean is defined by Thayer, “Truly, in reality, in point of fact.” This definition agrees also with the reasoning in verses 20-22 below.
Fuente: Combined Bible Commentary
2Pe 2:18. for speaking great swelling things of vanity. The writer proceeds now to justify what he has just said, either as to the doom of the false teachers, or as to their character as pretenders and deceivers. The verb used for speaking is one which occurs in the New Testament only in Act 4:18, and in these two verses (Act 4:16; Act 4:18) of the present chapter. It usually expresses loud utterance, e.g. the scream of the eagle, the neighing of the horse, the speech of orators, the battle-cry of warriors, the recitative of a chorus. Hence its fitness here in reference to men who indulge in high-sounding, empty, grandiloquent statements. The phrase rendered great swelling things is found only here and in the parallel passage in Jude. It describes what is over-large or immoderate, and is applied in the late Classics to a ponderous, verbose style. As to the vanity, see note on 1Pe 1:18. The noun occurs again only in Rom 8:20; Eph 4:17.
they entice in the lusts of the flesh by wantonnesses. The lasts of the flesh (with which compare especially the Pauline formulae, Gal 5:16; Eph 2:3) are the sphere within which they live and act. The wantonnesses, or acts of lasciviousness (on which see 1Pe 4:3), are the instruments which they use within that sphere. The action ascribed to them is that of enticing as with a bait; such is the force of the verb, the use of which in the New Testament is limited to those two verses in the present chapter (14, 18) and Jas 1:14.
those who are just escaping from them who live in error. The A. V., following the Received Text, gives those that were clean escaped. This reading must yield now to another which may be rendered who are just escaping (so the R. V., etc.), or who are but a little way escaped (Hofmann). By those who live in error are to be understood not the false teachers themselves, but non-Christians generally. The phrase, too, best suits heath us. The guilt of those apostate teachers, therefore, is exhibited as aggravated by the fact that the persons whom they plied with the vile bait of sensual indulgence were those least fit to resist it, not men who were established in the new faith, but men who had but recently broken off from the ranks of heathenism, or who had as yet got but a few paces, as it were, in the process of separating themselves from their old pagan life. The verb used here for live is the one which denotes the manner of life, the conduct, and is connected with the noun for life or conversation, which meets us most frequently in Peter (1Pe 1:15; 1Pe 1:18; 1Pe 2:12; 1Pe 3:1-2; 1Pe 3:16; 2Pe 2:7; 2Pe 3:11); occasionally in Paul (Gal 1:13; Eph 4:22; 1Ti 4:12); and elsewhere only in Heb 13:7; Jas 3:13.
Fuente: A Popular Commentary on the New Testament
The next sin charged upon these seducers is pride and ostentation, they speak big, great swelling words of vanity; with a lofty and affected style they propound their false doctrines to amuse the simple. It is the usual practice of seducers to speak in an high-flown strain of words, that, being not understood, they may be the more admired.
Next they allure to their party such novice Christians who had left the Heathenish bestiality, and made an outward profession of the Christian religion. The word rendered to allure, is a metaphor taken from fishers or fowlers, who produce the bait or shrape, but hide the net or snare. Seducers bait their hook with such baits as are proper to the fish they would catch, else they are no good anglers.
But observe, why the bait is here before us, it is liberty, it is licentiousness, they allure through the lusts of the flesh; no bait like this.
Learn hence, That the true reason why seducers have so many followers is this, because their doctrine is libertinism, and most agreeable to the carnal lusts and corrupt affections of men. This is the true reason why Popery has had so many proselytes; they allure through the lusts of the flesh. Never was a religion better calculated for gratifying men’s beastly lusts than Popery; it indulges a liberty to all abominable lusts and unchristian practices, yet after all will blanch over wilful violations of God’s laws with the favourable title of venial crimes. Sit anima mea cum philosophis: Let my soul, at the great day, be rather found among the sober Heathen philosophers, than among sensual and brutish Christians.
Fuente: Expository Notes with Practical Observations on the New Testament
Beware of Empty Promises
The deceivers had escaped the defilement of the world. This was done through the knowledge of Jesus Christ. Peter, in 2Pe 2:20 , does not use the word for general knowledge, but for precise or full knowledge. Clearly, the false teachers had not always been hypocrites. Note, they had escaped but were now entrapped in the tangled webbing into which they sought to lure others. Because they knew better, it could truly be said they were in a worse condition than they were in before they first learned about Jesus ( 2Pe 2:20 ).
It would have been better for them not to have fully known the Lord’s will, than to reach the state of turning back. Better because they brought reproach on the church. Better because they were more receptive to the gospel when they were unconverted sinners than when they were erring Christians. Also, better because greater knowledge brings with it greater responsibility ( Luk 12:36-48 ). Peter used the proverb of the dog returning to its own vomit from Pro 26:11 . The proverb about the sow is likely from a source other than the Bible, but certainly is true. Note that the dog had vomited up what made him sick and the sow had been washed clean. Both went back to that out of which they had come ( 2Pe 2:21-22 ).
Fuente: Gary Hampton Commentary on Selected Books
2Pe 2:18-19. When they speak great swelling words of vanity Propose their vain and false doctrine in a lofty style, or affect sublime strains of language, which are often void of any real meaning; they allure through the lusts of the flesh By allowing their hearers to live in lewd courses, or to gratify some unholy desires under pretence of Christian liberty, 2Pe 2:10; 2Pe 2:19; those Who, as Christians; were clean escaped from the spirit, customs, and company of them that live in error That is, in sin. In other words, they bring back again to their former sensuality, and other vices, those who, having been converted, had entirely forsaken their former evil ways and wicked companions. While they promise them liberty From needless restraints and scruples, and from the bondage of the law; they themselves are the servants of corruption Slaves to their own lusts, to sin, the vilest of all kinds of bondage; for of whom Or what; a man is overcome, of the same thing he is brought into bondage Becomes a perfect slave to it. The apostle seems here to allude to the ancient custom of making those slaves who were conquered or taken in battle. It was one of the Stoical paradoxes, that the wise man is the only free man, and that all wicked men are slaves. This maxim the apostle adopts, and supports it in a sound sense by the above unanswerable argument. Hence our Lord said to the Jews, who boasted of their freedom, (Joh 8:34,)
Whosoever committeth sin is the slave of sin. Of the slavery in which every carnal man lives, St. Paul has given us a lively picture, Rom 6:16-20.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2Pe 2:18-22. Uttering vain words they snare in the lusts of the flesh those who were just escaping (or, had actually escaped) from heathen vices, promising them liberty, while all the time they are themselves the slaves of sin. Having once been rescued from the defilements of the world, they have again become enslaved, and their last state is worse than their first; better to remain a heathen than become an apostate.
2Pe 2:22. The first proverb is found in Pro 26:11; the second is, apparently, not derived from a Heb. source, and its interpretation is difficult. The sense is, not that the creature has washed itself clean in water (so apparently RV), still less that it has been washed clean (as AV), and then returns to the mud, but that, having once bathed in filth, it never ceases to delight in it (Bigg). [The objection to this view is that the illustration requires a change from filth to cleanliness, followed by a reversion to the old condition, so that the last state is worse than the first. The dog gets rid of his unwholesome food, but then hankers after it and returns to it; the sow gets rid of its dirt by washing itself and then rolls in the mud and becomes as filthy as ever. Wendland suggests that the proverb goes back to a saying of Heraclitus, which he gives in this form: Swine wash themselves more gladly in mire than in clear and clean water. (Burnet reads differently: Swine wash in the mire, and barnyard fowls in dust.) But it is much more likely that it comes from Ahikar; the passage is rendered thus by Rendel Harris: My son, thou hast behaved like the swine which went to the bath with people of quality, and when he came out, saw a stinking drain, and went and rolled himself in it. (Smends translation is somewhat different, but agrees in substance).A. S. P.]
Fuente: Peake’s Commentary on the Bible
2:18 For when they speak great {q} swelling [words] of vanity, they {r} allure through the lusts of the flesh, [through much] wantonness, those that were {s} clean escaped from them who live in error.
(q) They deceive with vain and swelling words.
(r) They take them, as fish are taken with the hook.
(s) Unfeignedly and indeed, clean departed from idolatry.
Fuente: Geneva Bible Notes
The false teachers appealed to their audiences with boastful (lit. swollen) words, promising more than they could deliver, with vain words empty of anything to back them up. Their appeal was to "the lustful desires of sinful human nature" (NIV).
"Grandiose sophistry is the hook, filthy lust is the bait, with which these men catch those whom the Lord had delivered or was delivering." [Note: Bigg, p. 285.]
Furthermore they appealed to people who were only just escaping from those who live in error. This group probably includes new Christians and or older carnal ones who were still in the process of making a final break with their pagan past. [Note: Kelly, p. 345; Hiebert, Second Peter . . ., p. 126.]
"The average person does not know how to listen to and analyze the kind of propaganda that pours out of the mouths and printing presses of the apostates. Many people cannot tell the difference between a religious huckster and a sincere servant of Jesus Christ." [Note: Wiersbe, 2:458.]