Exegetical and Hermeneutical Commentary of 2 Peter 2:20
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
20. For if after they have escaped the pollutions of the world ] The word “escaped” had been used above (2Pe 2:18) of the followers. Here, as the context shews, in the repetition of the word “overcome” from the preceding verse, it is used of the teachers themselves. They also had once fled from the pollutions of heathen life and heathen worship into which they had now fallen back.
through the knowledge of the Lord and Saviour Jesus Christ ] The word for “knowledge” in the Greek is the compound form ( ) which is always used by St Paul (e.g. Eph 4:13; Col 2:2; Col 3:10; 1Ti 2:4), and had been used by St Peter (chap. 2Pe 1:2-3; 2Pe 1:8), of the highest form of knowledge which is spiritual as well as speculative. The false teachers had not been all along hypocrites and pretenders. They had once in the fullest sense of the words “known Christ” as their Lord and Saviour. There is, perhaps, no single passage in the whole extent of New Testament teaching more crucial than this in its bearing on the Calvinistic dogma of the indefectibility of grace. The fullest clearness of spiritual vision had not protected these heresiarchs from the temptations of their sensuous nature.
they are again entangled therein, and overcome ] The verb “entangled” is used also by St Paul (2Ti 2:4). It describes vividly the manner of the fall of those of whom the Apostle speaks. They had not at first contemplated the ultimate results of their teaching. It was their boast of freedom which led them within the tangled snares of the corruption in which they were now inextricably involved.
the latter end is worse with them than the beginning ] Literally, the last state has become worse than the first. The last words are so distinctly a citation from our Lord’s teaching in Mat 12:45, that we are compelled to think of St Peter as finding in the history of the false teachers that which answered to the parable of the unclean spirit who was cast out of his house and returned to it with seven other spirits more wicked than himself.
Fuente: The Cambridge Bible for Schools and Colleges
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. People may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practiced, and still have no true grace at heart.
Through the knowledge of the Lord and Saviour Jesses 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 connection 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, ( empleko,) 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 for 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. The pollutions of the world] Sin in general, and particularly superstition, idolatry, and lasciviousness. These are called , miasmata, things that infect, pollute, and defile. The word was anciently used, and is in use at the present day, to express those noxious particles of effluvia proceeding from persons infected with contagious and dangerous diseases; or from dead and corrupt bodies, stagnant and putrid waters, marshes c., by which the sound and healthy may be infected and destroyed.
The world is here represented as one large, putrid marsh, or corrupt body, sending off its destructive miasmata everywhere and in every direction, so that none can escape its contagion, and none can be healed of the great epidemic disease of sin, but by the mighty power and skill of God. St. Augustine has improved on this image: “The whole world,” says he, “is one great diseased man, lying extended from east to west, and from north to south and to heal this great sick man, the almighty Physician descended from heaven.” Now, it is by the knowledge of the Lord and Saviour Jesus Christ, as says St. Peter, that we escape the destructive influence of these contagious miasmata. But if, after having been healed, and escaped the death to which we were exposed, we get again entangled, , enfolded, enveloped with them; then the latter end will be worse than the beginning: forasmuch as we shall have sinned against more light, and the soul, by its conversion to God, having had all its powers and faculties greatly improved, is now, being repolluted, more capable of iniquity than before, and can bear more expressively the image of the earthly.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The pollutions of the world; those more gross wickednesses in which most of the world still lieth, 1Jo 5:19.
Through the knowledge of the Lord and Saviour Jesus Christ; such a knowledge of Christ as brings with it an outward reformation of life, though it do not purify the heart. For that the apostle doth not here speak of those that were rooted in Christ by a saving and heart purifying faith, appears by 2Pe 2:14, where he calls them
unstable souls.
They are again entangled therein, and overcome; return to their old sins, yield up themselves to them, and continue in them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. after theythe seducers“themselves” have escaped (2Pe2:19; see on Heb 6:4-6).
pollutionswhich bring”corruption” (2Pe 2:19).
throughGreek,“in.”
knowledgeGreek,“full and accurate knowledge.”
the Lord and Saviour JesusChristsolemnly expressing in full the great and gracious Onefrom whom they fall.
latter end is worse . . .than the beginningPeter remembers Christ’s words. “Worse”stands opposed to “better” (2Pe2:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if after they have escaped the pollutions of the world,…. The sins of it, the governing vices of it, which the men of the world are addicted to, and immersed in; for the whole world lies in wickedness, and which are of a defiling nature: the phrase is Rabbinical; it is said q,
“he that studies not in the law in this world, but is defiled , “with the pollutions of the world”, what is written of him? and they took him, and cast him without:”
these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have
through the knowledge of the Lord and Saviour Jesus Christ. The Vulgate Latin, and all the Oriental versions, read, our Lord, and the latter leave out, “and Saviour”; by which “knowledge” is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered “acknowledgment”; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place. Now if, after all this knowledge and reformation,
they are again entangled therein; in the pollutions of the world, in worldly lusts, which are as gins, pits and snares:
and overcome; by them, so as to be laden with them, and led away, and entirely governed and influenced by them:
the latter end, or state,
is worse with them than the beginning; see Mt 12:45. Their beginning, or first estate, was that in which they were born, a state of darkness, ignorance, and sin, and in which they were brought up, and was either the state of Judaism, or of Gentilism; their next estate was an outward deliverance and escape from the error of the one, or of the other, and an embracing and professing the truth of the Christian religion, joined with a becoming external conversation; and this their last estate was an apostasy from the truth of the Gospel they had professed, a reception of error and heresy, and a relapse into sin and immorality, which made their case worse than it was at first; for, generally, such persons are more extravagant in sinning; are like raging waves of the sea, foaming out their own shame; and are seldom, or ever, recovered; and by their light, knowledge, and profession, their punishment will be more aggravated, and become intolerable.
q Zohar in Gen. fol. 104. 3. Vid. Bechinot Olam, p. 178.
Fuente: John Gill’s Exposition of the Entire Bible
After they have escaped (). Second aorist active participle here (see verse 18).
The defilements ( ). Old word miasma, from , here only in N.T. Our “miasma.” The body is sacred to God. Cf. in verse 10.
They are again entangled ( ). Second aorist passive participle of , old verb, to inweave (noosed, fettered), in N.T. only here and 2Ti 2:4.
Overcome (). Present passive indicative of , for which see verse 19, “are repeatedly worsted.” Predicate in the condition of first class with . It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Heb 10:26 for a parallel.
Therein (). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).
With them (). Dative of disadvantage, “for them.”
Than the first ( ). Ablative case after the comparative . See this moral drawn by Jesus (Matt 12:45; Luke 11:26).
Fuente: Robertson’s Word Pictures in the New Testament
Pollutions [] . Only here in New Testament. Compare ver.
2Pe 2:10The word is transcribed in miasma.
Entangled [] . Only here and 2Ti 2:4. The same metaphor occurs in Aeschylus (” Prometheus “) : “For not on a sudden or in ignorance will ye be entangled [] by your folly in an impervious net of Ate (destruction).”
Fuente: Vincent’s Word Studies in the New Testament
1) “For if after they have escaped.” For if (Greek apophugontes) “having escaped” – turned or fled from
2) “The pollutions of the world.” (Greek mias-mata) defilements or pollutions of worldliness –
3) “Through the knowledge of the Lord and Saviour Jesus Christ.” (Greek en epignosei) “by or in a full knowledge” of the Lord and Savior Jesus Christ.” These false teachers and apostles once received a full basic knowledge of Jesus Christ, in reformation they lived for a while.
4) “They are again entangled therein, and overcome.” But (palin) again, as before their moral reformation (not regeneration), these false teachers are by these lusts (Greek emplakentes) enmeshed, entangled or “tripped up,” (henttontai) “have been defeated or conquered.”
5) “The latter end is worse with them than the beginning.” (gegonen autois) “have become to them” (ta eschata) “the latter things.” “carnal lusts to Which they have returned (cheirona ton proton) worse than the first” Mat 12:43-45. This exposes the vanity of moral reformation as a substitute for salvation.
Fuente: Garner-Howes Baptist Commentary
20. For if after. He again shews how pernicious was the sect which led men consecrated to God back again to their old filth and the corruptions of the world. And he exhibits the heinousness of the evil by a comparison; for it was no common sin to depart from the holy doctrine of God. It would have been better for them, he says, not to have known the way of righteousness; for though there is no excuse for ignorance, yet the servant who knowingly and wilfully despises the commands of his lord, deserves a twofold punishment. There was besides ingratitude, because they wilfully extinguished the light of God, rejected the favor conferred on them, and having shaken off the yoke, became perversely wanton against God; yea, as far as they could, they profaned and abrogated the inviolable covenant of God, which had been ratified by the blood of Christ. The more earnest then ought we to be, to advance humbly and carefully in the course of our calling. We must now consider each sentence.
By naming the pollutions of the world, he shews that we roll in filth and are wholly polluted, until we renounce the world. By the knowledge of Christ he no doubt understands the gospel. He testifies that the design of it is, to deliver us from the defilements of the world, and to lead us far away from them. For the same reason he afterwards calls it the way of righteousness. He then alone makes a right progress in the gospel who faithfully learns Christ; and he truly knows Christ, who has been taught by him to put off the old man and to put on the new man, as Paul reminds us in Eph 4:22 (174)
(174) The end of this verse is not explained, but the words of the version, facta sunt illis postrema pejora prioribus , seem to mean, that their last pollutions would become worse to them than their former pollutions; and this is the rendering of Macknight. The sentence is commonly taken in the same sense as in Mat 12:45, but the words are somewhat different. — Ed.
Fuente: Calvin’s Complete Commentary
2Pe. 2:20 For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first.
Expanded Translation
For if, after having fled away from and escaped the pollutions, contaminations, and defilements of the world (i.e., the ungodly mass of mankind) through an exact and full knowledge of the Lord and Saviour Jesus Christ, they are again intertwined, entangled, and involved, being conquered (and thus brought into a worse condition), the last state of things has become worse with them than the first.
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For if, after they have escaped the defilements of the world
Compare 2Pe. 1:4. The persons described had been Christians. They had fled from and were free from the worlds defilements. Thayer defines defilements (miasma) here, as vices the foulness of which contaminates one in his intercourse with the ungodly mass of mankind (miasmos, defilement is defined in 2Pe. 2:10). The verb form, miainp, means literally to dye with another color, stain. Sin discolors the soul! The garments of these men, once made white in the blood of the Lamb, were now, once again, being spotted and stained by this worlds corruption.
through the knowledge of the Lord and Saviour Jesus Christ
On the word knowledge (epignosis) see 2Pe. 1:2. It appears again in 2Pe. 1:3; 2Pe. 1:8, and the verb (epignosko) in 2Pe. 2:21 (twice), In each case it refers to a Christians knowledge of God, Christ, or holy things. But here this precise and correct knowledge is of the Lord and Saviour Jesus Christ. They had a true knowledge of Christs nature, dignity, and benefits. Oh, that they would have retained it!
How difficult it is to explain with logic the doctrine of eternal security or once in grace always in grace in the light of what is stated here!
they are again entangled therein and overcome
On the word overcome (hettao), see 2Pe. 2:19. The again signifies they were once out of sins entangling mesh. Foolishly, they went back into Satans net.
the last state is become worse with them than the first
Their first entrance into sin was soon after the age of accountability. Then they transgressed Gods law and were in need of his saving grace. At some time during the course of their lives they had seen this need and escaped the worlds filth by accepting Christ, But then they decided to return! Having once been untangled from the ropes of Satan, they are now entangled again! Now their condition is much worse, for they know the truth concerning salvation and righteousness, and shall therefore have many stripes (Luk. 12:47-48).
It is also true, we might add, that the apostate frequently goes deeper into sin, and with less restraint, than he did formerly. His conscience often becomes branded and seared into insensibility (1Ti. 4:2)far harder and more calloused than before he was a Christian. As a rule, his ears are closed and his eyes are shut to any further help.
Fuente: College Press Bible Study Textbook Series
(20) For if after they have escaped the pollutions of the world.Applying the general statement of the preceding verse to the case of these false teachers. In the Shepherd of Hermas (I. Vis. IV. iii. 2.) the black there is the world in which we dwell, and the fire-and-blood-colour (indicates) that this world must perish through blood and fire; but the golden part are ye who have escaped this world. Another possible reminiscence of our Epistle. (See above on 2Pe. 2:1; 2Pe. 3:13; 2Pe. 3:15; and below, 2Pe. 3:5.)
Through the knowledge.Better, in knowledge the preposition in pointing to that in which the escape consists. (See on 2Pe. 2:18, and comp. Luk. 1:77.) The knowledge is of the same mature and complete kind as that spoken of in 2Pe. 1:2-3; 2Pe. 1:8 (where see Notes), showing that these men were well-instructed Christians.
Entangled therein, and overcome.Or, entangled and overcome thereby, which, from the latter part of 2Pe. 2:19, seems to be the more probable construction.
The latter end is worse with them than the beginning.Most certainly this should be made to correspond with Mat. 12:45, of which it is almost an exact reproductiontheir last state is worse than the first. The only difference is that the word for is in Mat. 12:45 means literally becomes, and here has become. (Comp. the Shepherd, Sim. IX. xvii. 5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. The servants of corruption, not their victims, are meant.
Escaped The same word as in 2Pe 2:18 and 2Pe 1:4.
Through the knowledge Rather, in the true, ripe, full knowledge; the element in, and the means by which, the escape was made, showing that it was not a mere external reformation and a profession of religion without saving grace, as some theologians would have it, but a true experience of its blessed power. They were by it brought into the way of truth, the right way, the way of righteousness. 2Pe 2:2; 2Pe 2:15; 2Pe 2:21.
Entangled Interwoven with them.
Overcome And so again enslaved.
The latter end Their last state of vice, that is, since their apostasy, is worse lower and fouler than the first.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled in them and overcome, the last state is become worse with them than the first.’
By hearing of Christ and coming to a knowledge of Him and His holy requirements, they have escaped the defilements of the world and its twisted morality. They have come among Christians in order to learn the truth, and as a result of being among them and worshipping with them, their past has dropped off. But let them be warned. If while doing so they simply allow themselves to be entangled again in such defilements and are overcome by them, their last state is worse than the first.
It would seem that these people had not yet come to saving faith in Christ. They were still learning the rudiments on which their faith would be built. They had been impressed by the lives and attitudes of Christians and had come to learn more. But coming from their polytheistic backgrounds it would take time for them to reach a basic understanding of what it was all about. That was why they were so vulnerable.
We tend to forget that while Jews and those familiar with Judaism already had a background which enabled easier understanding of Christian truth, and therefore enabled speedier conversion, out and out pagans had no such background to build on. Even the idea of only one God was new to them and had to be absorbed. And their knowledge of ethics was very distorted. Thus their ‘knowledge of our Lord Jesus Christ’ was at a very basic level.
We can compare the problems that missionaries had, and have, before they can be sure that someone has been truly ‘converted’. Often they first have to build up a level of understanding of what sin is, of what God is, and of what God’s requirements are, before they can even begin to go on to the deeper truths. Although at times God will surprise them with vessels specially prepared by Him.
Fuente: Commentary Series on the Bible by Peter Pett
All Need To Consider What Following This Teaching Involves ( 2Pe 2:20-22 ).
It is often debated as to whether these following verses are spoken about the false teachers, or about both them and their followers. Certainly Rev 2:22 would suggest the latter. And this would seem to be confirmed by the reference in 2Pe 2:18 to those who having recently been rescued from the world of sin and corruption are in danger of returning to it under false colours. Thus this would seem to be a general warning to all, both teachers and followers.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 2:20. For if after they have escaped, &c. For inasmuch as having escaped. See on 2Pe 2:4. The pollutions of the world, were idolatry, superstition, and vice. By the world we may understand here the unbelieving and wicked world; and more especiallythe idolatrous Gentiles. , pollutions, is not found elsewhere in the New Testament. It was used by the ancient physicians for the pestilential infection in the plague, which spreads secretly and insensibly, and affects many. Nothing pollutes or infects the minds of men like vice and wickedness: the world, or multitude, being generally infected, is apt to infect others. The knowledge of Jesus Christ, here implies not only knowledge in the Christian religion, in a general sense, but in Christian experience and practice. They who live in vice, do not know Christ; but by the true knowledge of Christ men are freed from vice. Joh 8:36. The Christian religion is, through divine grace, of a purifying nature: ch. 2Pe 1:4. Joh 15:2-3. The word , rendered entangled, signifies taken in a toil, or snare; see Pro 28:18 in the LXX. and 2Ti 2:4. Through a pretence of Christian liberty, they were again entangled in the vices of the heathen world. In the word overcome, there is a reference to what is said, 2Pe 2:19. St. Peter, in the last clause, is not speaking of the false teachers alone, but of those Christians also who were seduced by them; and in this verse, compared with 2Pe 2:18; 2Pe 2:21-22. Eze 33:12; Eze 33:33 and many other texts of scripture, it is plainly supposed to be a possible thing for true believers, or those who have been once regenerated and purified, totally and finally to fall away: so far is it from being true, “that God sees no sin in believers;” that, if they fall away, they will be involved in greater guilt, and exposed to a severer punishment than the ignorant or unbelieving.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:20 gives an explanation ( , equal to: namely) of the statement contained in 2Pe 2:19 , that those there described are the , after that the general remark: has been applied to them. Almost all interpreters hold that in this verse the same persons are the subjects as in 2Pe 2:19 ; so that the refers to those with the description of whom the author has throughout the whole chapter been engaged. Bengel, Fronmller, Hofmann are of a different opinion. They assume that refers to those who are led astray, and that the latter accordingly, and not the seducers, are to be regarded as the subject of the clause. In favour of this view may be urged the term , which seems to refer back to the in 2Pe 2:18 . But, on the one hand, it is certainly unnatural to consider those to be the subjects here who are the objects in 2Pe 2:18 , especially as 2Pe 2:19 has the same subject as 2Pe 2:18 ; and, on the other, it would be more than surprising if the apostle did not, from here onwards, continue the description of those of whom the whole chapter speaks, but should, all of a sudden, treat of entirely different persons, and this without in any way hinting at the transition from the one to the other; in addition to this, there is the circumstance that corresponds much too directly with .
] The reality, as frequently, expressed hypothetically. Without any reason, Grotius would read: “ ” instead of .
] The participle is not to be resolved by “although,” but by “ after that .”
] , a form occurring only here; 2Pe 2:10 : .
, here in an ethical sense, as composed of those who walk (2Pe 2:18 ) , or, with Wiesinger: “as the dominion over which sin rules,” “ the defilements which belong to the world .” Without sufficient reason, Hofmann takes . . in a personal sense, and thinks that it means, in the first instance, “those individuals who are the abomination and blemishes of the non-Christian world, and that refers to the Christians whom Peter designates as the . of the church.” But nothing in the context hints at this, and it is arbitrary to understand by other than those designated by that word itself.
] i.e. by their having come to the knowledge of Christ.
( i.e. ) ] is valde emphaticum; enim dicuntur, qui tricis et laqueis implicantur (Gerhard). The particle places in antithesis either the two participles: and , or the first participle and the finite verb ; the former construction is to be preferred as the more correct.
] The same words are to be found in Mat 12:45 ; Luk 11:26 ; [81] : the former condition , in which they were before their conversion; : their subsequent condition , into which they have come after their falling away, i.e. the condition of complete slavery to the , from which there is no hope of redemption: with the thought, cf. Heb 10:26-27 .
[81] There is a similar passage in Past. Herm . iii. 9: quidam tamen ex iis maculaverunt se, et projecti sunt de genere justorum et iterum redierunt ad statum pristinum, atque etiam deteriores quam prius evaserunt.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2425
APOSTATES IN A WORSE STATE THAN EVER
2Pe 2:20-21. If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
THAT persons inspired with the love of God should endeavour to bring their fellow-creatures to the knowledge of him, and to a participation of the blessings which they themselves enjoy, seems easy to be accounted for; because nothing but good can result from their labours: but that men should be active in proselyting to impiety those who are walking uprightly before God, appears almost incredible; because no good whatever can issue from their exertions. Were we to see a bond-slave labouring with anxiety to reduce to the same situation with himself those who were enjoying the sweets of liberty; we should account it strange. Yet is the zeal of many exercised for this very end, whilst they strive to reduce to the bondage of corruption their brethren, who through grace have been delivered from it. In the Apostles days, some professed to have been favoured with sublimer views of the Christian system than others; and to have juster notions respecting the nature and extent of Christian liberty: and by speaking great swelling words of vanity, they allured, through the lusts of the flesh, through much wantonness, many who had clean escaped from those who lived in error: thus, under the semblance of ministers of righteousness, promoting most effectually the interests of Satans kingdom. And such false Apostles will be found in every age, deceitful workers, transforming themselves into the Apostles of Christ [Note: 2Co 11:13-15.], and ruining the souls whose welfare they profess to seek. That this is the sad effect of their labours, the Apostle does not scruple to affirm: he even declares, that the persons so deceived by them are brought into a worse condition than they were in previous to their first acquaintance with the Gospel salvation.
In this statement of the Apostle we have,
I.
A case supposed
The case which he supposes is simply this; That a man may have attained the knowledge of our Lord and Saviour Jesus Christ, so as to see that salvation is by him alone, even by his blood which he shed for our fallen race, and his righteousness which he wrought out for their acceptance with God. Further, he supposes that a man may have experienced a considerable efficacy from this knowledge, so as to have been sanctified, in some degree, by means of it, and delivered from the pollutions of a sinful world. Thus he may practically and experimentally have known the way of righteousness, and yet be again so entangled with the world as to be overcome by it; and be so overcome by it as to turn away finally and for ever from the holy commandment delivered unto him.
Now this case may well be supposed
[Consider how extremely weak our nature is; how incapable we are of doing any thing that is good, or of resisting any thing that is evil, any farther than as we are strengthened by the grace of God. As it is of God alone in the first instance that we are enabled either to will or to do what is right [Note: Php 2:13.]; so is it by the continued operation of his grace alone that we can hold on in the right way: without Christ continually assisting us, we can do nothing [Note: Joh 15:5.].
Consider also to what innumerable temptations we are exposed. There is not any thing, however innocent in itself, which may not prove to us an occasion of sin. Our food, our raiment, our connexions in life, may all be inordinately loved, or in some way be employed to ensnare our souls. Wherever we go, and whatever we do, we are exposed to temptations of different kinds; nor can any man living tell what a single hour may bring forth, or what a change may, through the influence of some unforeseen temptation, be speedily wrought in his moral or religious character.
Consider farther, what both Scripture and experience teach us on this very subject. Do not the Scriptures tell us, that many had already made shipwreck both of faith and a good conscience [Note: 1Ti 1:19.], and that in the latter times such defections would be very numerous [Note: 1Ti 4:1.]? St. Pauls expostulation with some of the Galatian Church deserves particular notice in this point of view: Now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? I am afraid of you, lest I have bestowed on you labour in vain [Note: Gal 4:9; Gal 4:11.]. Why are we so often and so urgently cautioned against being moved away from the hope of the Gospel, and falling from our own steadfastness, if no such instance could occur? Is the case of Demas no warning to us? And have we not ourselves either known, or heard of, many, who, like him, after running well for a season, have been hindered, and, like Lots wife, become monuments and warnings to all around them? Are the stony-ground hearers, and the thorny-ground so rare in the Church, that there is no foundation for the supposition in our text?]
To attempt to invalidate the supposition by an appeal to human systems, is highly inexpedient
[We never can sufficiently deplore the use which is made of human systems. Men will attach themselves to some fallible creature like themselves, and so adopt his sentiments, as to reject even the Scripture itself, when its declarations militate against their favourite opinions. There are in the Church of God not a few, who would shut their ears against a faithful exposition of our text, as much as they would against blasphemy itself; because they cannot reconcile the leading sentiment contained in it with the dogmas of their party. But who are we that we are to sit in judgment upon the sacred records, and to wrest from its obvious meaning every sentence which does not accord with our views? That there is no real contradiction between the supposition in our text, and many declarations in Scripture which have an opposite aspect, we could easily shew, if it would not draw us too far from our subject: but suffice it to say, that many assertions, which are erroneously thought opposite to each other, have in reality a subserviency the one to the other, and, like wheels moving in an opposite direction, concur to the production of one common end. I therefore entreat you, brethren, not to attempt to weaken the force of the supposition in my text, by an appeal to human systems; but to admit it as a salutary caution to yourselves, and to improve it with all diligence, that you yourselves may not become examples of the case that is supposed.]
Admitting then the possibility of the case supposed, let me draw your attention to,
II.
The evil of it declared
Wherever such a case occurs, the man is indeed in a most pitiable condition: His last end is worse than his beginning. Yes verily, he is in a worse state than ever,
1.
In respect of guilt
[The more light a man has in his mind, the more he sins if he resist that light. Now in the case under our consideration, the person is supposed to have obtained a knowledge of our Lord and Saviour Jesus Christ, and such a measure of it as has been attended with the happiest effects; and yet, after knowing the way of righteousness, to depart from it. Here then he must sin against light and knowledge: he must violate the dictates of his own conscience: for, though it is true enough, that a man may persuade himself that he is acting right, whilst yet he is violating the plainest commands of God, he cannot experience a transition from the service of God to the service of Satan without many rebukes from conscience, and strong misgivings in his mind. And every step he takes in such a state exceedingly augments and aggravates his guilt: insomuch that the sins which he committed in his days of ignorance, have no guilt in comparison of that which he now contracts. What our blessed Lord said to the Jews of old is strictly applicable to him: If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin [Note: Joh 15:22.]. If to this be added, that in departing from the ways of righteousness he in a tenfold degree dishonours God, and brings disgrace upon his Gospel, and weakens the hands of the godly, and hardens the hearts of the ungodly, the sin of an apostate is great indeed.]
2.
In respect of bondage
[The Spirit of God strives more or less with every living man [Note: Gen 6:3.]: but with those who have experienced the sanctifying effects of the knowledge of Christ, he must of necessity have wrought in a more abundant measure. Consequently, by the increased resistance necessary to overcome his sacred motions, he must have been the more deeply grieved [Note: Eph 4:30.]. And when once the Spirit is quenched [Note: 1Th 5:19.], and caused to depart [Note: Hos 9:12.], and is so vexed as to become an enemy [Note: Isa 63:10.] to the backslidden soul, What can be expected but that Satan should re-occupy the post from which he had been driven, and bind in stronger chains than ever his unhappy captive? This our blessed Lord has taught us to expect. He says, that Satan, under such circumstances, will bring with him seven other spirits more wicked, if possible, than himself; and they will enter into the backsliders heart, and dwell there: and that the last state of that man will be worse than the first [Note: Mat 12:43-45.]. The heart of the apostate must of necessity become more hardened in proportion as he has rebelled against the light, and provoked God to give him up to his own hearts lusts. Hence the apostle speaks of it as impossible to renew such an one to repentance [Note: Heb 6:4-6.]. By this I understand not that it is absolutely impossible, but so difficult as to be beyond all reasonable expectation.]
3.
In respect of condemnation
[If guilt be increased, an increase of punishment must follow of course. The servant that knows his lords will and does it not, will be beaten with many stripes; whilst he who sins through ignorance will be beaten with comparatively few stripes [Note: Luk 12:47-48.]. Hence our Lord declared to the cities of Bethsaida and Capernaum, that it should be more tolerable for Sodom and Gomorrha in the day of judgment than for them [Note: Mat 10:15.]: for though their wickedness was not of the precise nature with that which so abounded in Sodom, yet it was committed in the midst of advantages which Sodom and Gomorrha never enjoyed. The same may be said of the apostate: If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour us. And this judgment will be proportioned to the guilt which we have contracted by our abuse of our pre-eminent advantages: for (it is added), He that despised Moses law died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace [Note: Heb 10:26-29.]?
From all these considerations it is clear, that the last state of the apostate is worse than his beginning: and that it would have been better for him never to have known the way of righteousness, than, after he has known it, to turn from the holy commandment delivered unto him.]
Application
There are, it is to be feared, many here present, who have never yet been delivered from the pollutions of the world
[In truth, of this description are the great mass of nominal Christians throughout the world. If you take mens victory over the world as a criterion whereby to judge of their piety, you will find amongst the professors of Christianity quite as little as amongst Jews, or Mahometans, or Pagans. The lust of the flesh, the lust of the eye, and the pride of life, that is, pleasure, and riches, and honour, are the great objects of ambition in every place: and, if a man be dead to them, he is a sign and a wonder to all around him. Look, beloved brethren, and see how your hearts stand affected to these things. Can you truly say, as before God, that you have overcome the world, and that it is, as it were, under your feet? Have you ever had such views of the cross of Christ, as have rendered the world and all its vanities like a crucified object in your eyes; and that you also are become like one crucified unto it [Note: Gal 6:14.]? I entreat you to attend to what the Apostle speaks in my text: If after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ. He here takes for granted, that this effect will follow, universally, and invariably, follow; all who know our adorable Saviour will escape the pollutions of the world. I pray you to mark this: the Apostle takes it for granted: and he was right; for there never was, nor ever will be, one exception to this truth: all who know Christ aright, will become dead to the world, and escape from its pollutions. Bring yourselves then to this test: try yourselves, ye whose friends and companions are worldly, whose desires and pursuits are worldly, whose joys and sorrows are worldly. If you were Christians indeed, you would not be of the world, even as Christ was not of the world [Note: Joh 17:16.]. You cannot be of the world, and of God too; for they stand in direct opposition to each other [Note: 1Jn 4:5-6.]. You cannot serve God and Mammon [Note: Mat 6:24.]. Know then, that whilst you love and mind earthly things [Note: Php 3:18-19.], you have never yet known the way of righteousness [Note: 2Pe 2:21.]: and that though your state may be worse, it is exceeding bad: for, if the last end of the apostate is worse than his beginning, his beginning must of necessity be bad: and such is the state of all who have not yet devoted themselves to the service of their God.]
But some there are, we may hope, who have, through the knowledge of Christ, been delivered from the world
[It is well you have thus far answered one end for which our blessed Saviour died: for he gave himself for our sins, that he might deliver us from this present evil world [Note: Gal 1:4.]. But you will do well to bear in mind the caution in our text. A change of situation often brings with it a change of conduct. Perhaps you may be somewhat advanced in rank or station, or may form some new connexion, or be brought into some new circumstances: and you may easily persuade yourself that this change not only sanctions, but requires, a change in your habits and deportment. But beware lest, as Satan beguiled Eve through his subtilty, so you also should be turned from the simplicity that is in Christ. Whatever your situation or circumstances may be, Gods command to you is, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him [Note: 1Jn 2:15.]. Even the friendship of the world, if unduly sought or delighted in, is enmity with God [Note: Jam 4:4.]. Beware then how in heart and affection you return to the world. Remember Lots wife. After once putting your hand to the plough, you must never look back again [Note: Luk 9:62.]. Methinks, if you would duly consider the image by which such apostasy is represented in the words following my text, you never could return to the world. One scarcely knows how even to quote the Scripture itself; so exceedingly does one nauseate the ideas suggested in it, and so utterly do ones feelings revolt from it. But it does paint the world, and all who love it, in very humiliating colours. O that all the votaries of gaiety, and fashion, and pleasure could but hear what the Apostle compares them to; even to swine wallowing in the mire! and that all who are tempted to conform to them, could be brought to reflect on a dog returning to his own vomit again! Yes, brethren, this is the feast to which your earthly friends invite you. Ah! learn to view the world as God views it: learn to regard it as a country infected with the plague: and let your great concern be to get through it in safety. Go not unnecessarily where the infection rages most: but come out from among them, and be separate; and touch not the unclean thing [Note: 2Co 6:17.]. And, as it was the knowledge of Christ which first brought you forth from the world and its pollutions, seek to grow in the knowledge of your adorable Lord and Saviour [Note: 2Pe 3:18.], that, through the abundance of his grace communicated to you, you may live more than ever unto God; and that, shining already as lights in the world [Note: Php 2:15.], your path may shine brighter and brighter unto the perfect day [Note: Pro 4:18.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
Ver. 20. Again entangled ] As a bird in a gin, as a beast in a snare. Saepe familiaritas implicavit, saepe occasio peccandi voluntatem fecit. (Isidor. solil, ii.)
The latter end is worse ] They fall ab equis ad asinos, from high hopes of heaven into hell’s mouth, where they shall have a deeper damnation, because they disgrace God’s housekeeping, as if they did not find what they looked for in religion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 22 .] Further description of these deceivers as apostates from Christ, and designation of their terrible state as such .
Fuente: Henry Alford’s Greek Testament
20 .] For if, having escaped (it might seem at first sight as if the of 2Pe 2:18 were meant: but on close inspection it is plain that this is not so, but that we are continuing the description of the , viz. the deceivers themselves: the and marking the identity) the pollutions (reff.) of the world, in (element and condition of their escape) knowledge ( , genuine and accurate knowledge: shewing that he is treating of men who have not been mere professors of spiritual grace, but real possessors of it) of the Lord and Saviour Jesus Christ (expressed at length, to set forth more solemnly that from which they fall), but having again become entangled in these, they are overcome (the construction is ordinarily regarded as broken by the , placed as if and not had preceded: “ if, after they have, &c., they are again entangled and overcome ,” as E. V. But it is better to regard as the apodosis to both the participial clauses, and as coupling them to each other), their last state is (we cannot say in English “has become,” for we thereby convey an idea that it was not always so, but has undergone a change) worse than the first ( , dat. incommodi. The saying is our Lord’s own: see reff. Matt. [20] L.).
[20] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
Fuente: Henry Alford’s Greek Testament
2Pe 2:20-22 . The consequences of falling away . “The case of their victims is a serious one. They have escaped from the pollutions of the world through the knowledge of Jesus Christ, and are once more entangled and worsted by these. Their last state becomes worse than the first. It were better for them not to have known the way of righteousness, than in spite of such knowledge, to depart from the holy commandment committed to them. They illustrate the truth of the proverb: ‘the dog that turned back to his own vomit, and the sow that went to bathe to wallowing in the mud’.”
Fuente: The Expositors Greek Testament by Robertson
2Pe 2:20 . Here, again, loosely introduces the subject of the victims allured by the false teachers away from their former faith. . (Lev 7:8 , Jer. 39:34), occurs only here in N.T. In LXX the word seems to have a technical religious sense, the profanation of flesh by ordinary use which is set apart for sacrifice. This sense lingers here. The body is sacred to God, and to give licentious rein to the passions is . Cf. , 2Pe 2:10 , and , Jud 1:8 . is the world in the sense of the heathen society and its practises. . See note on 2Pe 1:2 . is governed by = “entangled by these”. Cf. 2Ti 2:4 , , . . . Cf. Mat 12:45 , Luk 11:26 , and Heb 6:4-8 ; Heb 10:26 .
Fuente: The Expositors Greek Testament by Robertson
pollutions. Greek. miasma. Only here. Compare 2Pe 2:10.
knowledge. See 2Pe 1:2, 2Pe 1:3, 2Pe 1:8.
Lord. App-98.
Jesus Christ. App-98. Compare 2Pe 3:18.
entangled. Greek. empleko. See 2Ti 2:4.
latter end. Literally last things.
is = is become.
beginning = first.
Fuente: Companion Bible Notes, Appendices and Graphics
20-22.] Further description of these deceivers as apostates from Christ, and designation of their terrible state as such.
Fuente: The Greek Testament
2Pe 2:20. , after they have escaped) This is spoken of those who are enticed, as in 2Pe 2:18. And these are entangled in the calamity of those who ensnare them: they are overcome.-, pollutions) bringing corruption.-) to these, the impure.-, but) This particle marks the antithesis between two participles.-, worse) Antithetical to better, 2Pe 2:21.
Fuente: Gnomon of the New Testament
world kosmos = world-system.
1Jn 2:15-17; Joh 7:7 (See Scofield “Rev 13:8”)
Saviour (See Scofield “Rom 1:16”)
Fuente: Scofield Reference Bible Notes
after: Mat 12:43-45, Luk 11:24-26, Heb 6:4-8, Heb 10:26, Heb 10:27
escaped: 2Pe 2:18, 2Pe 1:4
through: 2Pe 1:2
the latter: Num 24:20, Deu 32:29, Phi 3:19
Reciprocal: Gen 24:6 – General Exo 14:5 – Why have we Lev 13:20 – in sight Lev 13:55 – after Lev 14:43 – General Lev 25:10 – proclaim 1Sa 19:10 – sought Ezr 9:14 – we again Job 8:7 – thy latter Job 23:11 – his way Job 24:13 – nor abide Psa 85:8 – but Pro 2:13 – leave Pro 14:14 – backslider Jer 34:11 – General Eze 33:13 – if he Eze 33:18 – General Eze 46:9 – he that entereth in Hos 4:10 – left Hos 6:4 – for Mat 5:13 – if Mat 7:27 – General Mat 21:19 – Let Mar 11:14 – No Luk 6:49 – the ruin Luk 8:13 – which Luk 9:62 – No Luk 11:26 – and the Joh 6:66 – of his Joh 15:6 – he Act 5:13 – of Act 5:31 – a Saviour Act 13:23 – raised Rom 12:2 – be not Gal 3:4 – ye Gal 4:9 – ye have Gal 5:4 – ye 1Ti 5:15 – General 1Ti 5:24 – General 2Ti 1:10 – our 2Ti 2:4 – entangleth 2Ti 3:13 – evil Tit 1:4 – our Tit 2:12 – denying Heb 6:5 – tasted 2Pe 2:19 – overcome 2Pe 3:18 – knowledge 1Jo 2:19 – went out 1Jo 5:16 – There
Fuente: The Treasury of Scripture Knowledge
2Pe 2:20. The words latter end are from a Greek word that is defined “last state” in the lexicon. It does not mean that he has come to the end of his oportunity; that there is nothing he can do about it. The only point the apostle is making at this place in the man’s life, is a comparison between his state at the two periods of his experience. They are the one where he escaped from error and the one after he went back to it; of the two the second is worse.
Fuente: Combined Bible Commentary
2Pe 2:20. For if, having escaped the pollutions of the world in the knowledge of the Lord and Saviour Jesus Christ, but having been again entangled in these, they are overcome, the last things have become to them worse than the first. To whom does this description apply? Some (e.g. Bengel, Hofmann, etc.) take the persons in view to be the dupes of the false teachers. Beyond the fact, however, that the same term escaped is used here as in 2Pe 2:18, there is little to favour so remarkable a change from object to subject. The fake teachers themselves are still the subjects, and what is affirmed of them is a state of relapse into the pollutions (the word is peculiar to this passage, although another form of it occurs in 2Pe 2:10) of heathenism from which they had once separated themselves. In terms unmistakeably recalling, if not literally repeating, our Lords own words in Mat 12:45, that state of relapse is declared to be worse than their original state of paganismworse because no longer excused by ignorance (cf. 1Pe 1:14). The expression entangled is a strong and significant one, being used e.g. by AEschylus of being entangled in the net of ruinous infatuation (Prom. 1079). It is in admirable harmony, therefore, with the previous entice in the lusts of the flesh (2Pe 2:18). The knowledge of the Lord and Saviour Jesus Christ which is attributed here to these apostates is the same kind of knowledge as has been already spoken of in chap. 2Pe 1:2-3; 2Pe 1:8. Hence it is urged that the statement is entirely antagonistic to the doctrine of the perseverance of the saints, and indeed that there is, perhaps, no single passage in the whole extent of New Testament teaching more crucial than this in its bearing on the Calvinistic dogma of the indefectibility of grace (Plumptre). The bearing of the passage, however, upon that doctrine is by no means so definite and absolute. It institutes a solemn comparison between two different conditions of the same individuals. It contrasts two different stages of impure living, and pronounces the one worse than the other. But beyond that it does not go, neither can it be regarded as of decisive importance in regard to the different views of grace advocated by different schools of theology. The whole statement is introduced simply in confirmation of what was said in the previous verse of the bondage in which those live who are overcome of sin.
Fuente: A Popular Commentary on the New Testament
By escaping the pollutions of the world, understand their renouncing of them in baptism; their conversion from Heathenism to the profession of Christianity, by the knowledge of the gospel. Now, if afterwards they return to it again, and are intangled in their idolatry, and other gross sins, their latter end is worse than their beginning, their Christian Heathenism worse than their old Heathenism.
Learn hence, That a person may forsake many gross and scandalous sins, and have a visible change and reformation wrought in his life; but, not being a thorough and prevailing change, he is still in an unsafe state; his latter end may be worse than the beginning.
Fuente: Expository Notes with Practical Observations on the New Testament
2Pe 2:20-22. For if after they The persons here spoken of as deluded; have escaped the pollutions of the world The sins which pollute those who know not God; through the knowledge of Christ That is, through faith in him, 2Pe 1:3; they are again entangled therein and overcome, the latter end Their last state; is worse than the beginning More inexcusable, and exposing them to a greater condemnation. For it had been better for them not to have known the way of righteousness As set forth in the gospel; than, after they have known it, to turn from the holy commandment, &c. The doctrine of Christ, which enjoins nothing but what is holy. It would have been better, because their sin would have been less, and their punishment lighter. See the margin. But it has happened unto them according to the true proverb The ancients used to sum up their wisest and most useful observations in short, nervous, and impressive proverbs, which were more easily understood, and better remembered, than long, laboured discourses. The dog, the sow Unclean creatures: such are all men in the sight of God before they receive his grace, and after they have made shipwreck of the faith. These proverbs teach us the absolute necessity of constant watchfulness and prayer, self- denial and mortification, in order to our persevering in the way of righteousness after we have entered upon it. And, as some think, they teach also that many, if not most of those who relapse into their former habits of sin, had contented themselves with a mere external reformation, and had stopped short of a thorough change of nature, or being made new creatures in Christ Jesus. It may be worth observing, that the former of these proverbs is found Pro 26:11, and the latter is said to have been a common proverb among the ancients: see Sir 26:24-26. Horace has a plain reference to both of them, lib. 1. Sir 26:26, where he is speaking of the travels of Ulysses, and says, If he had been conquered by the charms of Circe, he had lived like an impure dog, or a sow that is fond of the mire. Surely these proverbs will not be thought coarse or unpolite in St. Peter, when some of the most elegant writers of antiquity have made use of, or referred to them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:20 {9} For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
(9) It is better to have never known the way of righteousness, than to turn back from it to the old filthiness: and men that do so, are compared to dogs and swine.
Fuente: Geneva Bible Notes
D. The Condemnation of False Teachers 2:20-22
Peter focused his discussion next on the false teachers’ final doom to warn his readers of the serious results of following their instruction.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
To whom does "they" refer? Some interpreters believe the antecedent is the new Christians Peter mentioned at the end of 2Pe 2:18. [Note: E.g., Duane A. Dunham, "An Exegetical Study of 2 Peter 2:18-22," Bibliotheca Sacra 140:557 (January-March 1983):40-54.] Others think they are the unstable, unsaved people who were listening to the gospel. [Note: Gangel, p. 874.] Most commentators have concluded, however, that "they" are the false teachers who have been the main subject of Peter’s warning throughout this chapter and in the immediately preceding verses (2Pe 2:18-19). What Peter said of them in 2Pe 2:20-22 seems to bear this out.
"If the allusions in 2Pe 2:20-22 are to recent converts whom they lead astray, the description of hopelessness and ruin seems almost incredible. In the case of the teachers . . . such a description of utter ruin is entirely appropriate." [Note: Thomas, p. 273.]
How could Peter say the false teachers had escaped the defilements of the world by the "full knowledge" (Gr. epignosei) of the "Lord and Savior Jesus Christ?" One answer is that they did not. In this view Peter’s "if" introduces a hypothetical possibility that is not true to reality. However, his other uses of "if" in this chapter (2Pe 2:4; 2Pe 2:6-7) all introduce situations that really took place. The situation he described in 2Pe 2:20 seems to be a real situation too.
Another answer is that Peter was referring to false teachers who were Christians. Peter’s other descriptions of the false teachers in this epistle, especially in chapter 2, seem to portray unbelievers primarily. It seems very unlikely that now, at the climax of his exhortation, he would focus on the few false teachers that might have been Christians.
I think it is more likely that the false teachers in view here, as in the rest of the chapter, were unsaved. [Note: Cf. Blum, p. 282.] They had evidently heard the gospel preached and fully understood the apostles’ teaching that Jesus Christ was both Lord and Savior, but had rejected it. They escaped the defilements of the world in the sense that they had understood the gospel, acceptance of which liberates the sinner. In other words, the gospel is the key to escape. Their escape was possible because they had heard the gospel. To illustrate, suppose I have the cure for cancer in a pill, and you have cancer. If I give you the pill, one could say you escape your disease even though you choose not to swallow the pill.
The false teachers had thrown their key to deliverance away and had thereby become entangled and overcome again by the defilements of the world (cf. 2Pe 2:19 b). Their "first" state was eternal damnation without having heard the gospel, but their "last" worse state was eternal damnation having rejected the gospel. Greater privilege results in greater responsibility, and greater punishment if one rejects the privilege. Scripture teaches degrees of punishment as well as differences in rewards (cf. 2Pe 2:21; Mat 11:20-24; Luk 16:24; 2Co 9:6; Gal 6:7).
If new Christians are in view here, their earlier worldly life contrasts with their later worldly life under God’s discipline. It is their condition in this mortal life and at the judgment seat of Christ that is in view, not their eternal damnation. [Note: Dillow, p. 468.]
Those who believe that loss of salvation is what Peter was talking about in this verse and in 2Pe 2:21-22 have to deal with an insuperable problem. The problem is that such an interpretation makes Scripture contradict Scripture (cf. Joh 3:16; Joh 5:24; Joh 10:28-29; et al.).
"This passage [2Pe 2:20-22] is often quoted to prove the ’possibility of falling from grace, and from a very high degree of it too.’ But it is one of the last passages in the Bible that should be addressed to prove that doctrine. The true point of this passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed in fact there had been no real change." [Note: Albert Barnes, Barnes’ Notes on the New Testament, p. 1454.]