Exegetical and Hermeneutical Commentary of 2 Peter 2:22
But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
22. it is happened unto them according to the true proverb ] Literally, that (saying) of the true proverb has happened to them In the words that follow we have another of St Peter’s references, without a formal citation, to the Book of Proverbs (Pro 26:11). See notes on 1Pe 4:8 ; 1Pe 5:5. The form in which he gives the proverbs is participial. “The dog returned to his own vomit; the washed sow to her wallowing in the mire.” We have, however, the colloquial, allusive form which the proverb had assumed in common speech rather than an actual quotation, and the second part of the proverb is not found in the passage referred to. In both cases stress is laid on the fact that there had been a real change. The dog had ejected what was foul; the sow had washed herself, but the old nature returned in both cases. Those who after their baptism returned to the impurities they had renounced, were, in the Apostle’s eyes, no better than the unclean beasts. In the union of the two types of baseness we may, perhaps, trace a reminiscence of our Lord’s teaching in Mat 7:6.
Fuente: The Cambridge Bible for Schools and Colleges
But it is happened unto them according to the true proverb – The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life. Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally prevailed. There was no thorough internal change, any more than there is in the swine when it is washed, or in the dog. This passage, therefore, would seem to demonstrate that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, he quoted to prove that true Chrisfinns may fall from grace and perish. The dog and the swine had never been anything else than the dog and the swine, and these persons had never been anything else than sinners.
The dog is turned to his own vomit again – That is, to eat it up. The passage would seem to imply, that whatever pains should be taken to change the habits of the dog, he would return to them again. The quotation here is from Pro 26:11; As a dog returneth to his vomit, so a feel returneth to his folly. A similar proverb is found in the Rabbinical writers. Of the truth of the disgusting fact here affirmed of the dog, there can be no doubt. Phaedrus (Fab. 27.) states a fact still more offensive respecting its habits. In the view of the Orientals, the dog was reckoned among the most vile and disgusting of all animals. Compare Deu 23:18; 1Sa 17:43; 2Sa 3:8; 2Sa 9:8; 2Sa 16:9; Mat 7:6; Phi 3:2. See also Horace, II. Epis. 1, 26:
Vixisset canis immundus, vel amica luto sus.
On the use of this proverb, see Wetstein, in loc.
And the sow that was washed … – This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. See Wetstein, in loc. Its meaning is plain, and of the truth of what is affirmed no one can have any doubt. No matter how clean the swine is made by washing, this would not prevent it, in the slightest degree, from rolling in filth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly prevent his returning to his former habits; and when he does return, we can only say that he is acting according to his real nature – a nature which has never been changed, any more than the nature of the dog or the swine. On the characteristics of the persons referred to in this chapter, 2Pe 2:9-19, see the introduction, Section 3.
This passage 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 adduced 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 that in fact there had been no real change. This passage will prove – what there are abundant facts to confirm – that persons may reform externally, and then return again to their former corrupt habits; it can never be made to prove that one true Christian will fall away and perish. It will also prove that we should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. Thousands who have been externally reformed have ultimately shown that they. had no religion, and there is nothing in mere outward reformation that can suit us for heaven. God looks upon the heart; and it is only the religion that has its seat there, that can secure our final salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. According to the true proverb] This seems to be a reference to Pr 26:11: kekeleb shab al keo; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: “Orphah, which is nephesh habbehemith, the bestial soul, is returned to her mire.”
The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: , ‘ , “Go and reason with the swine, lest he be rolled in the mire.” This is called a true proverb: for it is a fact that a dog will eat up his own vomit; and the swine, howsoever carefully washed, will again wallow in the mire. As applied here it is very expressive: the poor sinner, having heard the Gospel of Christ, was led to loathe and reject his sin; and, on his application to God for mercy, was washed from his unrighteousness. But he is here represented as taking up again what he had before rejected, and defiling himself in that from which he had been cleansed.
Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up “their soursweet morsel of sin;” they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerous when the person has abandoned himself to his old sins! Yet it is not said that it is impossible for him to return to his Maker; though his case be deplorable, it is not utterly hopeless; the leper may yet be made clean, and the dead may be raised. Reader, is thy backsliding a grief and burden to thee? Then thou art not far from the kingdom of God; believe on the Lord Jesus, and thou shalt be saved.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But it is happened unto them according to the true proverb: this is added, to prevent the scandal that might arise from their apostacy; q.d. It is not to be wondered at that they are again entangled in and overcome by their former pollutions, when there never was a thorough change wrought in their hearts. Dogs and swine (beasts unclean by the law) they still were, under the greatest appearances of reformation, and such they now show themselves to be by their vile apostacy.
The dog is turned to his own vomit again: as dogs vomit up what is burdensome to them, but, still being dogs, and not having changed their natures by easing their stomachs, lick up their own vomit again; so these, under a fit of conviction, through the power of the word, disgorge those sins which burdened their consciences, but having thereby gotten some ease, and their old nature and love to their former lusts still remaining, they again return to the same sins they had for a time forsaken.
The sow that was washed to her wallowing in the mire: as swine, that naturally love the dirt and mire, if sometimes they be washed from it, yet, still retaining their former disposition, return again to it; so likewise these here mentioned, however they may be washed from the pollutions of the world, and by the preaching of the gospel brought off from their former ways of sin, and brought into a profession of holiness, yet, still retaining their old nature and corrupt dispositions, they are easily prevailed over by them, and so relapse into their former abominations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. ButYou need not wonder atthe event; for dogs and swine they were before, anddogs and swine they will continue. They “scarcely” (2Pe2:18) have escaped from their filthy folly, when they again areentangled in it. Then they seduce others who have in like manner “fora little time escaped from them that live in error” (2Pe2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7;1Pe 2:17; 1Pe 4:8;1Pe 4:18); another proof thatboth Epistles come from the same writer.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But it is happened unto them, according to the true proverb,…. Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, Pr 26:11.
The dog [is] turned to his own vomit again, and the sow that was washed to her wallowing in the mire; which expresses the filthy nature of sin, signified by vomit, mire, and dirt, than which nothing is more abominable and defiling; and also the just characters of these apostates, who are filly compared to dogs and swine and likewise their irreclaimable and irrecoverable state and condition, it being impossible they should be otherwise, unless their natures were changed and altered. In the Hebrew language, a “sow” is called , from the root , which signifies to “return”, because that creature, as soon as it is out of the mire and dirt, and is washed from its filthiness, naturally returns to it again: so such apostates return to what they were before, to their former principles and practices: in this manner the Jews explain the proverb,
“Tobiah returns to Tobiah, as it is said, Pr 26:11; as a dog returneth to his vomit r.”
r Vajikra Rabba, sect. 16. fol. 158. 4.
Fuente: John Gill’s Exposition of the Entire Bible
It has happened (). Perfect active indicative of , for which see 1Pe 4:12.
According to the true proverb ( ). “The word ( used absolutely, the matter of, as in Matt 21:21; Jas 4:14) of the true proverb” ( a wayside saying, for which see John 10:6; John 16:25; John 16:29). The first proverb here given comes from Pr 26:11. is a late and rare word (here only in N.T., in Diosc. and Eustath.) from , to vomit.
The sow that had washed ( ). H, old word for hog, here only in N.T. Participle first aorist direct middle of shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it.
To wallowing ( ). “To rolling.” Late and rare word (from , Mr 9:20), here only in N.T.
In the mire (). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (Story of Ahikar, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.
Fuente: Robertson’s Word Pictures in the New Testament
According to the true proverb [ ] . Lit., that of the true proverb, or the matter of the proverb. For a similar construction see Mt 21:21, that of the fig – tree; Mt 8:33, the things of those possessed. On proverb, see notes on Mt 13:3. Vomit [] . Only here in New Testament.
Wallowing [] . Only here in New Testament.
Mire [] . Only here in New Testament. This use of dogs and swine together recalls Mt 7:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “But it is happened to them.” (sumbebeken autois) “it has happened, come down upon them” -or overtaken them.
2) “According to the true proverb.” in keeping with the true (Greek paroimias picturesqus) parallel or similar saying.”
3) “The dog turned to his own vomit again.” (the) (Greek kuon) “canine, dog” – (epistrepsas epi to idion exerata) “is turning upon (its) own vomit.” or turns around to eat its own excrement … of its own deranged craving – as the dog turns to his own vomit of him, so moral reformers turn back to their own lusts and carnalities to enjoy them because they have never had their natures restrained by any new nature. They have not been born again. Mar 7:1-9.
4) “And the sow that was washed.” (kai hus) and (the) sow, mother hog (lousamend) “having been washed” made clean on the outside.
5) “To her wallowing in the mire.” (eis kulismon) into wallowing (Borborou) of mud or mire. Peter, like James, here -turned to illustrations of natural experiences to explain that as a dog’s or hog’s nature is not changed by his environment or association, so a sinner, a person who merely resolves to live clean, moral life of Christ, but does not receive a new nature by the new birth, can not live the upright life. If the dog’s nature could be changed to the non-carnivorous, he would not turn to eat his own vomit or excrement. If the (sow) could change her nature to that of a sheep, she would hate, avoid the mud, see. Even so the new nature of a child of God will not let them with pleasure or happiness live in rioting or worldliness. Gal 5:25; Col 3:1-3.
HABITS OF THE SOW
There is no regeneration for the sow in any amount of washing by water; the ablution over, away she wends again to her wallowing in the mire. Like the canine race (dishonouredly characterized in the same proverb) the porcine is of ill account in Holy Writ. As the flesh of the swine is formally prohibited as -unclean” in Leviticus, so in Isaiah the offering of swine’s blood is, by implication, denounced as almost inconceivably abominable, and the “eating swine’s flesh, and the abomination and the mouse,” are with execration connected together (Isa 66:3; Isa 66:17). Of the Mohammedans we are assured that nothing in the creed or practice of Christians does so much to envenom the hatred of Mohammedans against them as the fact of their eating pork. Besides its being an offence to their religion, their aversion of the flesh of the “unclean beast” resembles an instinctive antipathy, such as the “idea of uncleanness,” when once it sinks into the feelings, seems always to excite in those whose personal habits are scrupulously cleanly.
– Homiletic Commentary
Fuente: Garner-Howes Baptist Commentary
22. But it has happened unto them. As the example disturbs many, when men who had submitted to the obedience of Christ, rush headlong into vices without fear or shame, the Apostle, in order to remove the offense, says that this happens through their own fault, and that because they are pigs and dogs. It hence follows that no part of the sin can be ascribed to the gospel.
For this purpose he quotes two ancient proverbs, the first of which is found as the saying of Solomon in Pro 26:11. But what Peter meant is briefly this, that the gospel is a medicine which purges us by wholesome vomiting, but that there are many dogs who swallow again what they have vomited to their own ruin; and that the gospel is also a laver which cleanses all our uncleanness, but that there are many swine who, immediately after washing, roll themselves again in the mud. At the same time the godly are reminded to take heed to themselves, except they wish to be deemed dogs or swine.
Fuente: Calvin’s Complete Commentary
(22) But it is happened unto them according to the true proverb.More literally, There has happened to them what the true proverb says; but is of very doubtful authority. The word for proverb is the one used elsewhere only by St. John in his Gospel, and there translated once parable and thrice proverb. Parable, or allegory, would have been best in all four cases (Joh. 10:6, where see Note; Joh. 16:25; Joh. 16:29). The first proverb is found, Pro. 26:11, and if that be the source of the quotation, we have here an independent translation of the Hebrew, for the LXX. gives an entirely different rendering, dog being the only word in common to the two Greek versions. The word for vomit here is possibly formed by the writer himself; that for wallowing is also a rare word. The LXX. adds, and becomes abominable, which has no equivalent in the existing Hebrew text; and it has been suggested that these words may misrepresent the Hebrew original of the second proverb here. But it is quite possible that both proverbs come from popular tradition, and not from Scripture at all. If, however, the Book of Proverbs be the source of the quotation, it is worth while noting that no less than four times in as many chapters does St. Peter recall passages from the Proverbs in the First Epistle (1Pe. 1:7; 1Pe. 2:17; 1Pe. 4:8; 1Pe. 4:18). In the Greek neither proverb has a verb, as so often in such sayingsa dog that has returned to his own vomit; a washed sow to wallowing in the mire; just as we say the dog in the manger, a fool and his money.
The word for mire, not a very common one, is used by Irenus of the Gnostic false teachers of his day, who taught that their fine spiritual natures could no more be hurt by sensuality than gold by mire. For in the same way as gold when plunged in mire does not lay aside its beauty, but preserves its own nature, the mire having no power to injure the gold, so they say that they, no matter what kind of material actions they may be involved in, cannot suffer any harm, nor lose their spiritual essence. (chap. vi. 2). But it is not probable that Irenus knew our Epistle.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Proverb These fitting illustrations (Pro 26:11) of the brutish sensuality and disgusting moral filthiness into which these apostates had sunk, close the horrible description. Both were probably current sayings.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘It has happened to them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.’
What has simply happened is what the old proverb said, they have reverted to nature. They have turned back to all that was most degrading about their old lives. The dog has turned back to his vomit. The thought is perhaps of the scavenger dog which, when it can find no other food, returns to the remains over which it has previously vomited, or even to its own vomit lying in the road, for what nourishment it contains. The returning of such dogs to their own vomit was something that had disgusted men through the ages as Pro 26:11 brings out. In the same way the sow, having been washed, has gone back to wallowing in the mud. For both dog and sow seen together elsewhere compare Mat 7:6. The idea of their degraded and disgusting behaviour was clearly proverbial.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 2:22. But it is happened unto them The connection is, “It had been far better for them not to have done so:but they have relapsed into their old vices; and that is agreeable to some ancient proverbs; nothing new, or unheard of, hath happened unto them.” The ancients used to sum up their wisest and most useful observations in short, nervous, and expressive proverbs; which are more easily understood, and better remembered, than long, laboured discourses. The two following proverbs teach us, that a well-regulated life can proceed from nothing but constant watchfulness, through grace, over our tempers and actions, and a steady regard to the divine law. The former of these is found, Pro 26:11 the latter is said to have been also a common proverb among the ancients. Gataker takes these two proverbs to have a poetical turn, and to have been a distich of Iambics. Horace has a plain reference to both these proverbs, lib. 1: Ephesians 2 line 26 where he is speaking of the travels of Ulysses, and says, “If he had been conquered by the charms of Circe,
Vixisset canis immundus, vel amica luto sus.
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 the holy apostle, when some of the most elegant writers of classic antiquity have made use of, or referred to them
Inferences.There is no church so pure, but some false members, and even false teachers, may insinuate themselves into it; yet it is our duty to watch and pray, that the churches to which we respectively belong, may be guarded against their pernicious insinuations, and especially against the destructive heresies of those who deny the Lord who bought them. As we regard the edification of the church, and the salvation of our own precious and immortal souls, let us guard against whatever may justly deserve such an imputation as this. Woe be to those teachers who are actuated with a covetous spirit, who teach things which they ought not for the sake of filthy lucre, and make merchandise of the souls of their hearers! How swiftly does their damnation approach, though they perceive not the gradations by which it advances; and with what irresistible terror will it at length overwhelm them!
That our hearts may be preserved under an awful impression of the Divine judgments, let us often meditate on those displays of them of which the scripture informs us. And let us, in particular, reflect on the fall of the apostate angels, who were precipitated from heaven, and reserved in chains of darkness to the judgment of the great day; and while we contemplate this awful dispensation, let us adore that grace and compassion which laid hold on apostate man, and provided an all-sufficient Saviour for him. Let us call to remembrance the dissolution of the old world by a deluge of water, and the tremendous destruction of the cities of the plain by fire from heaven; and let us fear Him, who can at pleasure break open the fountains of the great deep, and open the windows of heaven, and emit from these his various magazines, deluges of water, or torrents of burning sulphur, to execute his vengeance. Who can flee from his pursuing hand? or who can be secure and happy but under his almighty protection? Yet awful as the terrors of his indignation are, his eyes are upon the righteous, and his ears are open to their cry.What a noble support and encouragement may it therefore be to the truly pious, who from day to day are vexing their righteous souls at the ungodly deeds of the wicked among whom they dwell, to reflect on the deliverance of Noah, and of Lot, from that general destruction with which they were surrounded. A more perfect and complete deliverance will be at length accomplished for all the faithful servants of God, and there will be no possibility of doubting any more his ability, or his willingness, to rescue them from every evil; for he will make the day of his vengeance on his enemies, a day of complete and everlasting salvation to his saints. And the Lord grant that we may all find mercy of the Lord in that important day.
Again. It is matter of grievous lamentation, that such wretches as those who are described in this chapter, should be any-where found in the Christian church. Let us be the less surprised, if any such spots and blemishes are discovered among us, on whom the ends of the world are come; but let the licentious character, here drawn, be noted with a just abhorrence, that if any such persons are found, they may with becoming indignation be put away. Many there are who seem to be as irrational and ravenous as brute beasts, and are far more pernicious to society than the race of savage or poisonous animals. They are indeed children of a curse, and they will inherit the curse, who thus contrive to make their lives one scene of iniquity; whose eyes, and lips, declare more wickedness in their hearts than they have power to execute. But it should be remembered, they are accountable to God, not only for all they do, but all they desire and wish to do; and they are incessantly aggravating that terrible account. These disciples of Balaam will surely receive his reward; those dark clouds will quickly, if they continue thus to obscure with their crimes the horizon in which they ought to shine as stars, be doomed to blackness of darkness for ever. May persons of such a character, how specious soever the form which they wear, be universally detected and disgraced; may none of their swelling words of vanity entice and ensnare those who appear just escaping from the delusions of error and the fetters of vice; and may none permit themselves to be seduced by promises of liberty from such mean and miserable slaves of corruption!
Finally, let us learn, by the awful conclusion of this chapter, to guard against all temptations to apostasy; may we never, after having long escaped the pollutions of the world, be entangled again, and overcome by them! Those expressive similes, taken from such loathsome and detestable animals, would not be sufficient to paint out the degree, in which we should ourselves be loathsome and odious, in the sight of that God, who is of purer eyes than to behold iniquity, and cannot look upon evil (Hab 1:13.). May we therefore, with the righteous, hold on our way; and, taking care to preserve the cleanness of our hands and hearts, may we daily wax stronger and stronger, (Job 17:9.) and shine with an increasing lustre! for the path of the just should be as a shining light, that shineth more and more unto the perfect day. (Pro 4:18.)
REFLECTIONS.1st, False teachers in the church have ever been more dangerous and destructive than all the persecutions of the enemies without. Against those the apostle warns the people.
1. He describes them. But there were false prophets also among the people of Israel of old, even as there shall or will be false teachers among you, who privily shall or will bring in damnable heresies, craftily perverting the word of God, and adulterating the doctrines of the gospel; even denying the Lord that bought them, disowning him as over all, God blessed for ever, or otherwise impugning his merit, dignity, and offices; as the others denied him who redeemed them from Egypt with his mighty hand, and by a long succession of miracles repeatedly delivered them out of the hands of their enemies, Deu 32:6 yet they both doctrinally and practically renounced and disowned him: and, as the dreadful consequence of their disobedience, these latter apostates, like the former, bring upon themselves swift destruction, which shall quickly come upon them to the uttermost. And many shall follow their pernicious ways, seduced by their cunning and ill examples; by reason of whom the way of truth shall be evil spoken of, and blasphemed by the enemies of the Christian name: and through covetousness shall or will they with feigned words make merchandize of you, influenced by the detestable principles of avarice, and, amidst all their specious professions, making religion their trade, and designing wholly their secular advantage.Note; They who enter the ministry for gain, must needs be deceivers, and perish in their wickedness.
2. He foretels their destruction. Whose judgment, now of a long time suspended, yet lingereth not; and their damnation slumbereth not, but soon shall it terribly overtake them in the midst of their security and sensuality. Note; Vengeance against sinners is often slow, but always sure. Three awful instances are here produced of God’s judgments.
(1.) The fallen angels. For if God spared not the angels that sinned, but cast them down to hell, though creatures of a higher rank than men; and delivered them into chains of darkness, to be reserved unto judgment at the great day: much less will he spare these obstinate offenders.
(2.) The antediluvian world. And God spared not the old world, when abandoned to wickedness; but saved Noah, the eighth person, with whom only seven more escaped in the ark, a preacher of righteousness, both of the righteousness of faith, and that moral righteousness to which he exhorted the men of his generation, calling them to repent of their iniquities: and, when they continued obstinate against his warnings, God issued forth the dread decree, opening the windows of heaven, bringing in the flood upon the world of the ungodly, and swallowing them up in the mighty waters. If therefore he executed such vengeance upon them, let not other incorrigible sinners think at present to escape.
(3.) The destruction of Sodom. And turning the cities of Sodom and Gomorrah into ashes, he condemned them with an overthrow, raining fire and brimstone upon them; making them an example unto those that after should live ungodly, that, taking warning by their fearful punishment, they may avoid or repent of their crimes before it be too late; otherwise, the same wrath shall still seize upon the ungodly and the sinner.
3. For the encouragement of the faithful, he mentions the wonderful escape of Lot from the flames. When God destroyed the cities where he dwelt, he delivered just Lot, vexed with the filthy conversation of the wicked, grieved for the dishonour brought thereby upon God, and for the ruin which must infallibly descend upon their devoted heads: for that righteous man, dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds, enduring the most painful reflections, in the view of their wickedness, and the vengeance which hung over them. The Lord knoweth, as is evident by this instance, how to deliver the godly out of temptations, and he will do it in his own good time; and to reserve the unjust unto the day of judgment to be punished, who, though they should escape any signal stroke of divine vengeance in this life, are reserved unto the last dreadful day, when their iniquities shall receive their just reward.
2nd, The apostle,
1. At large describes the seducing teachers, whose practices were similar to those of the vilest of those ungodly workers of former times, and who with them must perish. But chiefly them will God reserve unto judgment, that walk after the flesh, in the lust of uncleanness, like the men of Sodom; and despise government, seditious, refractory, unwilling to submit to any restraint: presumptuous are they, and self-willed; they are not afraid to speak evil of dignities, reviling both the ministers and apostles of Christ, and the civil magistrates set over them for the restraint of evildoers. Whereas angels, which are greater in power and might than every earthly potentate, yet bring not railing accusation against them before the Lord, reviling their persons and government. But these, despisers of God’s ordinances, as natural brute beasts, made to be taken and destroyed by men for whose use they were created, speak evil of the things that they understand not, reviling persons and things civil and religious, of whose excellence they have not the least knowledge; and shall utterly perish in their own corruption, abandoned to their wicked hearts, and left to their ruin: and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day-time, daring and impudent in sin, not even waiting for the night to cover their shame. Spots they are, and blemishes, a reproach to the name of Christian which they presume to bear; sporting themselves with their own deceivings, while they feast with you; they live in the indulgence of their sins, while they outwardly appear to maintain communion with you; having eyes full of adultery, whose wanton looks bespeak the impurity of their hearts; and that cannot cease from sin, enslaved by their sensual appetites, and insatiate in the indulgence of them; beguiling unstable souls, as Satan beguiled Eve through his subtilty, and tempting them to comply with their corrupt desires. An heart they have, exercised with covetous practices, all their contrivances and pursuits being to amass wealth: cursed children, under the wrath of a holy God; which have spoken the right way of salvation by Jesus Christ, and are gone astray from the paths of truth and holiness, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness, and, notwithstanding his specious professions to Balak’s messengers, really coveted the king of Moab’s offers; but was rebuked for his iniquity in a very signal manner; the dumb ass, on which he rode, speaking with man’s voice, by miraculous power, forbad the madness of the prophet, in presuming to go, after the warnings to the contrary which he had received, or to attempt the cursing of that people whom the Lord had blessed. These are wells without water, pretending to piety, but disappointing those who, like the thirsty traveller, come to them for the water of life; clouds that are carried with a tempest, that promise rain, but prove noxious vapours: to whom the mist of darkness is reserved for ever, going from the darkness of sin and error to the horrible and eternal darkness of hell. For when they speak great swelling words of vanity, pretending to high flights of science, and boasting their vast attainments, they allure through the lusts of the flesh, through much wantonness, by temptations suited to the corrupt inclinations of their hearers, those that were clean escaped from them who live in errorwho had experienced a real reformation and renovation of heart, but now relapse into their former abominations. While they promise them liberty, a carnal liberty to do as they list, without restraint, they themselves are the servants of corruption, the veriest slaves in nature to base and vile affections: for of whom a man is overcome, of the same is he brought in bondage; and no bondage is so dreadful as that of sin and Satan. Note; (1.) The sins of lewdness are the dreadful rocks, on which multitudes of unstable souls make shipwreck of the faith. (2.) They who have hearts set on their covetousness, are hardly turned away from their vile pursuits, though conscience, like the faithful monitor of Balaam, often startles and accuses them. (3.) None are so far escaped from the world, but they have need to watch and pray that they fall not into temptation. (4.) However speciously the snare may be laid, and whatever liberty we may promise ourselves in sin, we shall find the dire delusion to our cost, if we yield to temptation; and shall prove how fearful is the bondage of corruption.
2. He warns them, by all the dreadful consequences of apostacy, to beware of these seducers. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christhave embraced and received the gospel in its divine power and efficacythey are again entangled therein and overcome, so as to become again slaves to their lusts and appetites, the latter end is worse with them than the beginning, and their state more guilty than when they lay before in utter darkness, ignorance, and error. For it had been better for them not to have known the way of righteousness, or to have received Christ and his salvation, than, after they have known it,have experimentally enjoyed it,to turn from the holy commandment delivered unto them. But it is happened unto them, according to the true proverb, The dog is turned to his own vomit again, and, the sow, that was washed, to her wallowing in the mire. Note; None perish with such aggravated guilt, as those who were once cleansed from their guilt and renewed in grace, and afterwards fail in their course, and relapse finally into iniquity. Woeful will be the end of apostates.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:22 . The two proverbial expressions which form the close bring out how contemptible is the conduct just described.
] “ it has happened to them,” “has befallen them .”
] The same construction, Mat 21:21 : ; denotes a figurative speech or mode of expression generally. is added in order to bring out that the proverb has here too proved true; the author employs the singular , because the two proverbs following have one and the same meaning.
] The verse of the O. T. Pro 26:11 , LXX., runs: , ; in spite of the similarity, it is yet doubtful whether the writer had this passage in his eye; probably he took this , like that which follows, which can be traced to no written source, from popular tradition.
] is not to bo taken as a verb fin., but the predicate is, after the manner of proverbial expression, joined without the copula to the noun (Winer, p. 331 [E. T. 443]): “a dog that has returned to its ” ( . .: “ what has been vomited ”).
] may be supplied from what precedes, but thus this second would lose its independence; breviloquence is natural to proverbs (Winer, p. 547 [E. T. 735]); , according to the sense, points sufficiently to a verb of motion to be supplied: “ a sow that has bathed itself, to the .” [83]
( . .), equal to : the place for wallowing. The genit. ( . .) shows the nature of the where the swine wallow; the other reading, , indicates the act of wallowing.
Similar passages are to be found in the Rabbis. Cf. Pott in loc .
[83] Steinfass interprets erroneously: “A sow that was bathed, in order the better to wallow in the mire.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
READER! what an awful thing it must be, in a church, calling itself Christian, to be under the direction of false teachers. Professing the name of Christ, and yet denying his Godhead! Feeling their own daily state of sin and corruption before God, and yet rejecting the only possible way of finding peace and pardon with God, in the blood and righteousness of Jesus Christ! My soul! come not thou into their secret; unto their assemble mine honor be not thou united, Oh! for grace, in the midst of a crooked and perverse generation, to brave every opposition of men; and faithfully, fully, and unceasingly to proclaim the Lord our Righteousness.
Precious Lord Jesus! let thy name be as ointment poured forth. And, as thou knowest how to deliver the godly out of temptation; do thou keep them now, O Lord, in these awful seasons, when the Holy Ghost is admonishing the Church, that false teachers will arise, even among the people. Lord! give! us grace, to discern grievous wolves from true shepherds, and those that love the flock from those that live only to fleece them. My soul is relieved in the view, that Jesus knows his sheep, and is known of them. He will keep them in the dark and cloudy day. He will watch over them for good. He will bring them home, and bring them in, to his everlasting kingdom. Precious Lord Jesus! how safe and secure are all thine, kept by thine own power!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
Ver. 22. The dog is turned ] Proverbia haec sunt Canonica, quae Christiano nauseam commoverent. God will spew out apostates for ever, teaching them how they should have spewed out their sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] Further description of their state by two proverbial expressions . There hath happened to them that of the true proverb (for construction, see reff.: and Lucian, dial. mort. viii. 1, , ), The dog gone back (i. e. “ which has gone back :” is not a finite verb, but simply a predicate of ) to his own vomit (in ref. Prov. we have , . It may seem however somewhat doubtful, whether the proverbs, as here cited, be meant to be taken from Scripture, or rather not both of them from the popular parlance, as here expressed.
seems hardly to be found elsewhere than here (Schleusner cites Dioscorides vi. 19: adding “et alii,” but qu.?): the verb occurs in ref., and Aristoph, Vesp. 993, Hippocrates, al. See Lobeck on Phryn. p. 64: and Schleusner in voce): and, The sow after washing (the middle sense must not be pressed: it is the word commonly used of men, transferred to an animal) to ( is generally understood before . But it seems better, with Huther, to understand the proverb as self-contained, and elliptical, as in “Sweets to the sweet”: so, “The washed sow to the mire”) wallowing in the mire (if we read , we must render “the place of wallowing.” In either case, the gen. imports that which characterizes the wallowing, and is a possessive gen. It is of, belongs to, mire).
Fuente: Henry Alford’s Greek Testament
2Pe 2:22 . : “the content of the true proverb” has been “verified,” or “realised” in their case. The first proverb is found in Pro 26:11 . The second is apparently not derived from a Hebrew source. Both are quoted familiarly in an abbreviated form ( cf. WM. p. 443). The interpretation of the second is an exegetical crux. Bigg takes = “having bathed itself in mud”. The sense is, “not that the creature has washed itself clean in water (so apparently the R.V.), still less that it has been washed clean (as A.V.), and then returns to the mud; but that having once bathed in filth it never ceases to delight in it”. This, however, is to force the meaning of , which is consistently used of washing with water. Again, the point of the proverb is to illustrate to . The dupes of the false teachers were cleansed and returned to pollution.
The question is important whether is Middle or Passive? Dr. Rendel Harris ( Story of Aiar , p. lxvii.) may have discovered the original proverb in the following, appearing in some texts of Aiar. “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”. If this be the source of the . . is Middle (Moulton, Proleg. pp. 238 39).
A friend of my own, with a knowledge of animals, tells me that the pig is often washed in certain forms of dishealth, to open the pores of the skin. The animal, being unprotected by hair, finds the sun’s heat disagreeable, and wallows again in the mud for coolness. The dried mud protects the skin from the rays. found only here and in Jer 38:6 . Cf. Acta Thomae, 53. . In the Legends of Pelagia , which, though late, are written in good vernacular Greek, both noun and corresponding verb are found. , . ( Die Pelag. Legend. , ed. Usener, p. 21). Bishop Wordsworth suggested that the double proverb is an inexact quotation of two iambic lines
.
If he is right, 2 Pet. cannot be charged with the use of the two rare words, and . Bigg suggests (ed., p. 228) that the Proverbs of Solomon had been unified by some Jewish paraphrast, and this one of the pig added to the canonical collection.
Fuente: The Expositors Greek Testament by Robertson
it is = there hath.
according to = the (fulfillment) of.
true. App-175.
proverb. Greek. paroimia. See Joh 10:6.
turned = turned back.
to. App-104.
vomit. Greek. exerama. Only here.
again. Omit. Quoted from Pro 26:11.
sow. Greek. hus. Only here.
washed. App-136.
wallowing. Greek. kulisma. Only here. Compare Mar 9:20.
mire. Greek. borboros. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] Further description of their state by two proverbial expressions. There hath happened to them that of the true proverb (for construction, see reff.: and Lucian, dial. mort. viii. 1, , ), The dog gone back (i. e. which has gone back: is not a finite verb, but simply a predicate of ) to his own vomit (in ref. Prov. we have , . It may seem however somewhat doubtful, whether the proverbs, as here cited, be meant to be taken from Scripture, or rather not both of them from the popular parlance, as here expressed.
seems hardly to be found elsewhere than here (Schleusner cites Dioscorides vi. 19: adding et alii, but qu.?): the verb occurs in ref., and Aristoph, Vesp. 993, Hippocrates, al. See Lobeck on Phryn. p. 64: and Schleusner in voce): and, The sow after washing (the middle sense must not be pressed: it is the word commonly used of men, transferred to an animal) to ( is generally understood before . But it seems better, with Huther, to understand the proverb as self-contained, and elliptical, as in Sweets to the sweet: so, The washed sow to the mire) wallowing in the mire (if we read , we must render the place of wallowing. In either case, the gen. imports that which characterizes the wallowing, and is a possessive gen. It is of, belongs to, mire).
Fuente: The Greek Testament
2Pe 2:22. , but) You may wonder that they thus turn back: but there is little room for wonder; for they were before, and they still continue, dogs and swine.-, proverb) , Septuagint, , the Proverbs of Solomon, Pro 1:1; also Pro 26:11, , , …, as a dog, when he returneth to his vomit, and becometh hateful, etc. Peter had frequently quoted the Proverbs of Solomon in his former Epistle, 1Pe 1:7, 1Pe 2:17, 1Pe 4:8; 1Pe 4:18, and now he quotes them also in the other. This may be added to the other arguments, which show that both the Epistles are the production of one and the same writer.-, vomit) Animals which live among men more easily contract the stomach [which takes place in the act of vomiting] than those which are wild. It is a word which is rarely met with; and Gataker notices some traces of Iambic verse,-
,
.
Who would not loathe the vomit of sin?
Fuente: Gnomon of the New Testament
The dog: Pro 26:11
Reciprocal: Lev 14:43 – General Num 14:4 – General Deu 14:8 – the swine Deu 23:18 – dog Psa 78:41 – Yea Pro 11:22 – a jewel Pro 21:16 – wandereth Pro 23:35 – I will Mat 7:6 – that Luk 8:13 – which Eph 4:19 – with Phi 3:2 – of dogs 1Ti 1:13 – because Tit 1:14 – turn 1Pe 4:4 – excess
Fuente: The Treasury of Scripture Knowledge
2Pe 2:22. The proverb about the dog is in Pro 26:11, but I have no information about the one concerning the sow. The two proverbs are stated only as an illustration of what men did, not that they had to do. If we apply the reasoning and my comments of the preceding verse to this one, it will say that the sick dog did not have to retain the objectionable matter in his stomach, nor did he have to return to it afterward. Likewise, it was proper to wash the sow after her mire and then for her to stay away from the place of filth. It is not so strange that dumb animals would act as here described, but men may be expected not to imitate them. If they do they will duplicate the saying in verse 12 where men are shown to act like the “brute beasts that were made to be taken and destroyed,” and certainly no person would wish to place himself in that class.
Fuente: Combined Bible Commentary
2Pe 2:22. There has happened unto them that of the true proverb. Two proverbial sayings follow. As having the same import, however, they are dealt with as if they made but one. The term is the one which is applied to the Proverbs of Solomon by the Greek Version of the Old Testament. It means any kind of common saying or saw, however; and in the New Testament it occurs only here and in Johns Gospel (Joh 10:6; Joh 16:25; Joh 16:29, where it is translated both parable and proverb). Instead of the simple expression the true proverb, we have the periphrasis that of the true proverb, or the matter of the true proverb, as it might be rendered; a form found also in the later Classics, as well as elsewhere in the New Testament (Mat 21:21; cf. also Mat 8:33; Mat 16:23; Rom 8:5). The but which the A. V. introduces is not sufficiently supported.
A dog turning again to his own vomit. So the original gives the proverb in the abrupt form of a participle without a finite verb. The word vomit occurs only here. In Pro 26:11 we have a saying apparently so similar to this, that it has been usual to speak of Peter as quoting it here. The actual terms in the original, however, differ so much as to make it more probable that he was simply repeating a well-known popular maxim.
and, A sow having washed herself, to wallowing in the mire. The reading varies between two forms of the term rendered wallowing, one of which would mean the wallowing-place, the other (which is the better attested) the act of wallowing. The term occurs only here, and the same is the case with that for mire. This second proverb has no definite parallel in the Old Testament, and is taken, therefore, from the mouth of the people. Compare, however, the comparison of a fair woman without discretion to a jewel of gold in a swines snout (Pro 11:22), and our Lords word, neither cast ye your pearls before swine (Mat 7:6). Compare also Horaces he would have lived a filthy dog, or a hog delighting in mire (Epistles, Book 2Pe 1:2, line 26). The repute of the dog and the sow, not only in Judea but generally throughout the East, is well known. The former, as an unclean animal and the scavenger of Oriental towns, became a term of reproach, a name for ones enemies (Psa 22:16; Psa 22:20), a figure of the profane or impure (Rev 22:15; cf. also Mat 15:26; Mar 7:27). The latter was forbidden to be eaten not only among the Jews, but also among the Arabs, the Phoenicians, and other Eastern nations. To the priests of Egypt, too, swines flesh was the most hateful of all meats. If these verses are pressed, as is often the case, into the controversy on the nature of grace as indefectible or otherwise, the two proverbs would certainly favour the Calvinistic view rather than the Arminian. For their point is, that the nature of the creatures was not changed, but that each, after a temporary separation, returned to the impurity which was according to its nature. So the idea is taken to amount to thisLet us not be stumbled or dismayed. The sure foundation of God has not given way. These wretched men were never what they professed to be. They had, indeed, undergone a process of external reformation; but it was external merely, their heart all the while remaining unchanged, like the washing of a swine, which you may make clean, but can never make cleanly (Lillie). But in point of fact these doctrinal questions are not fairly in view here.
Fuente: A Popular Commentary on the New Testament
Observe here, The odious character given of apostates; the apostle compares them to dogs and swine, who, though washed in the water of baptism externally, yet their natures were never internally renewed by the Holy Ghost, as Christ’s sheep are. All the outward reformation of life which is found in unrenewed persons, is but like the washing of a swine, which you may make clean, but can never make cleanly; upon occasion it will again to the mire; make the swine a sheep, change its nature, and it will never delight in filth more; but whilst it retains its filthy nature, it will delight in filthiness. Dogs that have disgorged their stomachs are dogs still; and swine washed are swine still. No wonder then if temptation draw them to return to their vomit, and mire again.
O our God! as thou hast outwardly washed us in baptism, do thou inwardly renew us, and thoroughly sanctify us by thy Holy Spirit: as we are the workmanship of thine hands, make us also the sheep of thy pasture, that our love to purity may daily more and more increase: That when apostatizing sinners return to their vomit with the dog, and to the mire with the swine, and so draw back unto perdition, we may be of the number of those that persevere to the salvation of ours souls. Amen.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 22
According to the true proverb. Proverbs 26:11. The whole passage comprised in this chapter, both in its import and in its language, bears a very striking resemblance to the 2 Peter 2:1,4,6,10,11,15,17,18; Jude 1:4,6,7,8,9,11,12,16,18.
Fuente: Abbott’s Illustrated New Testament
Peter compared the false teachers to unclean dogs and swine (cf. Mat 7:6; Pro 26:11). Practice betrays nature. Dogs return to corruption that comes from within them: vomit. Pigs return to filth that they find outside themselves, even though their handlers may clean them up occasionally. [Note: See McGee, 5:741-44, for his "parable of the prodigal pig."] The false teachers in view do both things.
"The sense is, not that the creature has washed itself clean in water (so apparently the R.V.), still less that it has been washed clean (as A.V.), and then returns to the mud; but that having once bathed in filth it never ceases to delight in it." [Note: Bigg, p. 287.]
"Instead of being sheep, they were pigs and dogs . . ." [Note: Wiersbe, 2:460.]
Peter’s statement about the false teachers in this verse is his most derogatory of them, and it brings his warning to avoid these heretics to its climax.
One writer argued that, "Gnosticism, in whatever stage or form, had little or nothing to do with these communities." [Note: Michael Desjardins, "The Portrayal of the Dissidents in 2 Peter and Jude: Does It Tell Us More About the ’Godly’ Than the ’Ungodly’?" Journal for the Study of the New Testament 30 (June 1987):95.] However, another scholar wrote in his excellent commentary that he saw some Gnostic influence. [Note: Kelly, pp. 338 and 349.] Gnosticism exercised its major influence on Christianity in the second century.