21<\/strong>. For it had been better for them not to have known the way of righteousness<\/em> ] The verb for “known” is, like the noun in the preceding verse, that which implies the fullest form of knowledge, as in 1Co 13:12<\/span>; 2Co 6:9<\/span>; 1Ti 4:3<\/span>. The “way of righteousness” is like the “way of truth” in 2Pe 2:2<\/span>, a comprehensive description of the religion of Christ as a whole, regarded here in its bearing on life, as there in its relation to belief.<\/p>\n to turn from the holy commandment delivered unto them<\/em> ] The word “delivered” implies, as in Luk 1:2<\/span>; 1Co 11:2 ; 1Co 11:23<\/span>; 1Co 15:3<\/span>; Jude, 2Pe 2:3<\/span>, the oral teaching of the elements of Christian faith and life which was imparted to all converts prior to their baptism. Stress is laid on the “commandment” because the Apostle is contemplating chiefly the sins of impurity of which the heresiarchs had been guilty rather than their dogmatic heresies as such.<\/p>\n For it had been better for them … – <\/B>Compare the notes at Mat 26:24<\/span>. It would have been better for them, for:<\/P> (1)Then they would not have dishonored the cause of religion as they have now done;<\/P> (2)They would not have sunk so deep in profligacy as they now have; and,<\/P> (3)They would not have incurred so aggravated a condemnation in the world of woe. If people are resolved on being wicked, they had better never pretend to be good. If they are to be cast off at last, it had better not be as apostates from the cause of virtue and religion.<\/P> Verse 21. For it had been better for them not to have known<\/B><\/I>] For the reasons assigned above; because they have sinned against more mercy, are capable of more sin, and are liable to greater punishment.<\/P> <\/P> The holy commandment<\/B><\/I>] The whole religion of Christ is contained in this one commandment, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; and thy neighbour as thyself.” He who obeys this great commandment, and this by the grace of Christ is possible to every man, is saved from sinning either against his God or against his neighbour. Nothing less than this does the religion of Christ require.<\/P><\/p>\n It had been better for them not to have known; <\/B>their sin had been less if they had not known the truth, but now they sin against knowledge, and therein their apostacy is much worse than their ignorance would have been. <\/P> The way of righteousness; <\/B>the way of obtaining righteousness by Christ, and of living godly in Christ, 2Ti 3:12<\/span>, prescribed in the gospel; the same which is called the right way, <\/I>2Pe 2:15<\/I><\/span>, and the way of truth, <\/I>2Pe 2:2<\/I><\/span>. <\/P> The holy commandment; <\/B>the same in other words. It is called holy, <\/I>not only as proceeding from God, who is holy, but as teaching nothing but what is holy, and being the means God useth in making men holy, and as being opposed to the pollutions of the world before mentioned. <\/P> <\/p>\n 21. the way of righteousness<\/B>“theway of truth” (2Pe 2:2<\/span>).Christian doctrine, and “the knowledge of the Lord and Saviour.”<\/P> turn<\/B>back again; so theGreek.<\/I> <\/P> from the holy commandment<\/B>theGospel which enjoins holiness;<\/I> in opposition to theircorruption.<\/I> “Holy,” not that it makes holy, butbecause it ought to be kept inviolate<\/I> [TITTMANN].<\/P> delivered<\/B>once for all;admitting no turning back.<\/P><\/p>\n For it had been better for them<\/strong>,…. Not that ignorance is good, or to be excused; but it would have been a lesser evil, and not so much aggravated:<\/p>\n not to have known the way of righteousness<\/strong>; the same with “the way of truth”, 2Pe 2:2<\/span>, and “the right way”, 2Pe 2:15<\/span>, the Gospel, which points out the way and method of a sinner’s justification before God, which is not by the works of the law, but by the righteousness of Christ imputed to them, and received by faith; and which teaches men to live soberly, righteously, and godly; and a large, notional, though not an experimental knowledge, these apostates had of the word and doctrine of righteousness, and indeed of the whole of the Christian religion, which may truly go by this name:<\/p>\n than after they have known [it]<\/strong>; owned, embraced, and professed it:<\/p>\n to turn<\/strong>: the Vulgate Latin version, and some copies, as the Alexandrian and others, add, to that which is behind; to their former lusts, or errors, or worse, which they had turned their backs upon externally:<\/p>\n from the holy commandment delivered unto them<\/strong>; by the commandment is meant the Gospel also, see 2Pe 3:2<\/span>; called holy, because of its nature and influence, and in opposition to the pollutions of the world; and which is the faith once delivered, Jude 1:3<\/span>, and which they received, as delivered to them; and, particularly, the ordinances of it, which they once submitted to, kept, and observed, as they were delivered to them, but now relinquished, or corrupted: wherefore, it would have been better for them to have been in their former ignorance, either in Judaism, or in Gentilism, since proportionate to a man’s light is his guilt, and so his punishment, see Ro 2:12<\/span>.<\/p>\n It were better <\/B> ( <\/SPAN><\/span>). Apodosis of a condition of second class without <\/SPAN><\/span>, as is usual with clauses of possibility, propriety, obligation (Matt 26:24<\/span>; 1Cor 5:10<\/span>; Rom 7:7<\/span>; Heb 9:26<\/span>).<\/P> Not to have known <\/B> ( <\/SPAN><\/span>). Perfect active infinitive of <\/SPAN><\/span> (cf. <\/SPAN><\/span>, verse 20<\/span>) to know fully.<\/P> The way of righteousness <\/B> ( <\/SPAN><\/span>). For the phrase see Mt 21:33<\/span>, also the way of truth (2:2<\/span>), the straight way (2:15<\/span>).<\/P> After knowing it <\/B> (<\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span> (just used) in the dative plural agreeing with <\/SPAN><\/span> (for them).<\/P> To turn back <\/B> (<\/SPAN><\/span>). First aorist active infinitive of <\/SPAN><\/span>, old and common verb, to turn back, to return.<\/P> From <\/B> (<\/SPAN><\/span>). Out of. So in Ac 12:25<\/span> with <\/SPAN><\/span>. With ablative case. See Ro 7:12<\/span> for <\/SPAN><\/span> applied to <\/SPAN><\/span> (cf. 1Ti 6:14<\/span>). II Peter strikes a high ethical note (1:5ff.<\/span>).<\/P> Delivered <\/B> (<\/SPAN><\/span>). First aorist passive participle feminine ablative singular of <\/SPAN><\/span>. <\/P> <\/p>\n <\/strong><\/p>\n 1) “For it had been better for them.”<\/strong> (Greek kreitton gar en auton) “For it was better for them” like Judas Iscariot not to have been born, Mat 26:24<\/span>.<\/p>\n 2) “Not to have known the way of righteousness.”<\/strong> (me epignokenai) not to have fully known the (holdon) way of righteousness, of salvation of soul and life, Mat 11:20-24<\/span>; Luk 12:47-48<\/span>.<\/p>\n 3) “Than after they have known it.”<\/strong> (he epignou-sin) “than fully knowing” as Cain did, as the rich young ruler did, as the rich man did.<\/p>\n 4) “To turn from the holy commandment delivered unto them.”<\/strong> (hupostrephsai) “to turn of their own volition, own accord.” (ek tes dedotheises) “from the delivered” (hagias entoles autois) “to them holy commandment” -evidently the way of salvation by repentance and faith, trust in Jesus Christ, Mar 1:15<\/span>; Luk 13:3<\/span>; Act 10:43<\/span>; Act 20:21<\/span>.<\/p>\n EXTERNAL REFORMATION<\/strong><\/p>\n The custom prevails in Paris of giving old buildings a new appearance, by recutting the stones of the walls. By this means the church of St. Genevieve has recently been modernized and beautified. It is so identified with the bloody massacre of St. Bartholomew’s that no renovation can obliterate its foul blot; its stains will not out, not its vile memories die. Old sinners seek to quiet their consciences in the same way. They recast and polish the outside with remarkable success, but the deep stains of guilt will ‘ not depart, except by the application of the blood of Christ. Beware of confounding reformation with conversion! Bloody memories cluster about the church of St. Genevieve, and bleaching bones fill its vaults, in spite of its external renovation.<\/p>\n – 6000 Windows<\/p>\n REFORMATION NOT SALVATION<\/p>\n A man of good parts and considerable culture fell under the influence of drink. A missionary found him friendless and desolate, rescued him from his degradation, and secured him a situation. After a little he fell into his former habits and many times during ten years, the missionary holding on to him, feeding and clothing him in need, and getting new places for him when ever he would reform for a short time. At length the inebriate began to feel deeply about his sins. He had tried to reform, and failed so often and for such a long time, that he felt there was no hope for him. Then he turned to God for help, and was saved. From that hour his demon was cast out. He prospered in business, and is a conspicuous example of the power of Christ to save the drunkard.<\/p>\n – 6000 Windows<\/p>\n 21. By saying that having forsaken the commandment delivered unto them, they returned to their own pollutions, he intimates first, how inexcusable they were; and secondly, he reminds us that the doctrine of a holy and virtuous life, though common to all and indiscriminately belonging to all, is yet peculiarly taught to those whom God favors with the light of his gospel. But he declares that they who make themselves slaves again to the pollutions of the world fall away from the gospel. The faithful also do indeed sin; but as they allow not dominion to sin, they do not fall away from the grace of God, nor do they renounce the profession of sound doctrine which they have once embraced. For they are not to be deemed conquered, while they strenuously resist the flesh and its lusts. <\/p>\n 2Pe. 2:21-22<\/span><\/strong> For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. It has happened unto 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.<\/strong><\/p>\n Expanded Translation<\/strong><\/p>\n Concerning these who have again become entangled in the lusts of this world, it would have been better for them not to have fully, accurately, and personally known the way of righteousness, rather than, having fully, accurately, and personally known it, to turn back (return) from (literally, out of) the holy and sacred commandment (that is, the whole body of Christian precepts) given over and entrusted to them. It has come to pass in their case in accordance with the true proverb; a dog who has returned to his own vomit, and (another true saying is) the sow that had bathed her body returned to the wallowing-place of mud, filth and dung.<\/p>\n _______________________<\/p>\n For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them<\/strong><\/p>\n The verbs rendered have known and having known are both forms of the verb epiginosko (see 2Pe. 2:20<\/span>). The noun form is defined in 2Pe. 1:2<\/span>. This full and accurate knowledge can only describe persons who were Christians, and is never used in this book with reference to one who only professes or claims to be a follower of Christ. Nor could it be construed to refer to those who only knew the way of Christ mentally, as one knows of a historical character. Peter never uses the term epignosis (knowledge) in this loose sense.<\/p>\n To the candid mind it must be admitted that Peter is saying that a man may at one time be a Christiana real oneand then turn back into the ways of the world. The very reason for giving this exhortation was so that the presently faithful ones might take heed and not fall away themselves!<\/p>\n The holy commandment (entole, order, charge, injunction) given to them is here used in a collective sense of the whole body of the moral or spiritual precepts of Christianity, as in 2Pe. 2:2<\/span>.<\/p>\n it has happened unto them according to the true proverb, the dog turning to his own vomit again<\/strong><\/p>\n See Pro. 26:11<\/span>. This is not a pretty picture, but God did not intend that it should be. Sin is repugnant to the Almightyand should be to us! Let us not more think of taking sin into our spiritual beings than we would of sharing this dogs meal with him!<\/p>\n But the particular kind of sin here indicated by returning to the vomit, is sin which one has at one time been coughed up or cast off, After ridding himself of it, this man goes back and again takes it into his life. The dog, once having cleansed his inward parts by getting the poisonous and upsetting materials out of his body, is far healthier if he keeps away from it! God help us to despise and hate all our former ways of rottenness and filth!<\/p>\n and the sow that had washed to wallowing in the mire<\/strong><\/p>\n This proverb is not found in the Old Testament. However, it was common in the Rabbinical writings, and is found in the Greek classics. Peter does not maintain that it was a part of Scripture (much less of the Book of Proverbs), but only that it was expressive of truth. The old sow, once washed (literally, bathed), would be far better off to stay away from the mire and dung from which she was just cleansed. Here again, the terribleness of sinparticularly sin returned tois emphasized. We should no more think of returning to our former worldly ways than we would of joining this sow after we had just taken a bath.<\/p>\n The Calvinists make much of the fact that Peter here likens men to dogs and pigs. Now pigs and dogs, they tell us, could never have their natures changedthey will only act, in the end, according to their true nature. This passage is cited as proof that their real character never was changed, and when they apostatized from their outward profession, they only acted out their natureonly showed that in fact there had never been any real change.<\/p>\n To make such an assertion concerning this passage is certainly to miss the very point of the inspired writer. Peter has just spoken of those who in fact had escaped the defilements of the world (2Pe. 2:20<\/span>) and this through the knowledge (epignosis) of the Lord and Saviour Jesus Christ. This full and careful knowledge of Christ is referred to every time the word know or knowledge is used in 2Pe. 2:20-21<\/span>. Who then, is the person that is willing to affirm that the apostle is only speaking of those who seemed to be Christians, but were only hypocrites? The basic and main reason for citing the case of the dog and the sow was to show their foolishness and harm in returning to something filthy. We are not told here to contemplate long and hard on the unchangeable nature of animals. Admittedly, many of us did have dog-like and pig-like characters before conversion. But if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new (2Co. 5:17<\/span>). Let all new creatures STAY NEW CREATURES!<\/p>\n (21) It had been better for them not to have known.<\/strong>There are many things of which the well-known lines.<\/p>\n Tis better to have loved and lost, do not hold good. To have loved a great truth, to have loved a high principle, and after all to lose them, is what often causes the shipwreck of a life. To have loved Jesus Christ and lost Him is to make shipwreck of eternal life.<\/p>\n The way of righteousness.<\/strong>The life of the Christian. That which from a doctrinal point of view is the way of truth (2Pe. 2:2<\/span>), from a moral point of view is the way of righteousness. So also the faith delivered to the saints of Jud. 1:3<\/span>, is the doctrinal equivalent of the holy commandment delivered unto them of this verse.<\/p>\n 21<\/strong>. <\/strong> Way of righteousness<\/strong> The way of justification from sin through faith in Christ, and of holy living. The laws for walking in this way <\/strong> constitute the holy commandment <\/strong> given them to be kept; but after keeping it for a time, they are now turned back out of <\/em> it. Surely, then, they were once in <\/em> it. Besides, the compound word rendered known <\/strong> means to know increasingly, <\/em> and implies that they had once been living, growing Christians. <\/p>\n It had been better<\/strong> Because in ceasing to add to <\/em> their faith, virtue, <\/em> etc., (2Pe 1:5<\/span>,) they came to forget how Christ saved them, (2Pe 1:9<\/span>,) and fell into the guilt of apostasy and a lower depth of sin; because they sin against greater knowledge and have less excuse; and because they will therefore receive a severer punishment. 2Pe 2:20-21<\/span> forcibly show the fall of these false teachers from a state of grace. Their certain doom is pronounced in 2Pe 2:1<\/span>; 2Pe 2:3 ; 2Pe 2:9<\/span>; 2Pe 2:12<\/span>; 2Pe 2:17<\/span>.<\/p>\n ‘For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them.’<\/p>\n And the sad thing for many of these people was that just as they were learning about the way of righteousness, and about Christ’s holy teaching, and were almost ready for full response, they were being turned back from it into the ways of these false teachers.<\/p>\n And the same was true for the false teachers themselves. They too had been introduced into the way of righteousness, but had then become caught up with ideas that took them in the opposite direction. Better were it that they had never become involved, for their present position now made it harder for them genuinely to come to Christ.<\/p>\n For ‘the way of righteousness’ compare Mat 21:32<\/span>. It was what was brought by John the Baptiser, in preparation for the coming of Jesus Christ. But they had not yet quite achieved to ‘the holy commandment delivered to them’, the teaching of Jesus Christ Himself (compare Joh 13:34<\/span>; Joh 15:12<\/span>; Joh 15:17<\/span>; and see Joh 14:15;<\/span>Joh 14:21<\/span>; Joh 15:10<\/span>).<\/p>\n 2Pe 2:21<\/span><\/em><\/strong>. <\/strong>It had been better for them not to have known, <\/em><\/strong>&c.<\/strong> By the word better, <\/em>is meant the lesser evil: which, when two evils are compared together, is accounted the greatest good. Righteousness <\/em>in this place does not stand for justice <\/em>alone, but comprehends all the graces and virtues of the Christian life. See 1Pe 2:24<\/span>. The two evils here compared are, their having remained idolatrous Heathens, in ignorance, infidelity, and vice; and their having once been enlightened and regenerated by the Spirit of God, and afterwards relapsing into the greatest and most scandalous vices. The latter is reckoned the greater evil, and therefore it is said, that they had better have continued in their former state. The commandment <\/em>was called holy, <\/em>because the observation of it rendered men holy, through divine grace, or freed them from the pollutions of the world. The holy commandment <\/em>is that great commandment which runs through the whole gospel, and which insists upon holiness of heart and life as absolutely necessary to everlasting salvation: for the gospel is not a collection of unconditional promises; <\/em>it contains commandments <\/em>also, which, through almighty grace, must be obeyed by all those who would inherit the promises. <\/p>\n 2Pe 2:21<\/span> . ] The same use of the imperf. where we should employ the conjunct., Mar 14:21<\/span> : ; cf. on the constr. Winer, p. 265 [E. T. 352].<\/p>\n ] . is not: “the way to virtue,” or “the way of salvation which leads to the moral condition of righteousness” (Schott), but a designation of Christianity in so far as a godly righteous life belongs to it; cf. 2Pe 2:2<\/span> . [82]<\/p>\n ] The dat. instead of the accus., dependent on ; by an attraction not uncommon in Greek.<\/p>\n ] is to be taken here in the sense of: “ to turn back to the former things<\/em> ;” cf. 2Pe 2:22<\/span> , as in Mar 13:16<\/span> ; Luk 17:31<\/span> , where it is connected with ; in Luk 8:55<\/span> , nevertheless, it is used in the same sense without adjunct; see critical remarks.<\/p>\n ] With , cf. Jud 1:3<\/span> .<\/p>\n is the law of the Christian life, cf. 1Ti 6:14<\/span> ; here mentioned because the passage treats of the moral corruption of the false teachers.<\/p>\n [82] In Steinfass’ observation: “By the of the righteousness is understood as being not the end, but the wayfarer,” the first is right, but the second wrong.<\/p>\n 21 For it had been better for them not to have known the way of righteousness, than, after they have known it<\/em> , to turn from the holy commandment delivered unto them. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 21. It had been better<\/strong> ] Nocuit sane Iudae fuisse apostolum, et Iuliano Christianum.<\/em> To begin well and not to proceed is but to aspire to a higher pitch, that the fall may be the more desperate. Non quaeruntur in Christianis initia, sed finis, <\/em> The begining of a Christian is not to be sought but the end, saith Jerome. Bp Bonner seemed at first to be a good man, and a favourer of Luther’s doctrines. Harding was once a powerful preacher against Popery, afterwards a cruel persecutor of the truth. Dr Shaxton, bishop of Salisbury, said to William Wolsey, martyr, and to others brought before him, Good brethren, remember yourselves and become new men. For I myself was in this fond opinion that you are now in, but I am now become a new man. Ah, said Wolsey, are you become a new man? woe be to thee, thou wicked new man! for God shall justly judge thee for an apostate. a<\/em> Islebius Agricola, that first Antinomian, condemned his error, publicly recanted it, and printed his revocation. Yet, when Luther was dead, he relapsed into that error.<\/p>\n<\/p>\n a<\/em> Queen Ann Boleyn procured Latimer and Shaxton to be made bishops, for the good opinion she had of them both. Acts and Mon. 1558. <\/p>\n 21<\/strong> .] Reason of these last words<\/em> . For it were<\/strong> (that use of the imperfect without , answering to the Latin “faciebam, ni:” see on Rom 9:3 ) better for them not to have known the way of righteousness<\/strong> (viz. the Christian life: cf. , 2Pe 2:2 ) than, having known it<\/strong> (dat. instead of accus. by a very common attraction), to turn back<\/strong> (not perf., but aor.: now implying merely the final character of the act) from<\/strong> (out of, as out of a way) the holy commandment<\/strong> (the moral law of the gospel: here so designated, because it is of moral corruption that the Apostle is treating) delivered to them<\/strong> (cf. ref. Jude, : where the arrangement of words is the same as here: being thrown forward and having the emphasis).<\/p>\n 2Pe 2:21<\/span> . . Also called “the way of truth,” 2Pe 2:2<\/span> , “the straight way,” 2Pe 2:15<\/span> . . Elsewhere in N.T. the singular is used to mean a particular precept. Cf.<\/em> Rom 7:12<\/span> , 1Ti 6:14<\/span> . It is characteristic of this writer to emphasise the aspect of Christianity, not only as faith, but as the moral law . Cf.<\/em> 2Pe 1:5<\/span> . . A strong ethical note pervades the teach-of 2 Peter.<\/p>\n not. App-105. <\/p>\n known. App-132. <\/p>\n turn = turn back. <\/p>\n from. App-104. <\/p>\n unto = to. <\/p>\n 21.] Reason of these last words. For it were (that use of the imperfect without , answering to the Latin faciebam, ni: see on Rom 9:3) better for them not to have known the way of righteousness (viz. the Christian life: cf. , 2Pe 2:2) than, having known it (dat. instead of accus. by a very common attraction), to turn back (not perf., but aor.: now implying merely the final character of the act) from (out of, as out of a way) the holy commandment (the moral law of the gospel: here so designated, because it is of moral corruption that the Apostle is treating) delivered to them (cf. ref. Jude, : where the arrangement of words is the same as here: being thrown forward and having the emphasis).<\/p>\n 2Pe 2:21. , than when they have known it) Understand it is, from it had been.-, delivered to them) Jud 1:3.<\/p>\n it had: Mat 11:23, Mat 11:24, Luk 12:47, Joh 9:41, Joh 15:22 <\/p>\n the way: Pro 12:28, Pro 16:31, Mat 21:32 <\/p>\n to turn: Psa 36:3, Psa 36:4, Psa 125:5, Eze 3:20, Eze 18:24, Eze 23:13, Zep 1:6 <\/p>\n holy: Rom 7:12, 1Th 4:2 <\/p>\n Reciprocal: Num 14:4 – General Num 15:31 – his iniquity Deu 5:32 – ye shall not Ezr 9:14 – we again Psa 78:41 – Yea Psa 101:3 – them Psa 107:7 – he led Pro 21:16 – wandereth Eze 46:9 – he that entereth in Mat 5:13 – if Joh 15:10 – ye keep Act 1:16 – which the 1Ti 1:13 – because 1Ti 5:24 – General 2Pe 2:2 – ways 2Pe 3:2 – and of 1Jo 2:19 – went out<\/p>\n 2Pe 2:21. For it had been better, etc. It is sometimes argued from this verse that it would be wise not to become a Christian in the first place, then one can avoid what Peter says is the worse of two states. The apostle had no such idea in mind when he wrote this passage, and the theory does him an injustice. Besides, the one who makes such a proposition assumes that only two states are possible and everyone must take one or the other of them. Such is not true for it is not necessary to decide on either, namely, either remain unconverted or go back into sin afterward. The thing he can do and should do is to know and enter the way of righteousness, then remain in it. The reason a backslider is in worse state than the alien sinner, is that his heart has been hardened by the experience and will be less favorable to the truth.<\/p>\n 2Pe 2:21. For it were better for them not to have known the way of righteousness, than, having known it, to turn back from the holy commandment delivered to them. The better here, as in 1Pe 3:17 (see note there), means more to their advantage. The way of righteousness is not quite the same as the Gospel or the way of salvation. It is a term for Christianity specifically on its ethical side, as a new moral life. Other phrases, such as the way of truth, describe it more definitely on its doctrinal side. The holy commandment is not to be limited either to the commandment known as the new commandment (Joh 13:34), or to the Sermon on the Mount. It is the ethical requirement of the Gospel as a whole, the law of life which Christ has left. Here, too, the description moves entirely within the sphere of character, and resembles the picture given by Christ Himself of two moral states, in His parable of the unclean spirit and the seven more wicked spirits (Mat 12:43-45).<\/p>\n As if the apostle had said, The sin and misery of these men had been far less, if they had never known the way of righteousness revealed by the gospel of Christ, than after they have known it, to forsake the practice of holiness, which by their baptismal profession they had obliged themselves unto. <\/p>\n Learn hence, That to sin against light and knowledge received in and by the gospel is a very heinous aggravation of sin. The condition of persons simply ignorant is not so sad by far as theirs who have been enlightened, and yet afterwards have apostatized. A relapse is ever more dangerous than the first sickness, more soon incurred, more hardly cured. Wo to those that relapse from God to the world, from truth to error, from grace to vice; their latter end will be worse than their beginning, if they recover not themselves again by timely repentance.<\/p>\n "Them" seems to continue to refer to unsaved false teachers. This verse amplifies the last statement in 2Pe 2:20.<\/p>\n It would have been better for the false teachers never to gain full knowledge of God’s commandment regarding holy behavior (the "way of righteousness") than having gained it to reject it. Turning from the light results in going into greater darkness (cf. Mat 12:43-45). Even for a believer, more light brings more responsibility and consequently more severe judgment (cf. Jas 3:1). [Note: See Green, p. 120.] <\/span><\/p>\n "Ignorance can be a very bad thing, but disobedience is always worse." [Note: J. Nieboer, Practical Exposition of 2 Peter Verse by Verse, p. 193.] <\/span><\/p>\n 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. 21. For it had been better for them not to have known the way of righteousness ] The verb for “known” is, like the noun … Continue reading “Exegetical and Hermeneutical Commentary of 2 Peter 2:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30439","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30439","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30439"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30439\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30439"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30439"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30439"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/P> <\/p>\nFuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Than never to have loved at all,<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"