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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="a2Pe2_1"><p><a onclick="return mV('2Pe',2,'1-22');">2Pe 2:1-22</a>. FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS.
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<p><b>1. But</b>—in contrast to the prophets "moved by the Holy Ghost" (<a onclick="return mV('2Pe',1,21);">2Pe 1:21</a>).
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<br><br><b>also</b>—as well as the true prophets (<a onclick="return mV('2Pe',1,'19-21');">2Pe 1:19-21</a>). Paul had already testified the entrance of false prophets into the same churches.
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<br><br><b>among the people</b>—Israel: he is writing to believing <i>Israelites</i> primarily (See on JFB for <a href="./Comm/jfb/1Pe/1Pe001.html#a1Pe1_1">1Pe 1:1</a>). Such a "false prophet" was Balaam (<a onclick="return mV('2Pe',2,15);">2Pe 2:15</a>).
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<br><br><b>there shall be</b>—Already symptoms of the evil were appearing (<a onclick="return mV('2Pe',2,'9-22');">2Pe 2:9-22</a>; <a onclick="return mV('Jud',1,'4-13');">Jude 1:4-13</a>).
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<br><br><b>false teachers</b>—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (<a onclick="return mV('2Pe',3,2);">2Pe 3:2</a>).
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<br><br><b>who</b>—<i>such as</i> (literally, "the which") shall.
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<br><br><b>privily</b>—not at first openly and directly, but <i>by the way,</i> bringing in error <i>by the side</i> of the true doctrine (so the <i>Greek</i>): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (<a onclick="return mV('Jud',1,4);">Jude 1:4</a>).
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<br><br><b>damnable</b>—literally, "of destruction"; entailing destruction (<a onclick="return mV('Phl',3,19);">Phl 3:19</a>) on all who follow them.
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<br><br><b>heresies</b>—<i>self-chosen</i> doctrines, not emanating from God (compare "will-worship," <a onclick="return mV('Col',2,23);">Col 2:23</a>).
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<br><br><b>even</b>—going <i>even</i> to such a length as to <i>deny</i> both in teaching and practice. <i>Peter</i> knew, by bitter repentance, what a fearful thing it is to deny the Lord (<a onclick="return mV('Luk',22,61,62);">Luk 22:61-62</a>).
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<br><br><b>denying</b>—Him whom, above all others, they ought to <i>confess.</i>
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<br><br><b>Lord</b>—"Master and Owner" (<i>Greek</i>), compare <a onclick="return mV('Jud',1,4);">Jude 1:4</a>, <i>Greek.</i> Whom the true doctrine teaches to be their OWNER <i>by</i> right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."
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<br><br><b>bought them</b>—Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His <i>propitiatory</i> sacrifice is included in the meaning (compare <a onclick="return mV('1Jo',4,3);">1Jo 4:3</a>).
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<br><br><b>bring upon themselves</b>—compare "God <i>bringing in</i> the flood <i>upon</i> the world," <a onclick="return mV('2Pe',2,5);">2Pe 2:5</a>. Man brings upon himself the vengeance which God brings upon him.
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<br><br><b>swift</b>—swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down <i>quick</i> into the pit." Compare <a onclick="return mV('Jud',1,11);">Jude 1:11</a>, which is akin to this passage.
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<p id="a2Pe2_2"><b>2. follow</b>—out: so the <i>Greek.</i>
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<br><br><b>pernicious ways</b>—The oldest manuscripts and <i>Vulgate</i> read, "licentiousness" (<a onclick="return mV('Jud',1,4);">Jude 1:4</a>). False doctrine and immoral practice generally go together (<a onclick="return mV('2Pe',2,18,19);">2Pe 2:18-19</a>).
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<br><br><b>by reason of whom</b>—"on account of whom," namely, the followers of the false teachers.
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<br><br><b>the way of truth shall be evil spoken of</b>—"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast <a onclick="return mV('1Pe',2,12);">1Pe 2:12</a>.
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<p id="a2Pe2_3"><b>3. through,</b> &c.—<i>Greek,</i> "IN covetousness" as their element (<a onclick="return mV('2Pe',2,14);">2Pe 2:14</a>, end). Contrast <a onclick="return mV('2Cr',11,20);">2Cr 11:20</a>; <a onclick="return mV('2Cr',11,20);">12:17</a>.
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<br><br><b>of a long time</b>—in God's eternal purpose. "<i>Before of old</i> ordained to condemnation" (<a onclick="return mV('Jud',1,4);">Jude 1:4</a>).
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<br><br><b>lingereth not</b>—though sinners think it lingers; "is not idle."
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<br><br><b>damnation</b>—<i>Greek,</i> "destruction" (See on JFB for <a href="./Comm/jfb/2Pe/2Pe002.html#a2Pe2_1">2Pe 2:1</a>). Personified.
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<br><br><b>slumbereth not</b>—though sinners <i>slumber.</i>
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<p id="a2Pe2_4"><b>4. if</b>—The apodosis or consequent member of the sentence is not expressed, but is virtually contained in <a onclick="return mV('2Pe',2,9);">2Pe 2:9</a>. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of <a onclick="return mV('2Pe',2,3);">2Pe 2:3</a>).
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<br><br><b>angels</b>—the highest of intelligent creatures (compare with this verse, <a onclick="return mV('Jud',1,6);">Jude 1:6</a>), yet not spared when they sinned.
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<br><br><b>hell</b>—<i>Greek,</i> "<i>Tartarus</i>": nowhere else in New Testament or the <i>Septuagint:</i> equivalent to the usual <i>Greek,</i> "<i>Gehenna.</i>" Not inconsistent with <a onclick="return mV('1Pe',5,8);">1Pe 5:8</a>; for though their final doom is <i>hell,</i> yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of <i>Tartarus</i> (called "the abyss," or "deep," <a onclick="return mV('Luk',8,31);">Luk 8:31</a>; "the bottomless pit," <a onclick="return mV('Rev',9,11);">Rev 9:11</a>) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.
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<br><br><b>delivered</b>—as the judge delivers the condemned prisoner to the officers (<a onclick="return mV('Rev',20,2);">Rev 20:2</a>).
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<br><br><b>into chains</b>— (<a onclick="return mV('Jud',1,6);">Jud 1:6</a>). The oldest manuscripts read, "dens," as ALFORD translates: the <i>Greek,</i> however, may, in Hellenistic <i>Greek,</i> mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.
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<p id="a2Pe2_5"><b>5. eighth</b>—that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."
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<br><br><b>preacher</b>—not only "righteous" himself (compare <a onclick="return mV('2Pe',2,8);">2Pe 2:8</a>), but also "a preacher of righteousness": adduced by Peter against the <i>licentiousness</i> of the false teachers (<a onclick="return mV('2Pe',2,2);">2Pe 2:2</a>) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.
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<p id="a2Pe2_6"><b>6. with,</b> &c.—"TO overthrow" [ALFORD].
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<br><br><b>ensample</b>—"of (the fate that should befall) those who in after-time should live ungodly." Compare <a onclick="return mV('Jud',1,7);">Jude 1:7</a>, "set forth for an example."
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<p id="a2Pe2_7"><b>7. just</b>—righteous.
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<br><br><b>filthy conversation</b>—literally, "behavior in licentiousness" (<a onclick="return mV('Gen',19,5);">Gen 19:5</a>).
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<br><br><b>the wicked</b>—<i>Greek,</i> "lawless": who set at defiance the <i>laws</i> of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.
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<p id="a2Pe2_8"><b>8. vexed</b>—<i>Greek,</i> "tormented."
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<p id="a2Pe2_9"><b>9. knoweth how</b>—He is at no loss for means, even when men see no escape.
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<br><br><b>out of</b>—not actually <i>from.</i>
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<br><br><b>temptations</b>—trials.
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<br><br><b>to be punished</b>—<i>Greek,</i> "being punished": as the fallen angels (<a onclick="return mV('2Pe',2,4);">2Pe 2:4</a>), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.
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<p id="a2Pe2_10"><b>10. chiefly</b>—They <i>especially</i> will be punished (<a onclick="return mV('Jud',1,8);">Jude 1:8</a>).
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<br><br><b>after</b>—following after.
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<br><br><b>lust of uncleanness</b>—<i>defilement:</i> "hankering after polluting and unlawful use of the flesh" [ALFORD].
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<br><br><b>government</b>—<i>Greek,</i> "lordship," "dominion" (<a onclick="return mV('Jud',1,8);">Jude 1:8</a>).
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<br><br><b>Presumptuous</b>—<i>Greek,</i> "Darers." <i>Self-will</i> begets <i>presumption.</i> Presumptuously daring.
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<br><br><b>are not afraid</b>—though they are so insignificant in <i>might; Greek,</i> "tremble not" (<a onclick="return mV('Jud',1,8);">Jude 1:8</a>, end).
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<br><br><b>speak evil of</b>—<i>Greek,</i> "blaspheme."
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<br><br><b>dignities</b>—<i>Greek,</i> "glories."
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<p id="a2Pe2_11"><b>11. which are</b>—though they are.
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<br><br><b>greater</b>—than these blasphemers. Jude instances <i>Michael</i> (<a onclick="return mV('Jud',1,9);">Jude 1:9</a>).
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<br><br><b>railing accusation</b>—<i>Greek,</i> "blaspheming judgment" (<a onclick="return mV('Jud',1,9);">Jude 1:9</a>).
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<br><br><b>against them</b>—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.
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<br><br><b>before the Lord</b>—In the presence of the Lord, <i>the Judge,</i> in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, <i>railing judgments,</i> though spoken with truth, <i>against dignities,</i> as being uttered irreverently, are of the nature of "blasphemies" (<i>Greek,</i> <a onclick="return mV('1Cr',4,4,5);">1Cr 4:4-5</a>). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." <a onclick="return mV('2Sa',16,7,8);">2Sa 16:7-8</a>, Shimei; <a onclick="return mV('Num',16,2,);">Num 16:2-3</a>, Korah, &c., referred to also in <a onclick="return mV('Jud',1,11);">Jude 1:11</a>; <a onclick="return mV('Num',12,8);">Num 12:8</a>, "Were ye (Aaron and Miriam) <i>not afraid to speak evil</i> of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."
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<p id="a2Pe2_12"><b>12.</b> (<a onclick="return mV('Jud',1,19);">Jude 1:19</a>).
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<br><br><b>But</b>—In contrast to the "angels," <a href= "#" onclick="return mV('2Pe',2,11);">2Pe 2:11</a>.
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<br><br><b>brute</b>—<i>Greek,</i> "irrational." In contrast to <i>angels</i> that "excel in strength."
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<br><br><b>beasts</b>—<i>Greek,</i> "animals" (compare <a onclick="return mV('Psa',49,20);">Psa 49:20</a>).
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<br><br><b>natural</b>—transposed in the oldest manuscripts, "born natural," that is, born naturally so: being <i>in their very nature</i> (that is, naturally) as such (irrational animals), born to be taken and destroyed (<i>Greek,</i> "unto capture and destruction," or <i>corruption,</i> see on JFB for <a href="./Comm/jfb/Gal/Gal006.html#Ga6_8">Ga 6:8</a>; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own <i>corruption.</i> <a onclick="return mV('Jud',1,10);">Jude 1:10</a>, <i>naturally...corrupt</i> themselves," and so <i>destroy</i> themselves; for one and the same <i>Greek</i> word expresses <i>corruption,</i> the seed, and <i>destruction,</i> the developed fruit).
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<br><br><b>speak evil of</b>—<i>Greek,</i> "<i>in the case of</i> things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": <a onclick="return mV('Col',2,18);">Col 2:18</a>, "<i>intruding into those things which he hath not seen.</i>"
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<p id="a2Pe2_13"><b>13. receive</b>—"shall carry <i>off</i> as their due."
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<br><br><b>reward of</b>—that is, <i>for</i> their "unrighteousness" [ALFORD]. Perhaps it is implied, <i>unrighteousness</i> shall be its own <i>reward</i> or punishment. "Wages of unrighteousness" (<a onclick="return mV('2Pe',2,15);">2Pe 2:15</a>) has a different sense, namely, <i>the earthly gain to be gotten by</i> "unrighteousness."
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<br><br><b>in the daytime</b>—Translate as <i>Greek,</i> "counting the luxury which is in the daytime (not restricted to <i>night,</i> as ordinary revelling. Or as <i>Vulgate</i> and CALVIN, "the luxury which is <i>but for a day</i>": so <a onclick="return mV('Hbr',11,25);">Hbr 11:25</a>, "the pleasures of sin <i>for a season</i>"; and <a onclick="return mV('Hbr',12,16);">Hbr 12:16</a>, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.
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<br><br><b>Spots</b>—<i>in themselves.</i>
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<br><br><b>blemishes</b>—disgraces: bringing <i>blame</i> (so the <i>Greek</i>) <i>on the Church and on Christianity</i> itself.
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<br><br><b>sporting themselves</b>—<i>Greek,</i> "luxuriating."
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<br><br><b>with</b>—<i>Greek,</i> "in."
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<br><br><b>deceivings</b>—or else passively, "deceits": <i>luxuries gotten by deceit.</i> Compare <a onclick="return mV('Mat',13,22);">Mat 13:22</a>, "Deceitfulness of riches"; <a onclick="return mV('Eph',4,22);">Eph 4:22</a>, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with <i>English Version,</i> <a onclick="return mV('Phl',3,19);">Phl 3:19</a>, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the <i>love-feast</i> (compare <a onclick="return mV('Jud',1,12);">Jude 1:12</a>) with <i>you,</i>" they are at the same time "luxuriating in <i>their own</i> deceivings," or "deceits" (to which latter clause answers <a onclick="return mV('Jud',1,12);">Jude 1:12</a>, end: Peter presents the positive side, "they <i>luxuriate</i> in their own deceivings"; Jude, the negative, "feeding themselves <i>without fear</i>"). But several of the oldest manuscripts, <i>Vulgate, Syriac,</i> and <i>Sahidic Versions</i> read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the <i>love-feasts</i> so as to make them subserve <i>their own</i> self-indulgent purposes.
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<p id="a2Pe2_14"><b>14. full of adultery</b>—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [HORNEIUS]. BENGEL makes the <i>adulteress</i> who fills their eyes, to be "alluring desire."
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<br><br><b>that cannot cease</b>—"that cannot <i>be made to cease</i> from sin."
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<br><br><b>beguiling</b>—"laying baits for."
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<br><br><b>unstable</b>—not firmly established in faith and piety.
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<br><br><b>heart</b>—not only the <i>eyes,</i> which are the channel, but the <i>heart,</i> the fountain head of lust. <a onclick="return mV('Job',31,7);">Job 31:7</a>, "Mine <i>heart</i> walked after mine <i>eyes.</i>"
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<br><br><b>covetous practices</b>—The oldest manuscripts read singular, "covetousness."
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<br><br><b>cursed children</b>—rather as <i>Greek,</i> "children of curse," that is, devoted to the curse. <i>Cursing</i> and <i>covetousness,</i> as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers <i>bless,</i> and curse not, and <i>so are blessed.</i>
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<p id="a2Pe2_15"><b>15. have</b>—Some of the seducers are spoken of as <i>already come,</i> others as <i>yet to come.</i>
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<br><br><b>following</b>—out: so the <i>Greek.</i>
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<br><br><b>the way</b>— (<a onclick="return mV('Num',22,23,32);">Num 22:23, 32</a>; <a onclick="return mV('Isa',56,11);">Isa 56:11</a>).
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<br><br><b>son of Bosor</b>—the same as <i>Beor</i> (<a onclick="return mV('Num',22,5);">Num 22:5</a>). This word was adopted, perhaps, because the kindred word <i>Basar</i> means <i>flesh;</i> and Balaam is justly termed <i>son of carnality,</i> as covetous, and the enticer of Israel to lust.
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<br><br><b>loved the wages of unrighteousness</b>—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to <i>fleshly lust</i> and <i>idolatry,</i> which often go together.
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<p id="a2Pe2_16"><b>16. was rebuked</b>—<i>Greek,</i> "had a rebuke," or <i>conviction;</i> an <i>exposure</i> of his specious wickedness on his being <i>tested</i> (the root verb of the <i>Greek</i> noun means to "convict on testing").
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<br><br><b>his</b>—<i>Greek,</i> "his own": his own beast convicted him of <i>his own</i> iniquity.
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<br><br><b>ass</b>—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.
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<br><br><b>dumb</b>—<i>Greek,</i> "voiceless-speaking <i>in</i> man's <i>voice</i>"; marking the marvellous nature of the miracle.
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<br><br><b>forbade</b>—literally, "hindered." It was not the <i>words</i> of the ass (for it merely deprecated his beating it), but <i>the miraculous fact of its speaking at all,</i> which <i>withstood</i> Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, <i>rebuked</i> his worse than asinine obstinacy; the ass <i>turned aside</i> at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, <i>in act, forbade</i> his madness. How awful a contrast—a <i>dumb beast</i> forbidding an <i>inspired prophet!</i>
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<p id="a2Pe2_17"><b>17.</b> (<a onclick="return mV('Jud',1,12,13);">Jude 1:12-13</a>.)
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<br><br><b>wells</b>—"clouds" in Jude; both <i>promising</i> (compare <a onclick="return mV('2Pe',2,19);">2Pe 2:19</a>) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (<a onclick="return mV('2Pe',2,18);">2Pe 2:18</a>).
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<br><br><b>clouds</b>—The oldest manuscripts and versions read, "mists," <i>dark,</i> and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from <a onclick="return mV('Jud',1,12);">Jude 1:12</a>, where it is appropriate, "clouds ...without water" (promising what they do not perform); but not here, "mists driven along by a tempest."
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<br><br><b>mist</b>—<i>blackness;</i> "the <i>chilling horror</i> accompanying <i>darkness</i>" [BENGEL].
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<p id="a2Pe2_18"><b>18. allure</b>—<i>Greek,</i> "lay baits for."
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<br><br><b>through</b>—<i>Greek,</i> "in"; the <i>lusts of the flesh</i> being the element IN which they lay their baits.
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<br><br><b>much wantonness</b>—<i>Greek,</i> "by licentiousness"; the bait which they lay.
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<br><br><b>clean escaped</b>—<i>Greek,</i> "really escaped." But the oldest manuscripts and <i>Vulgate</i> read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (<a onclick="return mV('2Pe',2,20);">2Pe 2:20</a>).
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<p id="a2Pe2_19"><b>19. promise...liberty</b>—(Christian)—These promises are instances of their "great swelling words" (<a onclick="return mV('2Pe',2,18);">2Pe 2:18</a>). The <i>liberty</i> which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and <a onclick="return mV('1Pe',2,16);">1Pe 2:16</a>; see on JFB for <a href="./Comm/jfb/1Pe/1Pe002.html#a1Pe2_16">1Pe 2:16</a>; (compare <a onclick="return mV('2Pe',3,15);">2Pe 3:15</a>; <a onclick="return mV('Rom',6,'16-22');">Rom 6:16-22</a>; <a onclick="return mV('Rom',8,15,21);">8:15, 21</a>; <a onclick="return mV('Gal',5,1,13);">Gal 5:1, 13</a> compare <a onclick="return mV('Jhn',8,34);">Jhn 8:34</a>).
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<br><br><b>corruption</b>— (See on JFB for <a href="./Comm/jfb/2Pe/2Pe002.html#a2Pe2_12">2Pe 2:12</a>); "destroyed...perish ...corruption."
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<br><br><b>of whom</b>—"by whatever...by the same," &c.
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<p id="a2Pe2_20"><b>20. after they</b>—<i>the seducers</i> "themselves" <i>have escaped</i> (<a onclick="return mV('2Pe',2,19);">2Pe 2:19</a>; see on JFB for <a href="./Comm/jfb/Hbr/Hbr006.html#Heb6_4">Heb 6:4-6</a>).
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<br><br><b>pollutions</b>—which bring "corruption" (<a onclick="return mV('2Pe',2,19);">2Pe 2:19</a>).
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<br><br><b>through</b>—<i>Greek,</i> "in."
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<br><br><b>knowledge</b>—<i>Greek,</i> "full and accurate knowledge."
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<br><br><b>the Lord and Saviour Jesus Christ</b>—solemnly expressing in full the great and gracious One from whom they fall.
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<br><br><b>latter end is worse...than the beginning</b>—Peter remembers Christ's words. "Worse" stands opposed to "better" (<a href= "#" onclick="return mV('2Pe',2,21);">2Pe 2:21</a>).
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<p id="a2Pe2_21"><b>21. the way of righteousness</b>—"the way of truth" (<a onclick="return mV('2Pe',2,2);">2Pe 2:2</a>). Christian doctrine, and "the knowledge of the Lord and Saviour."
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<br><br><b>turn</b>—back again; so the <i>Greek.</i>
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<br><br><b>from the holy commandment</b>—the Gospel which enjoins <i>holiness;</i> in opposition to their <i>corruption.</i> "Holy," not that it makes holy, but because it ought to be kept <i>inviolate</i> [TITTMANN].
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<br><br><b>delivered</b>—once for all; admitting no turning back.
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<p id="a2Pe2_22"><b>22. But</b>—You need not wonder at the event; for <i>dogs</i> and <i>swine</i> they were before, and dogs and swine they will continue. They "scarcely" (<a onclick="return mV('2Pe',2,18);">2Pe 2:18</a>) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (<a onclick="return mV('2Pe',2,18);">2Pe 2:18</a>). Peter often quoted Proverbs in his First Epistle (<a onclick="return mV('1Pe',1,7);">1Pe 1:7</a>; <a onclick="return mV('1Pe',2,17);">2:17</a>; <a onclick="return mV('1Pe',4,8,18);">4:8, 18</a>); another proof that both Epistles come from the same writer.
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