Daring, self-willed, they do not tremble when they revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness; but he received a rebuke for his own transgression, for a mute donkey, speaking with a voice of a man, restrained the madness of the prophet. These are springs without water and mists driven by a storm, for whom the black darkness has been reserved. For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved. For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them. It has happened to them according to the true proverb, “A dog returns to its own vomit,” and, “A sow, after washing, returns to wallowing in the mire.” (2:10b–22)

Faithful shepherds protect their sheep. They work hard, day after day to instruct, reprove, correct, and train God’s people (cf. 2 Tim. 3:16–17)—leading their flocks on the path of truth (Ps. 119:105). Like the Good Shepherd Himself, they stand guard even when spiritual enemies threaten (Acts 20:28–32; cf. John 10:13–14). Cowardice is not a consideration for them; neither is compromise. After all, they have received a divine commission, to “shepherd the flock of God [until] the Chief Shepherd appears” (1 Peter 5:2, 4).

Because they love the truth and genuinely care for the health of their congregations, genuine shepherds are always leery of false teaching. They recognize the deadly nature of Satan’s lies—spiritual fabrications designed to deceive, divide, and ultimately destroy God’s people. That’s why faithful pastors proclaim truth and expose error with such tenacity. They realize eternity is at stake.

Along these lines, the Puritan John Owen wrote:

In other words, godly church leaders take an aggressive stand against false teachers and their doctrines. They cannot embrace or tolerate error in the name of love, nor can they simply ignore it. Instead, they are called to “refute those who contradict” (Titus 1:9).

Peter himself was a concerned pastor (1 Peter 5:1–4), responding to false teachers with rhetorical fury. In fact, many years earlier, Jesus had charged him specifically to feed God’s people (John 21:15–17). Now, in penning his second epistle, Peter reserved the strongest words of divine rebuke for those who would substitute spiritual poison for the pure milk of the Word (cf. 1 Peter 2:2). His pointed description completes the portrait of false teachers begun in 2:1–3. (As the previous section did, so this one closely parallels Jude’s epistle.)

In this passage, the Holy Spirit does not specifically identify the targets of Peter’s criticism. The text does not even give a detailed description of the exact errors being refuted. It follows, then, that the apostle’s diatribe was intended to be applied generally to false teaching in any form and at any time. Those who propagate doctrinal deception invite the highest levels of divine denunciation—condemnation that is deserved for at least five reasons: their presumption, their practices, their premium, their prophecies, and their perversion.

THEIR PRESUMPTION

Daring, self-willed, they do not tremble when they revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, suffering wrong as the wages of doing wrong. (2:10b–13a)

Ever since Satan’s initial rebellion (cf. Ezek. 28:17), pride has been the primary characteristic of God’s enemies (cf. 1 Tim. 3:6). False teachers, of course, can be no exception to this. Both their words and their actions betray attitudes of self-centered arrogance and self-willed presumption typical of the unregenerate who are the devil’s children. They are brazen and audacious, daring (tolmētai—literally “darers” or “reckless ones”) to defy God in exalting themselves, no matter the consequences (e.g., 2 Chron. 32:25; Est. 3:5; Dan. 4:30; 5:20, 22–23; Acts 12:21–23). They are determined to have their own way at any cost, being stubborn and self-willed (authadeis)—a term that connotes a self-pleasing conceit and obstinacy.

To illustrate the extent of their unshakeable presumption, Peter notes that these false teachers do not tremble when they revile angelic majesties. Revile (blasphēmēo), of which the English word blaspheme is a transliteration, means “to slander” or “to speak lightly or profanely of sacred things” (cf. 2 Kings 19:4, 22; Ps. 74:18; 1 Tim. 1:20; Rev. 16:10–11). And angelic majesties in this context refers to demons (cf. Jude 8), who are majesties (doxa, “glories”) in that they possess a transcendent, supernatural being, beyond the human level (Eph. 6:12). Although these false teachers were mere mortals, who were by nature “lower than the angels” (Ps. 8:5 NKJV), they arrogantly considered themselves superior to angelic beings.

The Bible indicates that even fallen angels retain the imprint of divine majesty a shadow of their pre-Fall glory. In this sense, they are like sinful men—who still retain the divine image (Gen. 1:26; Ps. 8:5)—and post-Fall creation—which still evidences its God-given magnificence (1 Cor. 15:40–41). Thus there remains a transcendant amount of dignity for demons, even though they are fallen. The apostle Paul implied this when he referred to demons as principalities, powers, and rulers (cf. 2 Cor. 10:3–5)—delineating at least three levels of majesty and authority within the demonic realm. Although they are certainly subservient to God, fallen angels (under the leadership of Satan) wield extensive influence and power in this world (John 12:31; cf. Eph. 2:2). A powerful demon hindered the mighty angel Gabriel for twenty-one days from doing God’s work until the archangel Michael and the most powerful angels came to help him (Dan. 10:13). Yet, the false teachers of Peter’s day simply mocked demons fearlessly, presuming that they (as fallen men) were somehow greater than fallen angels.

It should be recognized that many modern false prophets in the extreme sectors of the charismatic movement make their fortunes supposedly binding and flippantly damning demons, as if they had real power over them. They are actually false exorcists like the “sons of one Sceva” (Acts 19:13–16) and perfectly fit Peter’s description. Pagans develop elaborate schemes to appease their demonic gods. Yet, pseudo-Christian teachers and preachers brashly declare their authority over the forces of hell.

In contrast, even righteous angels who are greater in might and power do not bring a reviling judgment against them (the angelic majesties of v. 10) before the Lord. Since there is no modifier, the term angels refers to the holy ones who are certainly greater in might and power than either fallen men or demons. But even from their exalted position, holy angels do not disrespect their fallen counterparts like the false teachers do. For example, the preeminently powerful Michael, “when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, ‘The Lord rebuke you!’” (Jude 9). Like Michael, believers should not confront Satan and his minions alone. Instead, they should seek God’s intervening power against demons. Yet false teachers, by stark contrast, are so self-confident, brazen, and reckless that they did what even Michael “did not dare” to do—directly reviling angelic majesties as though they had authority over them. (For more on the struggle between Michael and Satan, see the comments on Jude 8–9 in chapter 12 of this volume.)

The reckless blasphemies of God and angels by false teachers demonstrate that they are like unreasoning animals (cf. Jude 10). They are comparable to beasts that have no rational capability, operating solely on self-indulgence and unthinking passion. Animals are born as creatures of instinct, meaning that their responses to stimuli are preprogrammed, having been built into their genetic makeup by God (cf. Gen. 1:30). Because they operate on instinct, animals are not rational; thus they make no intellectual contributions to society. In fact, for most of them, their primary role in the ecological system is to be captured and killed, thereby providing meat for other members up the food chain.

Spiritual pretenders, dishonestly presenting themselves as true teachers, exhibit an animal-like ignorance, reviling where they have no knowledge. They ridicule divine truth and heavenly authority, including things they do not even understand. Like animals, they make no positive contribution and would actually serve others best by being dead. Hence the end of verse 12 predicts that they will … be destroyed; they will not escape God’s future wrath. When God’s fire consumes the entire world and all its creatures (3:7, 12), false teachers will also be finally wiped out in the destruction of those creatures. Jude adds that false teachers’ instinctive evil programs them to be destroyed (v. 10). As God’s enemies, having intentionally distorted the message of His Word, they will all face eternal punishment in the lake of fire (Rev. 20:9–15).

In fact, the lake of fire is where false teachers will forever endure the fury of God’s wrath, suffering wrong as the wages of doing wrong. (Suffering wrong is not the best translation, since it might be misunderstood that it is wrong for God to judge them. The Greek is adikoumenoi, a present middle or passive verb form best understood as meaning “to be damaged,” “to be harmed,” or “to be injured” [cf. Rev. 2:11].) In that way they epitomize the law of sowing and reaping: “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” (Gal. 6:7; cf. Hos. 10:12–13). Those who dedicate themselves to false doctrine, exhibiting a presumptuous approach to spiritual things, will eternally be punished for their transgressions (cf. Jer. 8:1–2; 14:15; 29:32).

THEIR PRACTICES

They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; (2:13b–14)

As a general rule, sinners tend to engage in debauchery at night: “For those who sleep do their sleeping at night, and those who get drunk get drunk at night” (1 Thess. 5:7). According to historians, pagan Roman society tolerated dissipation and revelry as long as it was discreetly confined to the cover of darkness. But it frowned on and disapproved of debauchery during the daytime when it could be viewed by everyone. Because of its public nature, such behavior was considered inappropriate, even by Roman unbelievers. Nonetheless, the false teachers of Peter’s day were so consumed with lust, greed, and vice that they considered it a pleasure to revel in the daytime, not wanting to wait until nightfall.

In light of their passion for perversion, Peter likened these spiritual charlatans to stains and blemishes—two terms that speak of filthy spots, defects, scabs, and things diseased. Like malignant sores, the false teachers were reveling in their deceptions and openly enjoying the fruit of their sin. At the same time, they deceived those under their teaching influence (Rom. 16:18; 2 Tim. 3:13; Jude 16–19; cf. Jer. 23:26; 2 Cor. 11:13; 2 Thess. 2:10) by actively promoting wickedness in the lives of their followers.

To make matters worse, the false teachers brought their lewdness into the church, purposefully choosing to carouse with the saints. The word translated carouse (suneuōcheomai) means “to eat together,” or “entertain together,” as in a public meal. Here it may refer to the church’s love feast that accompanied the Lord’s table (cf. comments on Jude 12a in chapter 12 of this volume). By feigning faith in Christ, the false teachers pretended to have a rightful place at the table. But in fact they were a polluting influence. Elsewhere in the New Testament, as a safeguard against such intrusions, the Holy Spirit warns believers to conduct special church meals with propriety (1 Cor. 11:20–22), to beware of false teachers who might want to infiltrate them (Matt. 7:15; cf. Acts 20:28–31; 1 Cor. 16:13), and to turn such men away (2 John 9–11).

In verse 14, Peter shifts the focus from the false teachers’ public behavior to their private thoughts and actions. Having eyes full of adultery indicates that these spiritual frauds no longer possessed any moral self-control; they could not even look at a woman without viewing her as a potential object of their adultery or fornication (cf. Matt. 5:28). Put simply, their lust was overpowering and insatiable—an appalling form of lasciviousness that was brimming with sinful desire.

Yet, even as menacing predators, the false teachers still gained a following within the church. As agents of Satan, they were enticing unstable souls—preying upon the spiritually weak (cf. James 1:6), convincing them to believe doctrinal lies, and enticing them into debauched lifestyles. The word enticing (deleazō) literally means “to catch with bait,” and the apostle’s word picture is unmistakable. The false teachers, like fishermen using a lure, tricked their victims to believe their deceptions. Under the guise of authentic ministry, they targeted the unsuspecting (cf. 2 Tim. 3:6–8)—the spiritually immature, undiscerning, or unbelieving. Peter knew that the only sure defense against their tactics was a strong foundation in God’s Word (1 Peter 2:1–3; cf. Eph. 4:14; 1 John 2:13).

Beyond sexual favors, the false teachers of Peter’s day were also interested in accumulating wealth. The phrase having a heart trained in greed indicates that their immorality was always accompanied by avarice. Trained (gumnazō), from which the English word gymnasium is derived, is an athletic term meaning “exercise,” or “discipline.” As a verb, it presents a disturbing description of the false teachers. William Barclay explains:

Without question, Peter understood that their actions were not accidental. Their offenses were crimes of premeditation, not momentary lapses of judgment. As masterminds of sin, the false teachers had planned their attacks and purposed their hearts toward sensual and materialistic ends.

With understandable disgust, the apostle responds with a blunt but appropriate appellation, accursed children. As liars and hypocrites, the false teachers epitomized those whom God has cursed to hell. Peter’s phrase is a Hebraism expressing the idea that people are “children” of whatever influences most dominate their lives (cf. Gal. 3:10, 13; Eph. 2:1–3; 1 Peter 1:14). As servants of Satan and slaves to sin, they were rightly denounced as children of hell’s curse.

THEIR PREMIUM

forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness; but he received a rebuke for his own transgression, for a mute donkey, speaking with a voice of a man, restrained the madness of the prophet. (2:15–16)

The dictionary defines premium as an inducement to doing something, or a motivator to accomplishing a task. In the case of false teachers, Peter revealed that their primary incentive was and is personal gain. Put simply, their premium was really a price tag—they were motivated by money, as has already been noted in verses 3 and 14. In order to further illustrate his point, Peter compared false teachers to the Old Testament false prophet Balaam (Num. 22–24; cf. Jude 11).

The false teachers, like Balaam before them, were forsaking the right way. The right way is an Old Testament metaphor indicating obedience to God’s Word (Gen. 18:19; 1 Sam. 12:23; Job 8:19; Pss. 18:30; 25:9; 119:14, 33; Prov. 8:20, 22; cf. Acts 13:10). Forsaking describes a direct, deliberate rebellion against Scripture. By rejecting God’s Word, the false teachers of Peter’s day refused to walk in obedience, choosing instead to wander away in spite of the eternal consequences (cf. Jude 13). In so doing, they foolishly followed the way of Balaam, the son of Beor.

The story of Balaam is a classic example of a prophet who was motivated by financial gain. Having been hired by Balak, the king of Moab, Balaam attempted to curse the people of Israel as they wandered in the wilderness (Num. 22:1–6). Balak saw the Israelites as a military threat and hoped to defeat them with Balaam’s help. Having garnered a reputation as a prophet-for-hire, Balaam was from a city along the Euphrates River where scholars have found evidence of a cult of prophets whose activities resembled Balaam’s practices.

In the first half of Numbers 22, Balaam appears to be a faithful prophet (vv. 7–21). Yet, even in this passage, Balaam’s stall tactics imply that he hoped to negotiate a higher payment from Balak before performing his prophetic service (v. 13). Of course, in the end, Balaam did not curse Israel but rather blessed her. Nonetheless, he was more than willing to accept Balak’s riches (vv. 18, 40; 24:13) because he loved the wages of unrighteousness (cf. Prov. 11:18). If God had not intervened on Israel’s behalf, Balaam would have willfully sinned for his own material profit (cf. Deut. 23:4–5).

Even though Balaam claimed to speak only the words of God, the Lord knew that he wanted to curse Israel in exchange for money. Because of his greed, Balaam received a rebuke for his own transgression. While he was riding on his mute donkey, the Lord miraculously caused the animal to speak (Num. 22:22–35) and the madness of the prophet was restrained. The term translated madness (paraphronia) literally means “beside one’s own mind.” In other words, Balaam was so greedy that he was “beside himself.” His love of money had caused him to act irrationally (cf. 2 Cor. 11:23).

In addition to his greed, Balaam was also motivated by sexual immorality. When his attempt to curse Israel failed, the prophet tried to ruin the Hebrews through moral corruption. He used his influence to promote relationships that God had strictly forbidden (Ex. 34:12–16; Deut. 7:1–4; Josh. 23:11–13; Ezra 9:12; cf. Ex. 23:32)—namely, marriages between the Israelites and their pagan neighbors, the Moabites and Midianites (Num. 25; 31:9–20). In Numbers 31:16, Moses identifies Balaam as a primary corrupting influence: “Behold, these [pagan women] caused the sons of Israel, through the counsel of Balaam, to trespass against the Lord in the matter of Peor” (cf. Num. 25:1–3). Balaam encouraged the Israelites to practice idolatry, immorality, and intermarriage in a second attempt to destroy them—this time by assimilating them into pagan Canaanite society. The prophet’s apostasy not only assaulted God’s holiness, but it also threatened the very existence of His chosen people. Although Balaam knew better, he allowed fleshly impulses to guide his choices. And, as a result, he suffered the ultimate penalty of death (Num. 31:8; cf. Prov. 13:15).

THEIR PROPHECIES

These are springs without water and mists driven by a storm, for whom the black darkness has been reserved. For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved. (2:17–19)

Three main features have always characterized the ministry style of false teachers. First, they are authoritarian (Jer. 5:31), invariably ruling over their churches in a domineering fashion (cf. 3 John 9–10), and strongly denouncing any who question their authority. To make matters worse, they almost always lack formal training or reputable ordination, operating beyond any legitimate biblical or theological accountability.

Second, false teachers minister in a man-centered way (Jer. 23:16, 26; Ezek. 13:2), pandering to what they think people want to hear and accept (cf. Isa. 30:10; 2 Tim. 4:3–4). As a result, they preach their own visions (Lam. 2:14; Ezek. 13:9; Zech. 10:2; Col. 2:18) of health, wealth, prosperity, and false peace (Jer. 6:14; 23:17; Ezek. 13:10, 16). The true teacher emphasizes God’s holiness, man’s sinfulness, and the desperate condition that results. But false teachers prefer messages of their own making—syrupy deceptions that appeal to the carnal appetites of their listeners.

Third, they treat the historic, Scripture-based doctrines of the church with contempt (cf. Jer. 6:16). Instead of proclaiming biblical orthodoxy, they promote their own self-styled novelties, methods, and doctrines. They purposefully distance themselves from the past, arrogantly endorsing some new-fangled approach to ministry, and often claiming private revelation from God in its defense.

To be sure, all three of these characteristics matched the false teachers of Peter’s day. But the apostle was not fooled by their glamour or their gimmicks. He knew them for who they really were—springs without water and mists driven by a storm (cf. Jude 126).

In describing the false teachers, Peter chose two metaphors that represent water, the most essential natural commodity of the arid Middle East. Due to its relative scarcity and vital importance, water provided the perfect illustration of spiritual sustenance. In fact, the Lord Jesus Christ had used this same metaphor years earlier when he promised His disciples: “If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water’” (John 7:37–38).

Thus, like mirages in the hot desert sand, Peter describes the false teachers as those who promise what they do not deliver. They are springs without water, offering the spiritually thirsty nothing more than false hopes of relief. They are also mists driven by a storm. In the eastern Mediterranean region, sea breezes periodically bring in mist and fog that appear to signal rain. But sometimes the atmospheric moisture stays only briefly and produces no significant rainfall. The land is left dry and parched; the inhabitants are left disappointed. Like those mists, false teachers are without substance and provide no life-changing refreshment (cf. Jude 12).

Peter again did not hesitate to announce the terrible judgment that awaits false teachers, for whom the black darkness has been reserved (cf. Jude 13). The black darkness mentioned here refers to hell—the place of eternal punishment where both fire (Matt. 13:42; 25:41) and darkness (Matt. 8:12; 22:13) coexist.

Despite the fact that they have no spiritual substance to offer, false teachers invariably claim great wisdom and knowledge—speaking out arrogant words of vanity. Through their flamboyant verbosity and high-sounding rhetoric, they fool their followers into believing that they possess deep theological scholarship, profound spiritual insight, and even direct revelations from God. With such “truths” they dazzle their victims (Jude called such men “wandering stars,” v. 13), while in reality they say nothing that is truly divine and, like a meteor, fade into blackness (cf. Jude 13b). In today’s church, these words of vanity (cf. 1 Tim. 1:5–6; 6:3–5; 2 Tim. 2:14–18; Titus 3:9) include the flowery vocabulary of religious ritualism, the convoluted doctrines of pseudo-Christian cults, and the academic arguments of mainstream liberalism.

As in Peter’s day, contemporary false teachers use their empty, haughty speech to entice their listeners by fleshly desires, by sensuality. They do not care about bringing the truth to people’s minds; instead, they target people’s lusts—offering a carnal, feelings-oriented message that feeds the sensual instincts of its hearers. Often such teachers possess a personal charm and charismatic appeal that other people, especially vulnerable women, find attractive (cf. 2 Tim. 3:1–6; 4:3–4).

Individuals who follow false teachers are those who barely escape from the ones who live in error. In other words, they are men and women who through moral resolution are trying to better themselves. They include people who struggle with broken relationships, wrestle with emotional “felt needs” and spiritual problems, and desperately desire relief from guilt, anxiety, and stress. They are dissatisfied with the lifestyle of the ones who live in error—the average mass of unregenerate humanity—and seek some better way to live (cf. Mark 10:17–22) or some form of religious experience (cf. Acts 8:18–24). But that does not mean they are truly redeemed. In fact, in their dissatisfaction, loneliness, and self-betterment attempts, they are highly vulnerable to the seductive exploitations of false teachers.

In appealing to these people, false teachers promise freedom and victory while they themselves are slaves of corruption. Their empty guarantees include liberation, purpose, prosperity, peace, and happiness. Yet, they do not even possess those blessings themselves. In fact, they are slaves to their lust, for by what a man is overcome, by this he is enslaved. They are so thoroughly dominated and controlled by their sinful nature (John 8:34; Rom. 6:16) that their teaching is void of any divine power. Although they offer freedom, they are slaves to sin, utterly unable to bestow true spiritual freedom because they reject Jesus Christ—the only One who can truly liberate the soul (John 8:31–32, 36; Rom. 8:2; Gal. 5:1; Heb. 2:14–15; cf. James 1:25).

THEIR PERVERSION

For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them. It has happened to them according to the true proverb, “A dog returns to its own vomit,” and, “A sow, after washing, returns to wallowing in the mire.” (2:20–22)

To be sure, the false teachers of Peter’s day were outwardly religious people. They had professed faith in Jesus Christ and probably convinced the people that they knew far more about Him than they actually did. Otherwise they would not have been able to infiltrate the church so effectively.

In pursuing religion, specifically Christianity, they in a sense escaped the defilements of the world. Defilements, or “pollution,” is miasma, a transliterated word in English that conveys the same meaning as it does in Greek: “a vaporous exhalation formerly believed to cause disease … an influence or atmosphere that tends to deplete or corrupt.” The debauched system of the world produces, as it were, poisonous vapors, infectious evils, and moral pollutions in every conceivable form. Unsaved humanity is heavily contaminated by the world’s immorality and vanity, and some, such as those who become false teachers, seek to escape it. They do so by the knowledge of the Lord and Savior Jesus Christ, finding provisional shelter in the church. Such knowledge is an accurate awareness about Christ, but it is not a saving knowledge of Him (Matt. 7:21–23; Heb. 6:4–6; 10:26–29). Thus, their efforts ultimately result in nothing more than temporary and superficial moral reform through religion—the religion of nominal Christianity, devoid of genuine faith and repentance.

It is evident that false teachers are not really in Christ because they are again entangled in the world’s defilements and are overcome. They are not the “overcomes” the apostle John wrote about in his first epistle (1 John 5:4–5) or the book of Revelation (2:7, 11, 17, 26; 3:5, 12, 21). Since there is no real salvation for them—no grace received to overcome the power of sin (Eph. 1:7), walk by the Holy Spirit (1 Cor. 2:12–13; Eph. 2:8–10), and persevere in the faith (Phil. 2:12–13; 2 Thess. 1:11–12)—they sink back into the pollution of the world and completely reject the gospel of salvation. This last state is much worse for them than the first. After all, those who understand the truth and still turn away will face far greater judgment than those who have never heard (cf. Matt. 10:14–15; 11:22–24; Mark 6:11; Luke 12:47–48).

In light of this, it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them (cf. Matt. 26:24). The way of righteousness is the Christian faith (see the discussion of 2:2 in chapter 5 of this volume). Because of the greater condemnation they face, false teachers would be better off not hearing about Scripture and doctrine than, having contemplated it, to reject it. Their insincere consideration of the gospel gives them access to divine teaching in God’s Word, the holy commandment (cf. Ex. 24:12; Deut. 6:1, 25; Josh. 22:5; 2 Kings 17:37; Pss. 19:8; 119:96; Prov 6:23; Matt. 15:3; John 12:50; Rom. 7:12; 16:26; 1 John 2:7). But they ultimately renounce Christ and His saving truth. Thus, they spurn the only true way of salvation and are subsequently left without any hope of eternal life. The writer of Hebrews gives a similar warning against apostasy:

Later in that letter, the writer reiterates the same truth in different words:

(For commentary on the Hebrews passages, see John MacArthur, Hebrews, MacArthur New Testament Commentary [Chicago: Moody 1983], 142–49, 276–80.)

Apostate teachers, as Peter describes them, actually develop from within the church where, partially exhumed from the muck of society’s wickedness, they hear the truth but ultimately reject it. Like Judas Iscariot, they breed in close proximity to Jesus Christ and His Word—cloaking themselves in the feigned righteousness of hypocrisy. Ultimately, they use the church solely for their own selfish purposes, like spiritual parasites, seductively seeking to drag as many as possible down with them, to the fiendish satisfaction of the hosts of Satan (cf. 1 Tim. 4:1–2).

In a final portrayal of their despicable nature, Peter described the false teachers by using graphic imagery from the animal kingdom. His first analogy of what happened to them is according to the true proverb, Proverbs 26:11, “A dog returns to its own vomit.” The second is probably borrowed from an ancient secular adage, “A sow, after washing, returns to wallowing in the mire.” In biblical times, dogs and swine were both contemptible animals (cf. Job 30:1; Ps. 22:16; Matt. 7:6; Luke 16:21). Dogs, for instance, were rarely kept as household pets because they were usually half-wild mongrels—often dirty, diseased, and dangerous (cf. 1 Kings 14:11; 21:19, 23–24; Isa. 56:11; Rev. 22:15). They lived on garbage and refuse, and were even willing to eat their own vomit. It is not surprising, then, that the Jews treated dogs with contempt and disgust. Swine similarly represented filth, being the ultimate in uncleanness to the Jews (cf. Luke 15:15–16). This was primarily because the Mosaic law declared them ceremonially unclean (Lev. 11:7; Deut. 14:8). Peter’s comparison, then, is unmistakable: False teachers are the epitome of spiritual uncleanness and smut.

Contemporary Christianity, sadly, contains many people like the ones Peter describes in this passage. They have sought personal improvement and moral reformation in their quests for spiritual and religious experience. Many of them have become teachers, preachers, and self-styled prophets within the professed church. Tragically, like dirty dogs or unclean pigs, they eventually return to their old lifestyles—rejecting the only One who can truly reform them. Those who become spiritual leaders are in reality false teachers, motivated by their own selfish pursuits and sensual desires. In view of their appalling character and damning influence, Peter’s warning is clear: Stay away from false teachers and expose them! Believers are to listen to the true apostles and prophets, not the false ones (3:1–2).