CHAPTER 2
Prophecy concerning the fraudulent rebellion of heretics, their wickedness, and the future punishment.
2 Peter 2:1-3 But there were also false prophets among the people, just as there will be false teachers among you, who secretly bring in destructive heresies, even denying the Lord who bought them, bringing upon themselves swift destruction. And many will follow their obscene ways, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words. Their judgment from long ago is not idle, and their destruction is not asleep .
Since prophecy is a common name that refers to both prophets and false prophets, it confirms that false prophets should not be regarded. And Paul differs slightly from this, as he teaches that no one says Jesus is Lord except by the Holy Spirit. (1 Cor. 12:3) Therefore, he begins to oppose the heresy against the Nicolaitans, saying that their wickedness is twofold. For they are indeed most impious in doctrine, as their blasphemy against the Lord Christ demonstrates; however, their life is especially obscene . And this he now signifies through shameful gain; however, having progressed a little, he will state it more openly. For now he refers to πλεονεξίαν, that is, greed , signifying shameful gain. For πλαονεξία sometimes signifies injustice, but at other times simply gain. Hence, showing that he speaks more particularly, he added:
" they will exploit you ." Completely alienating them from divine doctrine, he said they would use false words . But they will have, he says, the wages of impiety, namely death. Moreover, it is already an indication of the foreknowledge of God. For just as through foreknowledge He prepared good things for the good, so also a fitting place for the wicked.
" who secretly ," etc. The order: Those who, summoning swift destruction upon themselves , will secretly lead destructive sects; and denying the Lord who bought them , and through greed negotiating with false words about you.
" is not asleep ." He does not cease, nor will he be idle, sluggish, or ineffective.
2 Peter 2:4-7 For if God did not spare the angels who sinned, but cast them into chains of gloomy Tartarus 10 , delivering them to be kept for judgment; and did not spare the ancient world, but preserved Noah, the eighth person, a preacher of righteousness, when he brought a flood upon the world of the ungodly; and condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked—for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds .
For if God did not spare the angels who sinned , nor the ancient world , but condemned the cities of Sodom and Gomorrah to destruction , reducing them to ashes , and made them an example of what is going to happen to the ungodly ; indeed, He preserved Noah , the preacher of righteousness , when He brought the flood upon the world of the ungodly ; and likewise Lot , who was oppressed by the wicked, when the Sodomites were seeking to abuse the angels who had been received as guests (Gen. 19), and who was daily admonished to emulate their wicked deeds, then tormented his own soul through soberness, and by abstaining from them, He rescued him: will He not much more deliver at this time those who are destined for destruction, just as He did the transgressing angels and those who were in the time of the flood, and furthermore the Sodomites? But you who dwell in the world along with them, will He not preserve you, just as He did Noah and Lot who then lived among the ungodly? No one doubts that He will indeed do so. For He knows how to rescue the godly from temptations and to keep the unrighteous under punishment for the day of judgment. Note, however, that when he previously presented the example of the wicked, he now ordains that which is about the righteous: by this, he also consoles the imitators of the righteous, who are considered superior to the impious. Therefore, Christ also gives the reward first to the just sheep who are on the right, and then to the goats who are on the left, punishments. (Matt. 25:34-41) Since delightful things are preferred over sad ones.
" God did not spare the angels who sinned ." He attacks those who were first cut off and says: If the angels who were in honor with God because of the immortality of their substance, when they had shaken off the yoke, sinned, they did not obtain forgiveness: much less will God spare men who cling to their own creation if they have sinned,
" But chains of gloomy ." This signifies the inevitability of condemnation. For with such chains, we certainly punish those condemned by us. But someone may say: Whence is such condemnation of the demons evident? From the demons themselves, for they plead in the Gospel (Luke 8:31) not to be cast into the abyss, as if all others might also suffer this. It must be understood, however, that although the argument is presented in a hypothetical manner, it is not truly so; for it has nothing else to respond to later, but is proposed only in appearance, while in truth it is a simple persuasive example: and for this reason, it will be said: for if it were as it seems, it would proceed thus: If angels, having sinned, were not spared, nor the ancient world, nor Sodom and Gomorrah, would He spare these? Certainly not; or even in this way: He will not spare them at all. However, He does not rashly approach those who are more distinguished; but wishing to show that these, while they sin, are more liable to punishment. Therefore, since these also hold a more honorable rank, as they are called to the apostleship, when they have fallen from the divine way, they also have a greater condemnation. From the hypothesis moved by a persuasive example, it did not provide what corresponded to the figure. For he confounded the example of the assumption of the righteous: and when he should have responded in speech to what was proposed from the beginning, namely to those who had sinned, for whom the example was also assumed, and say: If he did not spare these, will he spare the wicked and the wanton present? Or by affirmation: Much more will he not spare these: he does not do this. Why? Because when two examples are proposed, namely of the good and the evil, this response of speech was found only to respond to the evil, not to the good: for the good do not receive evil.
Therefore, since a single response of speech was not sufficient to fulfill the proposed matter, it remained in another way in phrasing, and completed what was necessary through an interjection. But why he mixed examples of good with bad ones will be explained in a suitable place.
" But the eighth person ," etc. As we have previously stated, it follows not only from what is evident in the discourse, but also from their understanding of what is proposed. For the response of the discourse is not one that usually follows such arrangements, but is a simple persuasive example, concerning those who are punished for their sins, and those who are honored for their righteousness: as if to say; The Lord knows how to punish sinners without sparing them, just as He did the angels who sinned, as well as those who were in the time of the flood, like the cities of Sodom and Gomorrah; again, to honor those who practice righteousness, such as Noah and Lot. And this is the arrangement: Having said that false teachers are to be punished for their blasphemies and their lustful lives, he adds examples.
For God did not spare the angels who sinned , nor the ancient world , nor did He spare the cities of Sodom and Gomorrah from destruction , but they are reduced to ashes , serving as a punishment for the ungodly . Again, God knows how to honor those who exercise justice, just as He did with Noah and Lot: and for the righteousness of each, it is narrated that both Noah and Lot were preserved from the destruction of the men who lived during their time because of their soberness and chastity. For they were not taken away from the impiety of those who were before the flood.
Lot also did not follow the carnality of those who lived in Sodom, but as if provoked daily by the sight of those who acted impolitely, he was stirred to the same boldness, yet he did not succumb in any way. For this means, "with seeing and hearing," (2 Peter 2:8) that he had many things that could provoke him to boldness, sight , hearing , conversation among the wicked; but he neither delivered the angels, his guests, in the appearance of men, to those who sought them because of their impudence, although he suffered violence from them in countless ways. For this is indicated by saying that he was oppressed. And as figure of speech, Peter adds: " The Lord knows how to rescue the godly," etc. (2 Peter 2:9) However, since he had not forewarned anything about the righteous, but only about the wicked and their punishment, he also scatters examples of the righteous in this place: first, indeed, because the history simultaneously mentions both the destruction of the wicked and the salvation of the righteous; then, moreover, from this comparison, he amplifies the malice of those who sinned, and makes the good works of those who conducted themselves excellently clear. Furthermore, Peter persuades the listeners to indeed hate the shamelessness of those, but to embrace the noble work of these for the sake of salvation. Hence, he also mentions in a figure of speech, both the pious and the impious, and salvation and punishment. Moreover, what he wants from this has already been stated, namely that he desires for them to hate the wickedness of those, but to emulate the salvation of these. "For the just is with sight and hearing." Although he had many things that inflamed, stimulated, and invited to shamelessness—eyes, ears, and conversation among the wicked—he was not, he says, led to the imitation of them.
2 Peter 2:9-13 The Lord knows how to rescue the godly from temptation, but to keep the unjust for the day of judgment, especially those who walk according to the flesh in the lust of pollution and despise authority: bold, brave, who do not fear to speak evil of dignitaries: whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord. But like irrational brute creatures, born to be caught and destroyed, blaspheming in matters they do not understand, they will perish in their own corruption, receiving the wages of unrighteousness, as they count it pleasure to party in the daytime .
" especially those who walk according to the flesh ." Therefore, it cleverly comes from the aforementioned examples to the present argument. Peter speaks, however, of the curses of the Nicolaitans or Gnostics, or Naassenes or Cerdonians, for their wickedness has taken on various names: and as with their wicked deeds, so too is it found to be confused with names. For these, as we have said, having taken on depth and silence, narrate marvelously the first works of the world's existence and certain mothers and ages, just as Marcion who took corrupt seeds from these: then, through this, repulsed from the dominance of institution and oversight or governance of the world, they boldly arrived at all fleshly immorality. But if anyone wishes to learn about these things, taking in hand the book composed by the blessed man Irenaeus of Gaul (Book 1, cap. 1,8-9), which he titled Against Heresies, he will find the impurities of these, especially because of Marcus, the most obscene man, and those who were seduced by him, as well as the corrupted miserable women, "Audacious, reckless." It must be understood who they are. Therefore, rejecting the Overseer or Governor and Creator of the world, it is no wonder that such audacious and reckless individuals are pursuing their own pleasures. But he also speaks of revilers. For those who do not fear authority out of contempt, what is surprising if they also stand boldly against all splendor? However, the blessed Apostle Jude speaks more openly about these things, where he also makes mention of the body of Moses. (Jude 9)
Now, Peter only hinted at this matter in passing, touching upon it and calming the discussion. Therefore, taking this occasion to speak about those things that are proposed, we say that " do not fear to speak evil of dignitaries ," that is: they scornfully attack all exceptional dignitaries with curses. And wishing to restrain their boldness regarding such matters, he says: " whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord ," saying the same as blessed Jude, as we have said: since he too, restraining the crabbiness and nonsense of certain tongues, made a warning from the same example, and he says more broadly: "Michael the archangel," etc., "did not dare to bring a railing accusation." (Jude 9) Therefore, this is what Peter also wishes to say now, that these evil spirits spare nothing in hurling curses at the dignitaries. However, those indeed who are greater in power and might, namely these unclean ones, do not bring or utter a railing accusation against them, that is, the dignitaries, before the Lord. And of this, Michael the archangel is a witness. For indeed, the Devil also shares in some glory, in that he is the beginning of the creation of the Lord, he did not bring forth a slanderous accusation against him. There is also a more effective argument in this way: For if the Devil, who is more worthy to receive accusations, nevertheless participates in splendor, this was not achieved by Michael before the Lord; it would be utterly unwise for those who rashly attack all splendor or those adorned with splendor with insults, since they are far inferior in honor to the angels; however, he speaks of dignitaries, whether divine virtues or even ecclesiastical principalities, which these most obscene ones do not cease to attack even with curses.
And indeed the angels in this way. " But like irrational brute creatures ," that is, living only by sense, not likewise by mind and intellectual life: for which reason they are easily captured by corruptible things, that is, by the movement in a corrupt life: the excitement of the soul and the desire acted upon and drawn, in those things which they are ignorant of or in their spontaneous ignorance bringing in curses, they will perish in their own corruption , receiving the wages of unrighteousness , that is, that which they have acquired for themselves.
" for the sake of pleasure as they count it pleasure to party in the daytime . " Indeed, they truly desire, placing true and desirable joy and pleasure in the daily enjoyment of the palate. Therefore, it should be known that when sacred Scripture reproaches something, it assimilates to brute beings those things which naturally happen to men, that is, those which occur to them as animals, saying: "Man, when he was in honor, did not understand; he was compared to the senseless beasts (Ps. 48:37);" and: "Do not be like a horse and a mule (Ps. 31:9);" and: "The horses became mad for the mares (Jer. 5:8);" and: "Be wise as serpents and innocent as doves (Matt. 5:16);" not that by saying this it changes natures, for that is impossible, but it invites them to avoid these indeed natural inclinations of theirs, while embracing those naturally. When, however, it prescribes something salutary, it transmits the likeness to better things: as when it says: "Be merciful as your heavenly Father," (Luke 6:26) not even here transforming nature, but commanding to do this as much as virtue suggests.
2 Peter 2:13b-16 Spots and blemishes party in their errors against you, having eyes full of adultery, and who cannot cease from sin, enticing unstable souls, having hearts exercised with covetous practices, accursed children, who have forsaken the right way and gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity [Num. 22:6] : the dumb beast speaking with a man's voice restrained the madness of the prophet .
“ Spots and blemishes .” The order is taken as follows: Spots and blemishes (Σπίλοι καὶ μῶμοι) are the heart of those who are exercised in plunder, that is, exercised through plunder, accursed children , assaulting you, having eyes full of adultery, and who cannot cease from sin : they entice unstable souls , which Paul also called women burdened with sins. (2 Tim. 3:6) Furthermore, these have forsaken the right way, and have gone astray following the way of Balaam the son of Bosor , and the rest. These are wells without water, clouds carried with a tempest, etc. (2 Peter 2:17) And why is darkness reserved for them in the future world? Because of their immense vanity, by which they entice those who had previously walked in error, and had truly fled from it: so that through filthiness and the desires of the flesh, they return like a dog to its vomit. (Prov. 26:11) But those who are placed in the middle declare and confirm this vanity.
" Spots and blemishes ." They have nothing that is fixed in purity, but like stains on a clean garment, they cling to long-standing conversation and defile everything: when they have drawn some away and have been able to make them shameless, those who are together, men and women, they consider this act a delight, satisfying their own lust: but also, they say, those who are dining with you do this not out of love, or because they share (as they say) in salt 11 , but to find this time suitable for deception among women. For these, having eyes, look at nothing but adulteresses, and in this, they sin continually, like children of abomination or abominable ones, ensnaring unstable souls.
Having hearts exercised with covetous practices , whether of filthiness or even of possessions, for which both, abandoning the way that would lead them to salvation, have strayed from it: and the same happened to them as to Balaam the son of Beor , since he also loved the wages of unrighteousness for the sake of the gifts offered: but he was rebuked for his iniquity , namely by a dumb beast of burden, which speaking with a man’s voice restrained the madness of the prophet . And from this, therefore, we learn that Balaam, because of the affection of his desire, which he nourished with his insane prophecy, once prohibited by God, was again hastening to go to Balak steadfastly: but hindered by the fear of God, and by the terrors that met him on the way, he did not change the word of blessing, which was not of divination (for we have said that divination is uttered by a raging mind, and those things are said by one who is ignorant), but of prophecy. Indeed, the prophets speak knowing what they say. Hence, he called the prophet himself, as one who knows what he should say. For he certainly did not choose better while ignorant of what he was saying: therefore, the blessing was not of divination, but of the power of God.
2 Peter 2:17-22 These are the springs lacking water, the clouds carried by the storm, by which the darkness of gloom has been preserved for eternity. Indeed, where the proud words of vanity have sounded, they ensnare through the lusts of the flesh in their desires, those who have truly fled, who were wandering in error, while promising them freedom, when they themselves are slaves of corruption. For by whom anyone is overcome, to him he is also enslaved. For if, after having fled from the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled and overcome, the latter end has become worse for them than the beginning. For it would have been better for them not to have known the way of righteousness than having known it to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: A dog returns to its own vomit, and a pig, having washed, to her rolling in the mud .
While Peter was saying many things, among which he also brought up the example of Balaam, he again took up the discourse about the impure Gnostics, and compared them to sources lacking water , as those who have lost the water of life, that is, the purity of preaching and drinkable water: which when the Lord had, he promised that he would satisfy many who came to it. (Jn. 1:6) But he also compared them to clouds carried by the wind, in a contrary manner: for this reason, he also called the wind a storm , as one that turns and disturbs what is agitated: for this is what a storm usually does. Therefore, they are not radiant clouds like the saints, but mists full of darkness. (Isa. 60:2)
“ by which the darkness of gloom has been preserved for eternity ” (but it is said to be eternal judgment); and for what reason? Peter added the cause, that through proud words stemming from vanity , they ensnare those who have truly fled and who once wandered in error through fleshly desire in corruption. Therefore, those who commit these acts are subject to impurities, arrogance, and impiety. But also, Peter says, since they are of the aforementioned filth, which he rightly calls corruption , they promise freedom to those who are deceived, not indeed of true life, but of that which is according to indulgence. Therefore, he also adds a reason why they are slaves of sin, saying something remarkable, that whoever is led astray by any passion is also bound to this in slavery. Then Peter again confirms this with another example, showing how one who is overcome by someone else is also a slave to him, and he makes an argument based on this assumption.
" For if, after having fled ." In the present discourse, Peter strives to establish two things: that it is necessary for the one who is overcome to serve the one by whom he is overcome; and that those who, after the recognition of the Truth, embrace again the former things, fall into worse conditions than the evil things they previously experienced. He also adds a proverb for support. Therefore, the entire discourse should be arranged in this way: For if, after the knowledge of the Lord and Savior Jesus Christ , they have fled from the pollutions of the world, and are again entangled and overcome by them, they certainly serve them, and in their servitude they experience worse things than before the knowledge, greatly aided by our adversary Satan, so that they may be dragged down to worse in repayment for their former termination from evil deeds. Therefore, the Apostle also says that since this happens to them, that they sing a retractation of evils, it would have been better for them not to have known the truth at all than to be captured by worse things after they having known it .
For since a dog returns to its own vomit is more abominable. For what nature had hated, and thus had compelled it to reject, this again having in delight, and as if eating those things that corrupt, and as if ejected through a miscarriage of nature, is more abominable. And the pig again seeking to roll in the mud , if it does this, will appear dirtier than the previous filth.