2 Peter 2:1-3 1. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 1. Fuerunt autem et falsi prophetae in populo, sicuti et inter vos erunt falsi doctores, qui subinducent sectas perditionis, et etiam Dominum qui eos redemit abnegantes, accersentes sibi celerem interitum. 2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2. Et multi sequentur eorum exitia, per quos via veritatis blasphemabitur; 3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 3. Et in avaritia fictis sermonibus de vobis negotiabuntur; quorum judicium pridem non cessat, et quorum perditio non dormitat.
1. But there were. As weak consciences are usually very grievously and dangerously shaken, when false teachers arise, who either corrupt or mutilate the doctrine of faith, it was necessary for the Apostle, while seeking to encourage the faithful to persevere, to remove out of the way an offense of this kind. He, moreover, comforted those to whom he was writing, and confirmed them by this argument, that God has always tried and proved his Church by such a temptation as this, in order that novelty might not disturb their hearts. “Not different,” he says, “will be the condition of the Church under the gospel, from what it was formerly under the law; false prophets disturbed the ancient Church; the same thing must also be expected by us.”
It was necessary expressly to shew this, because many imagined that the Church would enjoy tranquillity under the rein of Christ; for as the prophets had promised that at his coming there would be real peace, the highest degree of heavenly wisdom, and the full restoration of all things, they thought that the Church would be no more exposed to any contests. Let us then remember that the Spirit of God hath once for all declared, that the Church shall never be free from this intestine evil; and let this likeness be always borne in mind, that the trial of our faith is to be similar to that of the fathers, and for the same reason — that in this way it may be made evident, whether we really love God, as we find it written in Deuteronomy 13:3.
But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, that our faith ought by no means to be shaken on account of discords and sects, because the truth of God shall remain unshaken notwithstanding the violent agitations by which Satan strives often to upset all things.
Observe also, that no one time in particular is mentioned by Peter, when he says there shall be false teachers, but that all ages are included; for he makes here a comparison between Christians and the ancient people. We ought, then, to apply this truth to our own time, lest, when we see false teachers rising up to oppose the truth of God, this trial should break us down. But the Spirit reminds us, in order that we may take the more heed; and to the same purpose is the whole description which follows.
He does not, indeed, paint each sect in its own colors, but particularly refers to profane men who manifested contempt towards God. The advice, indeed, is general, that we ought to beware of false teachers; but, at the same time, he selected one kind of such from whom the greater danger arose. What is said here will hereafter become more evident from the words of Jude, [Jude 1:4,] who treats exactly of the same subject.
Who privily shall bring in. By these words he points out the craftiness of Satan, and of all the ungodly who militate under his banner, that they would creep in by oblique turnings, as through burrows under ground. The more watchful, then, ought the godly to be, so that they may escape their hidden frauds: for however they may insinuate themselves, they cannot circumvent those who are carefully vigilant.
He calls them opinions of perdition, or destructive opinions, that every one, solicitous for his salvation, might dread such opinions as the most noxious pests. As to the word opinions or heresies, it has not, without reason, been always deemed infamous and hateful by the children of God; for the bond of holy unity is the simple truth. As soon as we depart from that, nothing remains but dreadful discord.
Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people separated from all the pollutions of the world, and devoted to holiness and innocency. They, then, who throw off the bridle, and give themselves up to all kinds of licentiousness, are not unjustly said to deny Christ by whom they have been redeemed. Hence, that the doctrine of the gospel may remain whole and complete among us, let this be fixed in our minds, that we have been redeemed by Christ, that he may be the Lord of our life and of our death, and that our main object ought to be, to live to him and to die to him. He then says, that their swift destruction was at hand, lest others should be ensnared by them.
2. And many shall follow. It is, indeed, no slight offense to the weak, when they see that false doctrines are received by the common consent of the world, that a large number of men are led astray, so that few continue in true obedience to Christ. So, at this day, there is nothing that more violently disturbs pious minds than such a defection. For hardly one in ten of those who have once made a profession of Christ, retains the purity of faith to the end. Almost all turn aside into corruptions, and being deluded by the teachers of licentiousness, they become profane. Lest this should make our faith to falter, Peter comes to our help, and in due time foretells that this very thing would be, that is, that false teachers would draw many to perdition.
But there is a double reading even in the Greek copies; for some read, “lasciviousness,” and others, “perdition.” I have, however, followed what has been mostly approved.
By reason of whom the way of truth. This I consider to have been said for this reason, because as religion is adorned when men are taught to fear God, to maintain uprightness of life, a chaste and virtuous conduct, or when at least the mouth of the wicked is closed, that they do not speak evil of the gospel; so when the reins are let loose, and every kind of licentiousness is practiced, the name and the doctrine of Christ are exposed to the reproaches of the ungodly. Others give a different explanation — that these false teachers, like filthy dogs, barked at sound doctrine. But the words of Peter appear to me on the contrary to intimate, that these would give occasion to enemies insolently to assail the truth of God. Though then they would not themselves assail the Christian faith with calumnies, yet they would arm others with the means of reproaching it.
3. With feigned words. Peter endeavors by all means to render the faithful displeased with ungodly teachers, that they might resist them more resolutely and more constantly. It is especially an odious thing that we should be exposed to sale like vile slaves. But he testifies that this is done, when any one seduces us from the redemption of Christ. He calls those feigned words which are artfully formed for the purpose of deceiving. Unless then one is so mad as to sell the salvation of his soul to false teachers, let him close up every avenue that may lead to their wicked inventions. For the same purpose as before he repeats again, that their destruction delayed not, that is, that he might frighten the good from their society. For since they were given up to a sudden destruction, every one who connected himself with them, must have perished with them.
2 Peter 2:4-8
2 Peter 2:4-8 4. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 4. Si enim Angelis qui peccaverant, Deus non perpercit, sed catenis caliginis in tartarum praecipitatos tradidit servandos in judicium; 5. And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 5. Et prisco mundo non pepercit, sed octavum justitiae praeconem Noe servavit, diluvio in mundum impiorum inducto; 6. And turning the cities of Sodom and Gomorrha into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 6. Et civitates Sodomorum et Gomorrae in cinerem redactas, subversione damnavit, easque statuit exemplum iis qui impia acturi forent; 7. And delivered just Lot, vexed with the filthy conversation of the wicked: 7. Et justum Lot qui opprimebatur à nefariis per libidinosam conversationem eripuit; 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 8. Nam oculis et auribus justus ille, quum habitaret inter ipsos quotidie animam justam iniquis illorum operibus excruciabat;
4. For if. We have stated how much it behoves us to know that the ungodly, who by their mischievous opinions corrupt the Church, cannot escape God’s vengeance; and this he proves especially by three remarkable examples of God's judgment, — that he spared not even angels, that he once destroyed the whole world by a deluge, that he reduced Sodom to ashes, and other neighboring cities. But Peter thought it sufficient to take as granted what ought to be never doubted by us, that is, that God is the judge of the whole world. It hence follows that the punishment he formerly inflicted on the ungodly and wicked, he will now also inflict on the like characters. For he can never be unlike himself, nor does he shew respect of persons, so as to forgive the same wickedness in one which he has punished in another; but he hates injustice and wrong equally, whenever it is found.
For we must always bear in mind that there is a difference between God and men; for men indeed judge unequally, but God keeps the same course in judging. For that he forgives sins, this is done because he blots them out through repentance and faith. He therefore does not otherwise reconcile himself to us than by justifying us; for until sin is taken away, there is always an occasion of discord between us and Him.
As to the angels. The argument is from the greater to the less; for they were far more excellent than we are, and yet their dignity did not preserve them from the hand of God; much less then can mortal men escape, when they follow them in their impiety. But as Peter mentions here but briefly the fall of angels, and as he has not named the time and the manner and other circumstances, it behoves us soberly to speak on the subject. Most men are curious and make no end of inquiries on these things; but since God in Scripture has only sparingly touched on them, and as it were by the way, he thus reminds us that we ought to be satisfied with this small knowledge. And indeed they who curiously inquire, do not regard edification, but seek to feed their souls with vain speculations. What is useful to us, God has made known, that is, that the devils were at first created, that they might serve and obey God, but that through their own fault they apostatized, because they would not submit to the authority of God; and that thus the wickedness found in them was accidental, and not from nature, so that it could not be ascribed to God.
All this Peter declares very clearly, when he says that angels fell, though superior to men; and Jude is still more express when he writes, that they kept not their first estate, or their pre-eminence. [Jude 1:6.] Let those who are not satisfied with these testimonies have recourse to the Sorbonian theology, which will teach them respecting angels to satiety, so as to precipitate them to hell together with the devils.
Chains of darkness. This metaphor intimates that they are held bound in darkness until the last day. And the comparison is taken from malefactors, who, after having been condemned, suffer half of their punishment by the severity of the prison, until they are drawn forth to their final doom. We may hence learn, not only what punishment the wicked suffer after death, but also what is the condition of the children of God: for they calmly acquiesce in the hope of sure and perfect blessedness, though they do not as yet enjoy it; as the former suffer dreadful agonies on account of the vengeance prepared for them.
5. The old world. The import of what he says is, that God, after having drowned the human race, formed again as it were a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that eight only were saved, he intimates that a multitude would not be a shield against God to protect the wicked; but that as many as sin shall be punished, be they few or many in number.
But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, inasmuch as Scripture commends God's righteousness, because he defends his own and restores them, when dead, to life. But I rather think that he is called the preacher of righteousness, because he labored to restore a degenerated world to a sound mind, and this not only by his teaching and godly exhortations, but also by his anxious toil in building the ark for the term of a hundred and twenty years. Now, the design of the Apostle is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints.
6 The cities of Sodom. This was so memorable an example of Divine vengeance, that when the Scripture speaks of the universal destruction of the ungodly, it alludes commonly to this as the type. Hence Peter says, that these cities were made an example. This may, indeed, be truly said of others; but Peter points out something singular, because it was the chief and a lively image; yea, rather, because the Lord designed that his wrath against the ungodly should be made known to all ages; as when he redeemed his people from Egypt, he has set forth to us by that one favor the perpetual safety of his Church. Jude has also expressed the same thing, calling it the punishment of eternal fire. [Jude 1:7.]
8. In seeing and hearing. The common explanation is, that Lot was just in his eyes and ears, because all his senses abhorred the crimes of Sodom. However, another view may be taken of his seeing and hearing, so as to make this the meaning, that when the just man lived among the Sodomites, he tormented his soul by seeing and hearing; for we know that he was constrained to see and hear many things which greatly vexed his mind. The purport of what is said then is, that though the holy man was surrounded with every kind of monstrous wickedness, he yet never turned aside from his upright course.
But Peter expresses more than before, that is, that just Lot underwent voluntary sorrows; as it is right that all the godly should feel no small grief when they see the world rushing into every kind of evil, so the more necessary it is that they should groan for their own sins. And Peter expressly mentioned this, lest when impiety everywhere prevails, we should be captivated and inebriated by the allurements of vices, and perish together with others, but that we might prefer this grief, blessed by the Lord, to all the pleasures of the world.