--- title: "Commentaries on the Catholic Epistles" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 79 of 107 url: https://scriptura.si/works/john-calvin-commentaries-on-the-catholic-epistles/79/ cite: "John Calvin, tr. John Owen, Commentaries on the Catholic Epistles, section 79. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentaries-on-the-catholic-epistles/79/" --- # Commentaries on the Catholic Epistles *John Calvin, tr. John Owen* Calvin on James, Peter, John and Jude. ## 79. 2 Peter 2:9-11 Source: https://scriptura.si/works/john-calvin-commentaries-on-the-catholic-epistles/79/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentaries-on-the-catholic-epistles/79/#p-N [¶0] 2 Peter 2:9-11 9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 9. Novit Dominus pios ex tentatione eripere; injustos autem in diem judicii puniendos servare; 10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 10. Praesertim verò eos qui post carnem in concupiscentia pollutionis ambulant, dominationem despiciunt, audaces, praefracti, qui excellentias non verentur probro afficere; 11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 11. Quum angeli, qui sunt robore et potentia majores, non ferant adversus illas coram Domino contumeliosum judicium. [¶1] 9. The Lord knoweth. What first offends the weak is, that when the faithful anxiously seek aid, they are not immediately helped by God; but on the contrary he suffers them sometimes as it were to pine away through daily weariness and languor; and secondly, when the wicked grow wanton with impunity and God in the meantime is silent, as though he connived at their evil deeds. This double offense Peter now removes; for he testifies that the Lord knows when it is expedient to deliver the godly from temptation. By these words he reminds us that this office ought to be left to him, and that therefore we ought to endure temptations, and not to faint, when at any time he defers his vengeance against the ungodly. [¶2] This consolation is very necessary for us, for this thought is apt to creep in, “If the Lord would have his own to be safe, why does he not gather them all into some corner of the earth, that they may mutually stimulate one another to holiness? why does he mingle them with the wicked by whom they may be defiled?” But when God claims to himself the office of helping, and protecting his own, that they may not fail in the contest, we gather courage to fight more strenuously. The meaning of the first clause is, that this law is prescribed by the Lord to all the godly, that they are to be proved by various temptations, but that they are to entertain good hope of success, because they are never to be deprived of his aid and help. [¶3] And to reserve the unjust. By this clause he shews that God so regulates his judgments as to bear with the wicked for a time, but not to leave them unpunished. Thus he corrects too much haste, by which we are wont to be carried headlong, especially when the atrocity of wickedness grievously wounds us, for we then wish God to fulminate without delay; when he does not do so, he seems no longer to be the judge of the world. Lest, then, this temporary impunity of wickedness should disturb us, Peter reminds us that a day of judgment has been appointed by the Lord; and that, therefore, the wicked shall by no means escape punishment, though it be not immediately inflicted. [¶4] There is an emphasis in the word reserve, as though he had said, that they shall not escape the hand of God, but be held bound as it were by hidden chains, that they may at a certain time be drawn forth to judgment. The participle κολαζομένους, though in the present tense, is yet to be thus explained, that they are reserved or kept to be punished, or, that they may be punished. For he bids us to rely on the expectation of the last judgment, so that in hope and patience we may fight till the end of life. [¶5] 10. But chiefly them. He comes here to particulars, accommodating a general doctrine to his own purpose; for he had to do with men of desperate wickedness. He then shews that dreadful vengeance necessarily awaited them. For since God will punish all the wicked, how can they escape who abandon themselves like brute beasts to every kind of iniquity? To walk after the flesh, is to be given up to the flesh, like brute animals, who are not led by reason and judgment, but have the natural desire of their flesh as their chief guide. By the lust of uncleanness understand filthy and unbridled gratifications, when men, having cast away every virtuous feeling, and shaken off shame, are carried away into every uncleanness. [¶6] This is the first mark by which he brands them, that they are impure men, given up to wickedness. Other marks follow, that they despised government, and feared not to calumniate and reproach men whom God had favored with honorable stations in life. But these words refer to the same thing; for after having said that they held government in contempt, he immediately points out the fountain of this evil, that they were presumptuous, or audacious, and self-willed, or refractory; and lastly, that he might more fully exhibit their pride, he says that they did not fear nor tremble when they treated dignities with contempt. For it is a monstrous arrogance to regard as nothing the glory which shines forth in dignities appointed by God. [¶7] But there is no doubt but that in these words he refers to the imperial and magisterial power; for though there is no lawful station in life which is not worthy of respect, yet we know that the magisterial office excels every other, because in governing mankind God himself is represented. Then truly glorious is that power in which God himself appears. [¶8] We now perceive what the Apostle meant in this second clause, even that they of whom he speaks were frantic men, lovers of tumults and confusion; for no one can introduce anarchy (ἀναρχίαν) into the world without introducing disorder (ἀταξίαν.) Now, these with bold effrontery vomited forth reproaches against magistrates, that they might take away every respect for public rights; and this was openly to fight against God by their blasphemies. There are also many turbulent men of this sort at the present day, who proudly declare that the power of the sword is heathen and unlawful, and furiously attempt to subvert all government. Such furies Satan excites, in order to disturb and prevent the progress of the gospel. But the Lord hath dealt favorably with us; for he hath not only warned us to beware of this deadly poison, but hath also by this ancient example fortified us against this scandal. Hence the Papists act very dishonestly, when they accuse us, and say that seditious men are made so by our doctrine. The same thing might indeed have been alleged against the apostles formerly; and yet they were as far as possible from encouraging any such wickedness. [¶9] 11. Whereas angels. He hence shews their rash arrogance, because they dared to assume more liberty than even angels. But it seems strange that he says that angels do not bring a railing accusation against magistrates; for why should they be adverse to that sacred order, the author of which they know to be God? Why should they oppose rulers whom they know to be exercising the same ministry with themselves? This reasoning has made some to think that the devils are meant; but they do not thus by any means escape the difficulty. For how could Satan be so moderate as to spare men, since he is the author of every blasphemy against God? And further, their opinion is refuted by what Jude says. [Jude 1:9.] [¶10] But when we consider the circumstances of the time, what is said applies very suitably to holy angels. For all the magistrates were then ungodly, and bloody enemies to the gospel. They must, therefore, have been hateful to angels, the guardians of the Church. He, however, says, that men deserving hatred and execration, were not condemned by them in order that they might shew respect to a power divinely appointed. While such moderation, he says, is shewn by angels, these men fearlessly give vent to impious and unbridled blasphemies. ### 2 Peter 2:12-16 [¶12] 2 Peter 2:12-16 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 12. Isti autem tanquam bruta animalia, naturaliter genita in capturam et perniciem, in quibus nihil intelligunt maledicentes, in sua corruptione peribunt 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 13. Recipientes mercedem injustitiae, pro voluptate ducentes in diem frui deliciis, labes et maculae, deliciantes in erroribus suis, conviventes vobiscum; 14. Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 14. Oculos habentes plenos adulterae, et inquietos ad peccandum, inescantes animas instabiles, cor habentes exercitatum cupiditatibus, execrabiles: filii; 15. Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 15. Qui relicta via aberraverunt, sequuti viam Balaam, filii Bozor, qui mercedem injustitiae dilexit; 16. But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbade the madness of the prophet. 16. Sed redargutus fuit de sua iniquitate; animal subjugale mutum, humana voce loquens, prohibuit prophetae dementiam. (Numbers 23:16, 28.) [¶13] 12. But these. He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many. [¶14] He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning. [¶15] What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive. [¶16] 13. Count it pleasure As though he had said, “They place their happiness in their present enjoyments.” We know that men excel brute animals in this, that they extend their thoughts much farther. It is, then, a base thing in man to be occupied only with present things. Here he reminds us that our minds ought to be freed from the gratifications of the flesh, except we wish to be reduced to the state of beasts. [¶17] The meaning of what follows is this, “These are filthy spots to you and your assembly; for while they feast with you, they at the same time luxuriate in their errors, and shew by their eyes and gestures their lascivious lusts and detestable incontinency.” Erasmus has rendered the words thus, “Feasting in their errors, they deride you.” But this is too forced. It may not unaptly be thus explained, “Feasting with you, they insolently deride you by their errors.” I, however, have given the version which seems the most probable, “luxuriating in their errors, feasting with you.” He calls the libidinous such as had eyes full of adultery, and who were incessantly led to sin without restraint, as it appears from what is afterwards said. [¶18] 14. Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly. [¶19] An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse. [¶20] As he has hitherto referred to the injury they did by the example of a perverse and corrupt life, so he again repeats, that they spread by their teaching the deadly poison of impiety, in order that they might destroy the simple. He compares them to Balaam, the son of Bozor, who employed a venal tongue to curse God’s people. And to shew that they were not worthy of a long refutation, he says that Balaam was reproved by an ass, and that thus his madness was condemned. But by this means also he restrains the faithful from associating with them. For it was a dreadful judgment of God, that the angel made himself known to the ass before he did to the prophet, so that the ass, perceiving God displeased, dared not to advance farther, but went back, when the prophet, under the blind impulse of his own avarice, pushed forward against the evident prohibition of the Lord. For what was afterwards answered to him, that he was to proceed, was an evidence of God's indignation rather than a permission. In short, as the greatest indignity to him, the mouth of the ass was opened, that he who had been unwilling to submit to God's authority might have that as his teacher. And by this miracle the Lord designed to shew how monstrous a thing it was to change the truth to a lie. [¶21] It may be here asked, by what right Balaam had the name of a prophet, when it appears that he was addicted to many wicked superstitions. To this I reply, that the gift of prophecy was so special, that though he did not worship the true God, and had not true religion, he might yet have been endued with it. Besides, God has sometimes caused prophecy to exist in the midst of idolatry, in order that men might have less excuse. [¶22] Now, if any one considers the chief things which Peter says, he will see that his warning is equally suitable to the present age; for it is an evil which prevails everywhere, that men use scurrilous raillery for the purpose of deriding God and the Savior; nay, they ridicule all religion under the cloak of wit; and when addicted, like beasts, to their own lusts, they will mingle with the faithful; they prattle something about the gospel, and yet they prostitute their tongue to the service of the devil, that they may bring the whole world, as far as they can, to eternal perdition. They are in this respect worse than Balaam himself, because they gratuitously pour forth their maledictions, when he, induced by reward, attempted to curse.