2 Peter 2:9–22

For if God did not spare the angels who sinned, but cast them into chains of gloomy Tartarus10, 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, 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.

Not without reason does the apostle begin with believers, who are more honorable, but he wishes to show that they are liable to greater condemnation for their sins. They have the advantage of being the first called to apostleship. Therefore, for going astray from the right path they will also be subject to greater condemnation. Having intentionally presented proof through examples, he did not draw a conclusion of one kind only, but joined together both the example and the rewards of the righteous. And he would have needed to draw a conclusion about what was proposed above, that is, about the sinners on whose account the example was presented, and to say: if He did not spare those, will He then spare the present impious ones? Or affirmatively: all the more will He not spare these. But the apostle does not do this. Why? Because the conclusion reveals itself when two examples have been presented, of good and of evil. What pertains to evil alone does not yet pertain to good. For good is not repaid with evil. Therefore, since it was not sufficient to end the proposition with one conclusion alone, he employed a different expression and finished what was needed with an exclamation. But why does he append examples of good people to examples of wicked ones? We shall speak of this in the appropriate place. As we said above, by the form of clear speech, the thought does not follow from the propositions, for no conclusion has been added such as usually follows after such a construction, but it is simply proved by example that for sins there is punishment, and for righteousness there is reward. The apostle speaks as if to say: God knows how to inevitably punish without mercy those living in sins, as He punished the angels who sinned, the antediluvian people, and the cities of Sodom. He knows how to reward also those who practice righteousness, as He rewarded Noah and Lot. The course of the discourse is as follows: it is said that the false teachers will be punished for their blasphemies and for their dissolute life; examples are presented: God did not spare the angels who sinned, nor did He spare the first world. Then those who struggled in righteousness are mentioned, and it is said that God preserved both Noah and Lot, on account of their chastity, from the destruction of the people of their time. For Noah was not carried away by the impiety of the antediluvian people, and Lot in no way imitated the debauchery of the inhabitants of Sodom, and when they demanded the Angels received by him in the form of men as strangers for impure purposes, he did not hand them over, although he endured very many insults from the crowd pressing upon him. This is what is indicated by the word "distressed" (2 Pet. 2:7). And concerning Lot this is also said: "the Lord knows how to deliver the godly from temptation" (2 Pet. 2:9), and so forth. Above, the apostle said nothing about the righteous; he spoke only about the impious and their punishment, and mentioned the righteous only in the examples. This was, first, in order to recount the history of the destruction of the impious and the salvation of the righteous; second, in order that through their juxtaposition he might set forth the terrible malice of sinners and the bright perfections of the virtuous; and finally, in order to persuade his listeners to hate the impiety of the former on account of the punishments for it, and to love the virtue of the latter on account of its saving power.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. [Genesis 19:15-26, 2 Peter 2:6-9] For Lot's wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations.

The Lord knows how to deliver the godly out of temptations, etc. He says the unjust are reserved for punishment on the day of judgment, not because they do not suffer torment for their merits even before the day of judgment, freed from the body, but because greater torments await them in judgment when, having received their body back, they will be punished, who are now tormented in spirit alone. Whence the Lord, reproaching those cities that refused to receive the word of the Gospel, concluded in this way: It will be more tolerable for the land of Sodom in the day of judgment than for you.

Piety avails for avoiding all evils. Whence blessed Peter says: "The Lord knows how to deliver the pious from temptation, but to reserve the impious for torment unto the day of judgment." The impious are those who do not acknowledge divine piety.

So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know that the day of judgment draws near like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; "charity covers a multitude of sins," [1 Peter 4:4] and prayer out of a good conscience delivers from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.

This refers to the Simonians, who combined wicked behavior with false doctrine.

Man did not fall away from the supreme Being as to be absolutely nothing, but insofar as he turned himself toward himself he became less than he was when he was adhering to him who is the supreme Being. To be no longer in God but in oneself is not to be nothing, but rather to be heading in that direction. For this reason, Holy Scripture gives another name to the proud, calling them "rash" and "self-willed."

Giving an example of those who are going to act impiously. For even the fire which once punished the Sodomites plainly shows that the impious are to suffer without end. And that their land remains scorched with smoke, that its most beautiful fruits have ashes within and stench, clearly signifies to all ages that carnal delight, although it may seem pleasing to the minds of fools for the present, reserves nothing for itself in the unseen but burning, so that the smoke of its torments ascends forever and ever.

But especially those who walk after the flesh in the lust of uncleanness. He speaks of fornicators, who will suffer greater torments in judgment for the guilt of their corruption than general iniquities.

And despise government, daring, self-willed. He speaks of the proud and arrogant, who will also endure severer punishments than the general ones.

They do not fear to introduce sects, blaspheming. He calls heretics those who, blaspheming the faith or life of the orthodox, introduce sects in their own name, that is, heresies, who themselves, with the former, will hear, for a stronger punishment awaits the stronger.

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. "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.

Now from the above-cited examples the apostle skillfully transitioned to the main subject. He speaks of the accursed Nicolaitans, Naassenes, and Cerdonians; for their wickedness has many names and is considered together, as similar in foul deeds and designations. They represented the first principles of the world's existence as the Abyss and Silence, and some of these principles they strangely called mothers and ages (αἰώνας); from these same sources Marcion also took his evil seeds. Then, having rejected the Lord's participation in the creation of the world and in providence, they fearlessly gave themselves over to every fleshly impurity. Whoever wishes to learn about this more fully, let him take in hand the book of Irenaeus of the Celts, composed about them and inscribed "Against the Falsely-Named Knowledge"; in it are described their sins, especially those of the most debauched Marcus and the women corrupted by him, and the remaining abominations committed by the rest, which, because of their harmfulness, no one could set forth in writing or even recall. It is not surprising that those who despise and do not fear dominion will fearlessly conduct themselves before every glory as well. The holy apostle Jude Thaddaeus will speak more clearly about this when he mentions the body of Moses as well. But Peter only hinted at this, touched upon it, and ended his discourse. Yet having received the occasion from him, we speak also about what lies before us.

Where angels, though greater in strength and power, do not bring a blasphemous judgment against themselves. When he says: Where, it signifies in that they despise dominion, that they are daring, that they are self-pleasing, that they create heresies, that is, sects, that they blaspheme. By doing these things, the angels deserved to become demons and pay the penalties for their pride. For their spiritual nature did not suffer the obscenity of carnal desire to pollute them. Unless perhaps when they lure men into this, he indicates that they are to be judged for this also, just as for the other evils that they persuade men to commit.

Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God."

The angels who dwell in holiness are stronger than human beings, even if it is true that we are more blessed than they are. Angels look after holy people who are helped by them, since human beings cannot offer consolation to angels.

Wishing to restrain them from such audacity, he says: whereas even angels, who surpass them in might and power, do not pronounce against them a reviling judgment before the Lord. The Apostle, as we have noted, says one and the same thing as the Apostle Jude; for he too, restraining those who are bold of tongue, persuades them by this very same example. However, he speaks more extensively: "Michael the Archangel did not dare to pronounce a reviling judgment" (Jude 1:9). Peter now wishes to say something similar, that these wretched ones have no restraint in blaspheming glories, whereas even angels, who surpass these vile ones in power and might, do not pronounce against them, that is, against principalities, a reviling judgment before the Lord. And since the devil partakes of a certain glory, because he is "the beginning of the creation of the Lord" (Job 40:14), the Archangel did not pronounce a reviling word against him. But if the one more deserving of reproach, that is, the devil, as a partaker of glory, did not receive reproach from Michael before the Lord, then exceedingly foolish are those who hastily revile principalities, when they themselves are far below the dignity of angels. By "principalities" he means the divine powers, or also the ecclesiastical authorities, against whom they rise up and whom they ceaselessly slander.

But these, like irrational animals naturally, etc. Just as it is natural for irrational animals to often ignorantly fall into traps and destruction out of the need for food, so heretics, compared to foolish beasts, out of a desire to fulfill their own corruption, blaspheming the incorrupt and sound doctrine of the Catholic Church and life, bind themselves with the snares of eternal perdition by impious recklessness. The ecclesiastical history reports that such heretics existed in the times of the apostles: the Simonians, Menandrians, Basilideans, Nicolaites, Ebionites, Marcionites, and Cerdonians, and many others. Rightly, having said of them: Blaspheming in their own corruption they shall perish, he added:

The inspired psalmist said this when he sang: "Man, when honored, had no understanding. He is like the beasts that perish." Although human beings had laws, their morals were irrational, and they soon degenerated into animals whose only end was destruction.

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. 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.

Some explained this thus: they will perish in their own corruption, like irrational animals born naturally, that is, differing in no way from cattle that are born for destruction alone. "Like irrational animals, led by nature," that is, living by sensuality alone, and not by mind and rational life. Therefore they are also easily caught to be led along a corrupt life, being led and carried away by anger and lust, blaspheming what they do not know, that is, with their characteristic ignorance, which is why they will perish in the corruption they have earned, receiving the recompense for the lawlessness which they themselves prepared for themselves voluntarily. However, one must know that Sacred Scripture, when it censures what is found in people by nature, that is, what is characteristic of animals, likens them to irrational beasts. It says, for example: "Man who is in honor and lacks understanding is like the animals that perish" (Ps. 48:13); and also: "Do not be like the horse and the mule" (Ps. 31:9); again: "They are well-fed stallions" (Jer. 5:8); and also: "Be wise as serpents and innocent as doves" (Matt. 10:16). Scripture says this not by changing nature, but only by persuading people to restrain themselves from natural inclinations. When it proclaims something salvific, it borrows the likeness from what is higher, for example: "Be merciful, just as your Father is merciful" (Luke 6:36). And here too it does not transform nature, but only commands to do this, as far as one's strength allows.

Peter means that after they went astray they were able to lead others astray after them, but that in the end they will have to pay the price of their wickedness.

Receiving the reward of injustice. The reward of injustice is the punishment he speaks of, which the works of injustice deserve, especially in those who, while they themselves are slaves to the corruption of the flesh, nonetheless blaspheme the conduct of those who live chastely, though they themselves are held by insane errors, they do not cease to disparage those who hold sound understanding.

Thinking of the delights of the day as impurities and stains. Pleasure is taken both in a good and an evil sense. In the good sense, it is called the paradise of delight, and as it is sung in the psalm: And they shall drink from the torrent of Your pleasure (Psalm 35). In an evil sense, as Solomon says: For youth and pleasure are vain (Ecclesiastes 11). But it is also used indifferently, according to what Sarah said: After I am old, and my lord is old, shall I have pleasure? (Genesis 18). Therefore, good pleasure is rightly called the delight of the day, by which the saints delight in the Lord. However, evil pleasure belongs to the night, when the wicked perversely delight in performing deeds of darkness. It is rightly said of the unjust that they think of the pleasure of the day, the delights of impurity and stain, because many are so lazy, perverse, and shameless that, whilst engaging in the most impure and detestable pleasures, they nonetheless judge these to be the best and almost luminous. Some join the first word of this verse to the preceding verse, reading thus: Receiving the reward of unrighteousness as pleasure, and expound it according to what the apostle Paul said: God gave them over to the desires of their hearts in impurity, to dishonor their bodies among themselves (Romans 1). And a little later: Committing shameless acts, receiving in themselves the due penalty of their error. And as they did not see fit to acknowledge God, God gave them up to a debased mind, to do what ought not to be done (Ibid.). But we thought it right to follow the distinction we found in the works of the blessed Pope Gregory.

Spots and blemishes party in their errors against you, having eyes full of adultery, and who cannot cease from sin, enticing unstable souls. "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 salt11, 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.

"They count it pleasure to revel in daily luxury," that is, in daily gratification of the throat they place their true goal, their true and beloved prudence and pleasure. The order of the following discourse is as follows: shameless and defilers; "their heart is trained in covetousness," that is, skilled in covetousness; sons of cursing; feasting together with you; having eyes full of lust and unceasing sin; they entice unstable souls, whom Paul also called "women laden with sins" (2 Tim. 3:6); they, having forsaken the right way, went the way of Balaam the son of Bosor, and so forth; their voices are waterless springs, clouds driven by a storm, and so forth. And for what reason does the darkness of the age to come await them? For their excessive vanity, by which they entice with defilements and fleshly lusts those who had formerly been in error and had sincerely left it to return, like a dog, to their own vomit. What is inserted explains and confirms their vanity. The meaning is as follows: they, he says, have nothing belonging to purity, but cling to the pure society like stains on a clean garment. When they seduce someone and succeed in making the men and women who have fallen into their nets impure, they consider this a delight, completing their own corruption. Even when feasting with you, they do this not out of love and fellowship with others, but because they find this time convenient for seducing women.

Peter says that these people are not motivated by love. Their only interest is to find the right moment when they can seduce women.

Leading astray unstable souls. Whores are usually called "enticeresses," derived from pollution, or from the beauty of their skin by which they lure the unsuspecting. Therefore, they lead astray unstable souls who, by teaching them wrongly, bring them under the various heretical doctrines as if corrupting them with sensual pleasures.

These people even greeted one another with kisses which were full of lust. What was meant to be a sign of peace was transformed into adultery by those who had turned away from God.

For having eyes, they look at nothing other than lust, and unceasingly having this in mind and sinning, as sons of cursing, they entice unstable souls.

As we know from the Old Testament, Balaam was hindered by God for his greed in trying to obtain a living off his prophetic spirit. He obstinately tried to run to Balak a second time, and only after he was corrected by the fear of God and the terrors which he met along the way was he able to get the word of blessing right, so that what he said was from God and not his own wicked preference. For even his tongue was not totally given over to the service of a lie.

They followed the way of Balaam from Bosor, etc. Often, heretics propose such foolish doctrines and abominable sacraments that even the most dull-witted, the pagans, and those who completely lack understanding of divine knowledge, detest their madness. They refute their twisted paths and those contrary to God with healthier judgment. And what is worse, because it is more frequent, sometimes many Catholics love the reward of unrighteousness so much that they are deservedly attacked by the unlearned, by laypersons instead of clerics. These are rightly compared to the prophet who is reproached by the words of a donkey speaking against its nature, yet is not deterred from his evil path. The name of the city from which Balaam is said to have come, Bosor, meaning either of flesh or in tribulation, aptly fits such people. Excessive indulgence in luxury provides no greater reason to adulterate the word of truth for the love of money or the desire for temporal things, than when they have enslaved themselves to the lusts of the flesh, clearly unworthy of apostolic praise, which glorifies true believers saying: But you, brethren, are not in the flesh but in the spirit (I Thes. V). And thus they are placed in tribulation, not in the sense that they suffer for the Lord, but rather in that which oppresses the spirits of the weak with the perverse examples of their actions, preventing them from rising to salvation or repentance. Also, the name Balaam itself, meaning a vain or precipitating people, suits such individuals. For those who willingly desert the known path of truth are nothing but a vain people, casting their listeners into perdition by preaching not what corrects them but what delights them erroneously. About whom it is well added:

The right way is the way of Christ, who said: "I am the way, the truth and the life."

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. 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.

For their heart is trained in nothing other than covetousness, that is, in debauchery or in greed, and through both the one and the other, having forsaken the way that could have led them to salvation, they strayed from it and became subject to the same fate as Balaam, the son of Bosor, because he too, out of love for gifts, loved the wages of unrighteousness.

The common interpretation of this is that Balaam's ass condemned him because it obeyed the angel and submitted to him, whereas Balaam, although he heard God, did not go and warn the people, nor did he obey God's will. Thus the ass became Balaam's teacher.

Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam.

The ass spoke with a human voice so that Balaam would understand what God was saying to him. He had become a madman because of his disobedience to the commandments of God, and dumb animals are wiser than that, since they observe the law of nature.

If the grace of God could work through the animal without affecting the animal—for the ass was not saved—but only as a means of helping the Israelites, it is perfectly clear that he is prepared to work in us, which is why this story is so poignant.

But he was rebuked for his transgression. "A dumb donkey, speaking with a human voice, restrained the madness of the prophet" (2 Pet. 2:16). From this we learn that Balaam, having once received a prohibition from God against going to Balak, was again driven to it by his arrogant passion, which he nourished with his frenzied sorcery, but, bridled by the fear of God and the terrible signs that occurred during the journey, he did not change the word of blessing, which was a matter not of sorcery. For the prophets utter their oracles with awareness. For this reason the apostle also called him a "prophet," as one who was aware of what he was saying. For if he had not been aware of his words, he could not have chosen what was better. Thus, his blessing was a matter not of divination, but of the power of God.

They did not have the living word of the Spirit, the channel of delights which overflows to the glory of the nations. They were not clear-sighted like the saints. They were in some sense like clouds but more like "mists" covered in darkness and ignorance, for they were governed by an evil spirit.

Peter calls these people dry springs—springs, because they have received knowledge of the Lord Christ, but dry, because they do not live in accordance with that knowledge.

These are wells without water, etc. Saint Jerome, placing these verses in the book against Jovinian, explains them thus: "Does it not seem to you that the apostle has described a different kind of ignorance?" For they reveal knowledge as if from wells, because they promise the rain of doctrines which they do not have, like clouds of prophecy toward which the truth of God reaches, and they are agitated by the whirlwinds of demons and vices. They speak great things, and all their speech is pride. But every one who exalts his heart is unclean, so that they who have slightly turned away from sins return to their error and are eager for the luxuries of foods and the delights of the flesh. For who does not gladly hear: Let us eat and drink, and we will reign forever (Wis. II; Isai. XXII; I Cor. XV)? The wise and prudent call them perverse who are sweet in speech.

These people are empty wells of the kind that animals fall into and die in, because there is no water at the bottom.

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. 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.

Having inserted much into the middle of his discourse, including among other things the example of Balaam, the apostle again begins to speak about the impure Gnostics. He likens them to waterless springs, because they have lost the purity of preaching and the sweet water of life. He compares them to clouds driven by the wind, meaning an adverse wind, which is why he also called it a tempest, since a tempest brings whatever it drives into complete disorder. They are, he says, clouds that are not bright, as the saints are, but dark, full of gloom.

They are not punished merely for their ungodliness but for the enormity of it as well.

Pride is always vain because it makes people stupid, as they are without God insofar as they are proud.

He also gives the reason for this, namely that out of vanity they utter swelling words, enticing through fleshly lust into debauchery those who had completely escaped it, or who, if they were once in error, had afterwards submitted themselves to the Lord.

These men promised people freedom from deception when in fact they were encouraging others to lapse back into it.

When a man is said to be given up to his desires, he derives guilt from them, because, deserted by God, he yields and consents to them, is conquered, seized, attracted and possessed by them.

For in so far as drinking is really a sin it is not because drinking is wild, but because drinking is tame; not in so far as it is anarchy, but in so far as it is slavery. Probably the worst way to drink is to drink medicinally. Certainly the safest way to drink is to drink carelessly; that is, without caring much for anything, and especially not caring for the drink.

A Free Lover is worse than a profligate. For a profligate is serious and reckless even in his shortest love; while a Free Lover is cautious and irresponsible even in his longest devotion.

A man is the slave of whatever vice controls him.

For as the serpent beguiled Eve, by promising her what he had not himself, so also do these men, by pretending [to possess] superior knowledge, and [to be acquainted with] ineffable mysteries; and, by promising that admittance which they speak of as taking place within the Pleroma, plunge those that believe them into death, rendering them apostates from Him who made them. And at that time, indeed, the apostate angel, having effected the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord; wherefore God assigned him the form and name [of a serpent]. But now, since the last times are [come upon us], evil is spread abroad among men, which not only renders them apostates, but by many machinations does [the devil] raise up blasphemers against the Creator, namely, by means of all the heretics already mentioned. For all these, although they issue forth from diverse regions, and promulgate different [opinions], do nevertheless concur in the same blasphemous design, wounding [men] unto death, by teaching blasphemy against God our Maker and Supporter, and derogating from the salvation of man.

The one who is enslaved to any single passion is also dominated by it and is unable to obey the commandments of the Lord.

They themselves, he says, being slaves of the aforementioned impurity, which he rightly also called corruption, promise freedom to those they deceive. And as to why they promise freedom to others while themselves being slaves of sin, he brings forth a fine proof of this: whoever is overcome by any passion is also a slave to it. But this will be explained more fully further on.

Since we have been set free from the power of the devil through the grace of Christ and without any preceding merits of our own, dearest brothers, let us try as hard as we can, with his help, always to engage in good works, fearing what the apostle Peter proclaims in these terrible words.

It is always worse to sin knowingly than to sin in ignorance.

But in this mercifulness of God, dearly beloved, the greatness of which towards us we cannot explain, Christians must be extremely careful lest they be caught again in the devil's wiles and once more entangled in the errors which they have renounced. For the old enemy does not cease to "transform himself into an angel of light," and spread everywhere the snares of his deceptions, and make every effort to corrupt the faith of believers. He knows whom to ply with the zest of greed, whom to assail with the allurements of the belly, before whom to set the attractions of self-indulgence, in whom to instil the poison of jealousy: he knows whom to overwhelm with grief, whom to cheat with joy, whom to surprise with fear, whom to bewilder with wonderment.

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. "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.

Look what the apostle Peter has to say about Christians who live in the mire and impurities of this world.

By these words he confirms two points: first, that the one who is defeated necessarily serves his conqueror, and second, that those who have known the truth but again cling to their former impiety fall into an evil worse than before. If those who through the knowledge of the Lord and Savior Jesus Christ have escaped the defilements of the world become entangled in them again and are overcome by them, then they are undoubtedly enslaved by them, and their condition becomes worse than it was before their knowledge of this slavery, for Satan strives to make them fall into greater evil.

Peter shows by this that these men were not liberating those who followed them from their deception but merely making that deception worse.

Blessed Peter says: 'It is better not to know the way of justice than, after knowing it, to turn back.' You will say: 'Many fall.' You ought not to fall with those who fall, but to stand with those who stand.

To know the way of righteousness is to know Christ and the holy gospel. Peter is talking here about people who have been baptized after professing faith in Jesus but who have then turned away from him.

For this reason the apostle says that, given such a future for those who willingly return to evil, it would have been better for them not to have known the truth than, having known it, to fall into greater evil.

For the truth of the proverb happened to them: The dog returns to its vomit, etc. He says this is a true proverb because he takes testimony from the Proverbs of Solomon, which is placed there with explanation: As a dog, he says, which returns to its vomit, so is a fool who repeats his foolishness (Prov. XXVI). And he added from his own: And the sow that was washed returns to wallowing in the mire. Therefore, when a dog vomits, it certainly expels the food that weighed down its chest. But when it returns to the vomit, it is again burdened by what it had been relieved of. And those who lament their sins certainly confess and cast away the evil which had satiated them wrongly and weighed down their innermost thoughts; when they repeat it after confession, they take it up again. But the sow, when washed in the mire, is rendered filthier. And he who laments his sins but does not forsake them subjects himself to greater punishment because he scorns the very pardon which he could have obtained by weeping, and he wallows in muddy water as it were, because by his tears he withdraws the cleanliness of life, and before the eyes of God even those very tears become filthy.

There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church -an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. But the life of this (Callistus), and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.

Repentance consists in no longer doing the same things, for he who reverts to the same sins is like a dog returning to his vomit.

Shall we then seek precepts of living from these men, who have no other feelings than those of the irrational creatures? The Cyrenaics say that virtue itself is to be praised on this account, because it is productive of pleasure. True, says the filthy dog, or the swine wallowing in the mire. For it is on this account that I contend with my adversary with the utmost exertion of strength, that my valour may procure for me pleasure; of which I must necessarily be deprived if I shall come off vanquished. Shall we therefore learn wisdom from these men, who differ from cattle and the brutes, not in feeling, but in language?

To regard the absence of pain as the chief good, is not indeed the part of Peripatetic and Stoic, but of clinical philosophers. For who would not imagine that the discussion was carried on by those who were ill, and under the influence of some pain? What is so ridiculous, as to esteem that the chief good which the physician is able to give? We must therefore feel pain in order that we may enjoy good; and that, too, severely and frequently, that afterwards the absence of pain may be attended with greater pleasure. He is therefore most wretched who has never felt pain, because he is without that which is good; whereas we used to regard him as most happy, because he was without evil. He was not far distant from this folly, who said that the entire absence of pain was the chief good.

The forbidding of the flesh of swine also has the same intention; for when God commanded them to abstain from this, He willed that this should be especially understood, that they should abstain from sins and impurities. For this animal is filthy and unclean. Therefore He forbade them to use the flesh of the pig for food, that is, not to imitate the life of swine, which are nourished only for death; lest, by devoting themselves to their appetite and pleasures, they should be useless for working righteousness, and should be visited with death. Also that they should not immerse themselves in foul lusts, as the sow, which wallows in the mire.

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. 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.

He also adds a proverb confirming the same thing (Prov. 26:11). For even a dog returning to its own vomit becomes still more disgusting, just as a pig seeking to wash itself of filth, if it does so in filth itself, turns out even filthier than before.