2 Peter 2

And every prophet that speaketh in the Spirit ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.

The Didache, Chapter 11

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved.

The Prescription Against Heretics

And there shall be false teachers among you, who privily shall bring in damnable heresies."

Dubious Hippolytus Fragments

It is typical of false teachers that they cannot accept the full equality of the persons of the Trinity.

Introductory Commentary on 2 Peter

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.

Commentary on 2 Peter

Peter says this so that people will not just listen to everyone who claims to be a prophet, without discerning whether they really are or not. He tells them to be careful not to listen to false prophets instead of the true ones.

Catena

And they deny the Lord who bought them, etc. Concerning this buyer, Paul also says: "For you were bought at a great price; glorify and carry God in your body" (1 Cor. 6). Rightly indeed do they bring upon themselves swift destruction, who, denying their Redeemer, refuse to rightly confess Him and glorify, and by doing good, to bear Him in their own body: which all heretics do; for Arius, who says that our Redeemer is lesser than the Father in divinity, and Photinus, who says: "Christ is a man, not God," and Manichaeus, who says: "Christ is only God, not truly man," and Ebion, who says: "Christ did not exist before Mary, He took His origin from her," and Apollinaris, who says: "Christ is only God and flesh, never having taken a rational soul," and Pelagius, who says: "Christ is not the Redeemer of infants in baptism, because they, conceived without iniquities and born from their mother without sins, have no sin that must be forgiven to them, and therefore Christ is not the Savior of all the elect"; and other heretics with them indeed deny the Lord who bought them with the price of His own blood, because they proclaim Him not as truth reveals but as they themselves imagine. And therefore, made alien from the Redeemer, nothing is more certain than that they expect the pit of destruction.

Commentary on the Catholic Epistles

To their own destruction. For those who attempt to corrupt the holy Scriptures and to disturb and pervert the Catholic faith bring condemnation upon themselves in this. However, the Church of Christ, having dispelled the darkness of errors, enjoys its true light. Hence, it is well said at the end of the Apocalypse, which is the closing and, as it were, the seal of all divine Scripture: If anyone adds to these things, God will add to him the plagues written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the book of life and from the holy city, and from the things which are written in this book (Apocalypse XXII). The difficult things to understand in the Epistles of Paul, which he says are distorted by the unlearned and unstable, are especially those in which he speaks about the grace of God that justifies the ungodly (Romans IV), that is, makes the ungodly righteous. For he himself says: Where sin abounded, grace did much more abound (Romans V). Those who did not understand this thought he was saying: Let us do evil that good may come (Romans III). But far be it from Paul to teach his listeners to do evil to achieve good, for his entire intention is to restrain from evil and to call as many as possible to do good. But when he says, Where sin abounded, grace did much more abound (Romans V), he thereby commends the gift of grace more strongly, which is accustomed to forgive both great sins and lesser ones when people convert. And the greater the sins committed before conversion, the greater the forgiveness received through the gift of grace. Therefore the Apostle speaks thus about the sins we have already committed, so that no one should perish from despair of forgiveness because of the enormity of his crimes; but, as the enemies interpreted, he was not urging to commit more sins to receive greater good through them. Hence the blessed Peter rightly adds by way of admonition:

Commentary on the Catholic Epistles

1–2

By false teachers the apostle means the like-minded followers of Nicolaus and Cerinthus, and by the name of prophecy, commonly attributed to both prophets and false teachers, he warns the faithful not to heed false prophets. What the difference is between the one and the other, Paul taught when he said that no one calls Jesus Lord "except by the Holy Spirit" (1 Cor. 12:3). Then he begins to expose the heresy of the Nicolaitans, saying that they are doubly wicked. For in doctrine they are extremely impious, since they blaspheme the Master Christ; in life they are utterly depraved, which he now expresses by mentioning their "debauchery," and a little further on he will explain even more.

Commentary on 2 Peter

They revile the way of truth because they have turned orthodox doctrine into heresy, or because they have rejected the rule given to them at their baptism, or because they have abandoned the way of truth.

Introductory Commentary on 2 Peter

The heresy of the Nicolaitans had already appeared at that time. Peter says that it was evil in two ways. The Nicolaitans were wrong in their doctrine, and they were also wicked in their behavior. It reminds us of what was said about the Jews: “Because of you my name is blasphemed among the Gentiles.”

Catena

And many will follow their debaucheries, etc. The way of truth will be blasphemed by heretics not only in those whom they draw out to associate with their heresy, but also in those whom by their most impure deeds and sacrifices, or the execrable mysteries they perform, they provoke to hatred of the Christian name, those who are unskilled thinking all Christians to be entangled in such wickedness. To whom Scripture says: "Through you My name is blasphemed among the nations" (Isaiah 52).

Commentary on the Catholic Epistles

The destruction of these people comes from none other than the God of Israel, who is never idle or asleep.

Introductory Commentary on 2 Peter

They were doing this for money. Excess is sometimes geared toward wickedness and sometimes toward profit, but here the addition of the word exploit makes the meaning clear. They will indeed have their reward, which is death. The phrase “of old” indicates God’s foreknowledge of what they would do. For just as God foresaw who would be good and prepared good things for them in heaven, so he also foresaw who would be evil and prepared the other place for them.

Catena

Their judgment has not ceased long ago. When 'long ago' signifies a past time and 'has not ceased' is a word in the present tense, it seems to mean nothing else but that the judgment of the perdition of the impious, which has already long begun, continually torments them presently and will never cease with any end.

Commentary on the Catholic Epistles

By the word "covetousness" he shows that they acquire gain in a shameful manner. For covetousness sometimes means injustice, and sometimes the baseness of acquisition in general. That is why the word "exploit" is fittingly used. To show that they are completely foreign to divine teaching, he says that they use flattering words. But, he says, they will receive what is due for their impiety, namely death. The phrase "long ago prepared" signifies God's foreknowledge. For God by foreknowledge prepared good things for the good, and likewise for the wicked the place proper to them. For judgment has long been prepared.

Commentary on 2 Peter

4–5

And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven. And now to you, the holy ones of heaven, the souls of men make their suit, saying, "Bring our cause before the Most High."' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'

Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 'Go to Noah and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may, not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. And the whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.

And then shall all the righteous escape, And shall live till they beget thousands of children And all the days of their youth and their old age Shall they complete in peace.

And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth. And all the children of men shall become righteous, and all nations shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

And in those days I will open the store chambers of blessing which are in the heaven, so as to send them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.'

1 Enoch, Chapters 9-11

Fire of judgment, and the rayless scenery of gloomy Tartarus. Wherefore, in order to teach us this, he uses the examples of Sheol (Hades), and the love of women, and hell

Exegetical Fragments

And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names-those which are adored in the temples-which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness! Whom, therefore, can they injure, except those whom they have in their own power?

In short, Hermes affirms that those who have known God are not only safe from the attacks of demons, but that they are not even bound by fate. "The only protection," he says, "is piety, for over a pious man neither evil demon nor fate has any power: for God rescues the pious man from all evil; for the one and only good thing among men is piety."

The Divine Institutes, Book 2, Chapter XVI

The angels were in heaven and were thrown into the abyss. But on the other hand, Elijah and Enoch were raised into the kingdom of heaven.

Communion 3.25

In the third book of this work we made a passing reference to this question, but did not decide whether angels, inasmuch as they are spirits, could have bodily intercourse with women. For it is written, "Who makes His angels spirits," that is, He makes those who are by nature spirits His angels by appointing them to the duty of bearing His messages. For the Greek word ἄγγελος, which in Latin appears as "angelus," means a messenger. But whether the Psalmist speaks of their bodies when he adds, "and His ministers a flaming fire," or means that God's ministers ought to blaze with love as with a spiritual fire, is doubtful. However, the same trustworthy Scripture testifies that angels have appeared to men in such bodies as could not only be seen, but also touched. There is, too, a very general rumor, which many have verified by their own experience, or which trustworthy persons who have heard the experience of others corroborate, that sylvans and fauns, who are commonly called "incubi," had often made wicked assaults upon women, and satisfied their lust upon them; and that certain devils, called Duses by the Gauls, are constantly attempting and effecting this impurity is so generally affirmed, that it were impudent to deny it. From these assertions, indeed, I dare not determine whether there be some spirits embodied in an aerial substance (for this element, even when agitated by a fan, is sensibly felt by the body), and who are capable of lust and of mingling sensibly with women; but certainly I could by no means believe that God's holy angels could at that time have so fallen, nor can I think that it is of them the Apostle Peter said, "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." [2 Peter 2:4] I think he rather speaks of these who first apostatized from God, along with their chief the devil, who enviously deceived the first man under the form of a serpent. But the same holy Scripture affords the most ample testimony that even godly men have been called angels; for of John it is written: "Behold, I send my messenger (angel) before Your face, who shall prepare Your way." [Mark 1:2] And the prophet Malachi, by a peculiar grace specially communicated to him, was called an angel. [Malachi 2:7]

But some are moved by the fact that we have read that the fruit of the connection between those who are called angels of God and the women they loved were not men like our own breed, but giants; just as if there were not born even in our own time (as I have mentioned above) men of much greater size than the ordinary stature. Was there not at Rome a few years ago, when the destruction of the city now accomplished by the Goths was drawing near, a woman, with her father and mother, who by her gigantic size over-topped all others? Surprising crowds from all quarters came to see her, and that which struck them most was the circumstance that neither of her parents were quite up to the tallest ordinary stature. Giants therefore might well be born, even before the sons of God, who are also called angels of God, formed a connection with the daughters of men, or of those living according to men, that is to say, before the sons of Seth formed a connection with the daughters of Cain. For thus speaks even the canonical Scripture itself in the book in which we read of this; its words are: "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair [good]; and they took them wives of all which they chose. And the Lord God said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became the giants, men of renown." These words of the divine book sufficiently indicate that already there were giants in the earth in those days, in which the sons of God took wives of the children of men, when they loved them because they were good, that is, fair. For it is the custom of this Scripture to call those who are beautiful in appearance "good." But after this connection had been formed, then too were giants born. For the words are: "There were giants in the earth in those days, and also after that, when the sons of God came in unto the daughters of men." Therefore there were giants both before, "in those days," and "also after that." And the words, "they bare children to them," show plainly enough that before the sons of God fell in this fashion they begot children to God, not to themselves — that is to say, not moved by the lust of sexual intercourse, but discharging the duty of propagation, intending to produce not a family to gratify their own pride, but citizens to people the city of God; and to these they as God's angels would bear the message, that they should place their hope in God, like him who was born of Seth, the son of resurrection, and who hoped to call on the name of the Lord God, in which hope they and their offspring would be co-heirs of eternal blessings, and brethren in the family of which God is the Father.

But that those angels were not angels in the sense of not being men, as some suppose, Scripture itself decides, which unambiguously declares that they were men. For when it had first been stated that "the angels of God saw the daughters of men that they were fair, and they took them wives of all which they chose," it was immediately added, "And the Lord God said, My Spirit shall not always strive with these men, for that they also are flesh." For by the Spirit of God they had been made angels of God, and sons of God; but declining towards lower things, they are called men, a name of nature, not of grace; and they are called flesh, as deserters of the Spirit, and by their desertion deserted [by Him]. The Septuagint indeed calls them both angels of God and sons of God, though all the copies do not show this, some having only the name sons of God. And Aquila, whom the Jews prefer to the other interpreters, has translated neither angels of God nor sons of God, but sons of gods. But both are correct. For they were both sons of God, and thus brothers of their own fathers, who were children of the same God; and they were sons of gods, because begotten by gods, together with whom they themselves also were gods, according to that expression of the psalm: "I have said, You are gods, and all of you are children of the Most High." For the Septuagint translators are justly believed to have received the Spirit of prophecy; so that, if they made any alterations under His authority, and did not adhere to a strict translation, we could not doubt that this was divinely dictated. However, the Hebrew word may be said to be ambiguous, and to be susceptible of either translation, "sons of God," or "sons of gods."

Let us omit, then, the fables of those scriptures which are called apocryphal, because their obscure origin was unknown to the fathers from whom the authority of the true Scriptures has been transmitted to us by a most certain and well-ascertained succession. For though there is some truth in these apocryphal writings, yet they contain so many false statements, that they have no canonical authority. We cannot deny that Enoch, the seventh from Adam, left some divine writings, for this is asserted by the Apostle Jude in his canonical epistle. But it is not without reason that these writings have no place in that canon of Scripture which was preserved in the temple of the Hebrew people by the diligence of successive priests; for their antiquity brought them under suspicion, and it was impossible to ascertain whether these were his genuine writings, and they were not brought forward as genuine by the persons who were found to have carefully preserved the canonical books by a successive transmission. So that the writings which are produced under his name, and which contain these fables about the giants, saying that their fathers were not men, are properly judged by prudent men to be not genuine; just as many writings are produced by heretics under the names both of other prophets, and more recently, under the names of the apostles, all of which, after careful examination, have been set apart from canonical authority under the title of Apocrypha. There is therefore no doubt that, according to the Hebrew and Christian canonical Scriptures, there were many giants before the deluge, and that these were citizens of the earthly society of men, and that the sons of God, who were according to the flesh the sons of Seth, sunk into this community when they forsook righteousness. Nor need we wonder that giants should be born even from these. For all of their children were not giants; but there were more then than in the remaining periods since the deluge. And it pleased the Creator to produce them, that it might thus be demonstrated that neither beauty, nor yet size and strength, are of much moment to the wise man, whose blessedness lies in spiritual and immortal blessings, in far better and more enduring gifts, in the good things that are the peculiar property of the good, and are not shared by good and bad alike. It is this which another prophet confirms when he says, "These were the giants, famous from the beginning, that were of so great stature, and so expert in war. Those did not the Lord choose, neither gave He the way of knowledge unto them; but they were destroyed because they had no wisdom, and perished through their own foolishness."

The City of God (Book XV), Chapter 23

It is a fixed and unchanging religious truth that the devil and his angels are never to return to the life and holiness of the saints. From Scripture we know that God’s sentence implies that he dragged them down by infernal ropes to Tartarus and delivered them to be tortured and kept in custody for judgment. They will be received into everlasting fire and there tortured forever and ever.

City of God 21.23

When Christ came from heaven, he bound the leaders of the demons in hell. This is clear from the way in which he commanded the spirits, lest they be thrown into the abyss. For he bound some and ordered others to depart, as we can see from sayings like “Look, I have given you power over unclean spirits”; “Cast out demons,” and so on. Afterwards, in order to perfect the punishment of those whom he had earlier bound, he cast them into eternal fire.

Catena

The angels sinned in three ways, by their pride, by their envy and by their lust. In this verse it is made clear that sin can occur even if it is not done overtly in the flesh. It is obvious that the essence of sin is consent to do evil.

Introductory Commentary on 2 Peter

4–9

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.

Commentary on 2 Peter

For if God did not spare the angels who sinned. For many verses here conclude with one ending: The Lord knows how to rescue the godly from trials. For if, he says, God did not spare the angels who sinned, but consigned them to hell to be kept in chains of darkness until judgment; if, destroying the ancient world for its crimes by the flood, He saved righteous Noah; if, punishing the enormities of Sodom, He delivered Lot, a worshiper of justice, from the unjust; it is certainly known that the Lord knows how to rescue the godly from temptation and to reserve the wicked for torment on the day of judgment. And it should be noted in what he says, that God did not spare the angels who sinned, because those evil angels were not created evil by God, but became evil by sinning.

Commentary on the Catholic Epistles

But He handed over those dragged down by the howls of hell into Tartarus, etc. Another translation has this verse as: But pushing back into the prisons of the darkness of hell, He handed them over to be reserved for punishment in judgment. Therefore, it shows that the punishment of the final judgment is still owed to the apostate angels, about which the Lord says: Go into the eternal fire which is prepared for the devil and his angels (Matthew XXV), even though they have already accepted this hell, that is, the lower murky air, as a prison. For as much as the sublimity of heaven is concerned, the space of this air can already be called hell, so also regarding the height of this same air, the earth which lies below can be understood as deep hell. But He calls the howls of hell the very prideful boastfulness by which the angels of His spirit swelled in arrogance against their Creator. For ropes are called howls, by which sailors hang sails so that, with the wind blowing, they leave the tranquility of the port and always trust themselves to the uncertain waves of the sea. To these appropriately howling ropes are compared the efforts of unclean spirits, who, as soon as they were raised up against the Creator, impelled by the winds of pride, were dragged into the depths of the abyss by their very efforts of elevation. Some codices have: But dragged down by the howls of hell, He handed them over into Tartarus, which signifies the voice either of utmost exaltation or of wailing in punishment. For they howl when they suffer either hunger or something else, unable to bear the excess of haughtiness, if any adversity occurs to them.

Commentary on the Catholic Epistles

4–9

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.

Commentary on 2 Peter

In the same way, let the convert, or still more the semi-convert, face any one fact that does seem to him to deface the Catholic scheme as a falsehood; and if he faces it long enough he will probably find that it is the greatest truth of all. I have found this myself in that extreme logic of free will which is found in the fallen angels and the possibility of perdition. Such things are altogether beyond my imagination, but the lines of logic go out towards them in my reason. Indeed, I can undertake to justify the whole Catholic theology, if I be granted to start with the supreme sacredness and value of two things: Reason and Liberty. It is an illuminating comment on current anti-Catholic talk that they are the two things which most people imagine to be forbidden to Catholics.

The Catholic Church and Conversion, Ch. 5: The Exception Proves the Rule (1926)

Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved.

Clement's First Letter to the Corinthians, Chapter 7

Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God.

An Answer to the Jews

The ungodliness of those who lived in the time from Adam to Noah was what caused the flood.

Introductory Commentary on 2 Peter

And He did not spare the original world. It is the same world in which the human race now dwells, which was inhabited by those who lived before the flood. Yet, nonetheless, that original world is rightly called another, as it is written in the following part of this Epistle that the world at that time, having been flooded by water, perished, and the heavens that existed before, meaning all the turbulent spaces of the air being consumed by the height of the increasing waters, and the earth, altered by the waters exceeding into another form. For although some mountains and valleys are believed to have been made from the beginning, they are not as significant as those now seen in the entire world. This could perhaps be denied, if we did not also now see the face of the earth changed by the subversion of the waters every year. This is believed to have happened even more so then, as the greater and more prolonged flood of waters besieging the earth flowed over it.

Commentary on the Catholic Epistles

But He preserved Noah, the preacher of righteousness, etc. It is known to all that Noah was born in the tenth generation from Adam, but he is called the eighth because eight people survived the flood, of whom he was one. He mentions the number eight to subtly imply that the time of the flood signifies the test of the final examination, when, with all the reprobates condemned, all the righteous will receive the glory of eternal life. For there are six ages of the present world, the seventh is also now conducted, in that life where the souls of the saints enjoy eternal rest in a blessed Sabbath, and the eighth is to come at the time of the resurrection of all and the universal judgment. And he surnames Noah the preacher of righteousness, because by doing works of righteousness in the sight of all, he showed how it should be lived before the Lord. For he is not found to teach anyone by word, indeed not a single word is found spoken to God or man by him, but with the greatest virtue, in the whole construction of the ark, in the coming of the flood, in the beginnings of the following age, with a silent mouth but with the most prompt devotion of the heart, he obeyed the heavenly commands.

Commentary on the Catholic Epistles

6–9

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.

Clement's First Letter to the Corinthians, Chapter 11

Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.

An Answer to the Jews

Do you want to know why these things happened? There was one sin which was more wicked and disgusting than any other which those people were committing. It was because of that that God gave them this judgment.

Catena

Here is proof that all the ungodly will be punished. For Peter goes over the examples of Sodom and Gomorrah so that anyone who sees this will not behave wickedly, knowing that if he does so he will suffer the same kind of punishment as they did.

Catena

God wished to proclaim the judgment that is to come when he sent fiery death from heaven upon a wicked people, setting an example for those who desire to lead wicked lives.

On the Governance of God 1.8

And the cities of Sodom and Gomorrah, etc. Because he asserts that the cities of the impious were reduced to ashes, it should be understood in two ways. Because first, through fire, he reduced them along with the adjacent lands to ashes, and when he afterwards covered the places of the fire with the waters of the Dead Sea, he still wanted to preserve the surrounding region as a specimen of ancient punishment. For very beautiful fruits indeed grow, which also generate a desire to eat for those who see them. If you pluck them, they crumble and dissolve into ashes, and raise smoke, as if they still burned. Hence, in the Book of Wisdom it is said: "This [fire] rescued the righteous man fleeing from the wicked who were perishing as the fire descended upon Pentapolis." As a testimony to whose wickedness, it is evident that a scorched earth remains deserted, and at certain times the trees have fruit (Wis. X). It can be understood: And they also remain deserted and scorched. And this is what is also added here:

Commentary on the Catholic Epistles

By rescuing Lot the Lord made clear that he does not abandon those who hope in him but that he hands those who turn away over to punishment and torture.

Letter to the Corinthians 11.1

Peter adds the story of Lot to his other examples in order to teach us that it is possible to avoid doing evil and thus to escape from the punishment which they will receive.

Catena

And just Lot, oppressed, etc. Indeed, the holy man was tormented by both the unjust deeds and words of his neighbors; seeing these things daily, he was not able to correct them at all; but nevertheless, he conducted himself so prudently that neither by witnessing their disgraceful acts nor by hearing them did he taint the gaze of his chaste mind, but with unflagging intent, he pursued the actions of his own righteousness. Or certainly, he was righteous by sight and hearing, because those present saw and heard nothing in him except the works of righteousness and words; and no fame about him spread among the absent, except what pertained to righteousness, like the example of the blessed Job, who said: The ear that heard me blessed me, and the eye that saw me testified to me (Job XIX). And it is to be noted that the blessed Peter follows the example of the Lord's teaching in this place. For the Lord Himself, speaking in the Gospel about the day of judgment, recalls the sudden advent either of the flood or of the Sodomite fire, where the righteous were delivered, but the reprobate were caught in the snare of sudden destruction. And also in another place, when He intended to restrain the minds of His disciples from the pride of arrogance, He presented the example of the angelic fall, saying, I saw Satan fall like lightning from heaven (Luke X).

Commentary on the Catholic Epistles

We need to be clearly convinced that our distress at such evil deeds and our compassion for those who suffer earns the greatest reward with God and guarantees acceptance with him. All the more so, because in the face of what often appears to be an overwhelming, threatening wrath, the mental equilibrium of those who are overcome with grief is lost. This is why Peter wrote about Lot in this way.

Catena

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.

Second Epistle To The Corinthians (Pseudo-Clement)

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.

Commentary on the Catholic Epistles

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.”

City of God 14.13

10–11

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.

Commentary on 2 Peter

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

Catena

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.

Commentary on the Catholic Epistles

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.

Commentary on the Catholic Epistles

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

Commentary on the Catholic Epistles

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.

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

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."

Treatise XII Three Books of Testimonies Against the Jews

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.

Commentary on 2 Peter

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.

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

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.

Catena

12–13

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.

Commentary on 2 Peter

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:

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

13–14

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.

Commentary on 2 Peter

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.

Catena

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.

Commentary on the Catholic Epistles

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.

Commentary on the Catholic Epistles

"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.

Commentary on 2 Peter

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.

Introductory Commentary on 2 Peter

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

Catena

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.

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

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

Introductory Commentary on 2 Peter

15–16

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.

Commentary on 2 Peter

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.

Catena

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:

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

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.

Treatise XI Exhortation to Martyrdom Addressed to Fortunatus

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.

Catena

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.

Introductory Commentary on 2 Peter

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.

Catena

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.

Commentary on 2 Peter

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.

On Faith and Works 25 (46)

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

Introductory Commentary on 2 Peter

17–19

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.

Commentary on 2 Peter

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.

Catena

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.

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter

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

Introductory Commentary on 2 Peter

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

Catena

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.

Commentary on 2 Peter

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.

Against Heresies Book 4

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.

Against Julian 5.3.12

A man is the slave of whatever vice controls him.

Introductory Commentary on 2 Peter

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

Catena

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

Discourses 27.1

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.

Commentary on 2 Peter

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.

Wine When It Is Red (All Things Considered)

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.

Tremendous Trifles, The Diabolist (1909)

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

Introductory Commentary on 2 Peter

We cannot fathom the depths of God’s mercy toward us. Yet we must take care not to be ensnared again by the devil’s traps and become entangled once more in the very errors which we have renounced. For the ancient enemy does not stop laying down traps everywhere and doing whatever it takes to corrupt the faith of believers.

Sermons 27.3

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

On the Governance of God 4.19

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.

Sermons 175.5

20–21

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.

Commentary on 2 Peter

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.

Commentary on 2 Peter

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.

Introductory Commentary on 2 Peter

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

Catena

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.

Commentary on 2 Peter

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.

The Refutation of All Heresies - Book 9

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.

The Divine Institutes, Book 3, Chapter VIII

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.

Commentary on John 34

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.

Commentary on 2 Peter

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.

Commentary on the Catholic Epistles

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.

Commentary on 2 Peter