John Calvin Commentary 2 Peter 2

But there were. As weak consciences are usually very severely and dangerously shaken when false teachers arise, who either corrupt or mutilate the doctrine of faith, it was necessary for the Apostle, while seeking to encourage the faithful to persevere, to remove such an offense. Moreover, he comforted those to whom he was writing, and confirmed them by this argument: that God has always tested and proved His Church by such a temptation as this, so that novelty might not disturb their hearts. “The condition of the Church under the gospel,” he says, “will not be different from what it was formerly under the law; false prophets disturbed the ancient Church; the same thing must also be expected by us.”

It was necessary to show this expressly, because many imagined that the Church would enjoy tranquility under the reign of Christ. For as the prophets had promised that at His coming there would be real peace, the highest degree of heavenly wisdom, and the full restoration of all things, they thought that the Church would no longer be exposed to any contests. Let us then remember that the Spirit of God has once for all declared that the Church shall never be free from this internal evil. And let this similarity always be kept in mind: that the trial of our faith is to be similar to that of the fathers, and for the same reason—so that in this way it may be made evident whether we really love God, as we find it written in Deuteronomy 13:3.

But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, and that our faith ought by no means to be shaken on account of discords and sects, because the truth of God shall remain unshaken despite the violent agitations by which Satan often strives to upset all things.

Observe also, that no one time in particular is mentioned by Peter when he says there shall be false teachers, but that all ages are included; for he here makes a comparison between Christians and the ancient people. We ought, then, to apply this truth to our own time, lest, when we see false teachers rising up to oppose the truth of God, this trial should break us down. But the Spirit reminds us, so that we may take more heed; and to the same purpose is the whole description which follows.

He does not, indeed, paint each sect in its own colors, but particularly refers to profane men who manifested contempt towards God. The advice, indeed, is general, that we ought to beware of false teachers; but, at the same time, he selected one kind of them from whom the greater danger arose. What is said here will later become more evident from the words of Jude (Jude 1:4), who treats exactly of the same subject.

Who privily shall bring in. By these words he points out the craftiness of Satan, and of all the ungodly who fight under his banner, that they creep in by indirect ways, as through underground burrows. The godly, then, ought to be more watchful, so that they may escape their hidden frauds: for however they may insinuate themselves, they cannot circumvent those who are carefully vigilant.

He calls them opinions of perdition, or destructive opinions, so that everyone solicitous for his salvation might dread such opinions as the most noxious pests. As to the word opinions or heresies, it has not, without reason, been always deemed infamous and hateful by the children of God; for the bond of holy unity is the simple truth. As soon as we depart from that, nothing remains but dreadful discord.

Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness. For Christ redeemed us, so that He might have a people separated from all the pollutions of the world, and devoted to holiness and innocence. They, then, who throw off the bridle and give themselves up to all kinds of licentiousness are not unjustly said to deny Christ by whom they have been redeemed. Hence, so that the doctrine of the gospel may remain whole and complete among us, let this be fixed in our minds: that we have been redeemed by Christ, so that He may be the Lord of our life and of our death, and that our main object ought to be to live to Him and to die to Him. He then says that their swift destruction was at hand, lest others should be ensnared by them.

And many shall follow. It is, indeed, a significant offense to the weak when they see false doctrines received by widespread acceptance in the world, and a large number of people led astray, so that few continue in true obedience to Christ. Today, there is nothing that more greatly disturbs pious minds than such a falling away.

For hardly one in ten of those who have once professed Christ retains the purity of faith to the end. Almost all turn aside into corrupt practices; deluded by the teachers of licentiousness, they become profane. So that this does not cause our faith to falter, Peter comes to our help and timely foretells that this very thing would happen: that false teachers would draw many to perdition.

But there are two different readings even in the Greek manuscripts; for some read, “lasciviousness,” and others, “perdition.” I have, however, followed what has been most commonly approved.

By reason of whom the way of truth. I believe this was said for this reason: as religion is honored when people are taught to fear God and to maintain an upright, chaste, and virtuous life, or when at least the mouths of the wicked are silenced so that they do not speak evil of the gospel; so when all restraint is cast aside and every kind of licentiousness is practiced, the name and doctrine of Christ are exposed to the slander of the ungodly. Others give a different explanation—that these false teachers, like filthy dogs, barked at sound doctrine. But the words of Peter seem to me, on the contrary, to suggest that these would provide an opportunity for enemies to insolently attack the truth of God. So, although they might not themselves attack the Christian faith with slander, yet they would equip others with the means to slander it.

With feigned words. Peter endeavors by all means to render the faithful displeased with ungodly teachers, so that they might resist them more resolutely and steadfastly. It is an especially detestable thing that we should be sold like vile slaves. But he testifies that this happens when anyone seduces us from the redemption of Christ. He calls those feigned words which are artfully formed for the purpose of deceiving.

Unless, then, someone is so foolish as to sell the salvation of his soul to false teachers, let him close every avenue that may lead to their wicked schemes. For the same purpose as before, he repeats again that their destruction is not delayed, that is, so that he might frighten the good from their company. For since they are consigned to sudden destruction, everyone who connects himself with them must also perish with them.

For if. We have stated how important it is for us to know that the ungodly, who by their harmful opinions corrupt the Church, cannot escape God’s vengeance. He proves this especially by three remarkable examples of God's judgment: that he spared not even angels, that he once destroyed the whole world by a flood, and that he reduced Sodom and other neighboring cities to ashes. But Peter thought it sufficient to take as granted what ought never to be doubted by us: that God is the judge of the whole world. It therefore follows that the punishment he previously inflicted on the ungodly and wicked, he will now also inflict on similar characters. For he can never be unlike himself, nor does he show partiality, so as to forgive the same wickedness in one person which he has punished in another; rather, he hates injustice and wrong equally, wherever it is found.

For we must always bear in mind that there is a difference between God and men, as men indeed judge unequally, but God maintains the same standard in judging. For when he forgives sins, this is because he blots them out through repentance and faith. He therefore reconciles himself to us in no other way than by justifying us, for until sin is taken away, there is always a cause of discord between us and Him.

As to the angels. The argument is from the greater to the less, for they were far more excellent than we are, and yet their dignity did not preserve them from the hand of God. Much less, then, can mortal men escape when they follow them in their impiety. But as Peter only briefly mentions the fall of angels here, and has not named the time, manner, and other circumstances, it is fitting for us to speak soberly on the subject.

Most men are curious and endlessly inquire about these things. But since God in Scripture has only sparingly touched on them, and almost in passing, he thus reminds us that we ought to be satisfied with this limited knowledge. And indeed, those who inquire out of curiosity do not aim for edification but seek to feed their souls with vain speculations.

God has made known what is useful to us: namely, that the devils were initially created to serve and obey God. However, through their own fault, they apostatized because they refused to submit to God’s authority. Consequently, the wickedness found in them was an acquired quality, not part of their original nature, and therefore could not be ascribed to God.

All this Peter declares very clearly when he says that angels fell, though they were superior to men. Jude is still more explicit when he writes that they kept not their first estate, or their pre-eminence (Jude 1:6). Let those who are not satisfied with these testimonies turn to Sorbonian theology, which will teach them about angels to satiety, so as to hurl them into hell along with the devils.

Chains of darkness. This metaphor suggests that they are held bound in darkness until the last day. The comparison is taken from criminals who, after being condemned, endure a significant part of their punishment through the harshness of prison, until they are brought out for their final doom. From this we may learn not only what punishment the wicked suffer after death but also what the condition of God’s children is: for they calmly rest in the hope of sure and perfect blessedness, though they do not yet enjoy it, while the former suffer dreadful agonies because of the vengeance prepared for them.

The old world. The meaning of what he says is that God, after having drowned the human race, formed again, as it were, a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that only eight were saved, he intimates that a multitude would not be a shield against God to protect the wicked, but that as many as sin shall be punished, whether they are few or many in number.

But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, since Scripture commends God's righteousness because he defends his own and restores them, when dead, to life. But I rather think that Noah is called the preacher of righteousness because he labored to restore a degenerated world to a sound mind, not only by his teaching and godly exhortations but also by his anxious toil in building the ark for the term of one hundred and twenty years. Now, the Apostle's purpose is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints.