John Calvin Commentary 2 Peter 2:4

"For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment;" — 2 Peter 2:4 (ASV)

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.