2:1–22 Peter explicitly denounces the false teachers who had crept into the community. The harsh language of this chapter indicates the severity of the problems he combats. In vv. 1–18 and 3:1–3, Peter incorporates much of the same material used in the letter of Jude, adapting it to the situation he is addressing. The similarities between 2 Peter and Jude may indicate that 2 Peter uses material from Jude, that Jude used material from 2 Peter, or that they shared a common (perhaps oral) tradition. The possibility that Jude used 2 Peter seems to be the least likely explanation, since ancient writers and editors usually added to material rather than removing content from their source. Reframing formerly known traditions was common: Deuteronomy does this with the laws of Exodus, for example. In addition, it was a great compliment in the ancient world to adapt material from another writer—giving credit to the writer was not mandatory, since oral tradition often meant that the work was already known by an author’s audience. A work was only cited to evoke authority; this method isn’t necessary here, since 2 Peter draws on eyewitness testimony of Jesus. If 2 Peter used Jude, it is likely because Jude elegantly deployed a well-known tradition in Judaism. This would have provided a common framework for Peter’s arguments—a framework that would have already been accepted by any believer in the God of the ot, meaning nearly anyone who claimed to believe in Jesus or Judaism at large.

The Formation of the New Testament

2:1–3 Peter appeals to the ot to explain how to deal with false teachers. He makes four of the same claims as Jude (employing four of the same terms; see Jude 4–5) to emphasize that destructive heretics will perish like the heretics of the wilderness wanderings (see Num 14:26–38; 16:1–35). In doing so, Peter creates a rubric for identifying heretical leaders. Peter says that false teachers act in secret, deny God (and by extension, Christ) and behave immorally. As those who lead others astray, false teachers will receive their due punishment from God. While Christ desires for all people to receive grace, these individuals blind others with false religion rather than the freedom and grace He offers. They elevate themselves as authoritative over Christ. For Peter, the past actions of these teachers show that a fate of the wrath of God is inevitable.

2:1 there will be false teachers among you also Peter identifies the current false teachers with the false prophets of the ot era.

destructive heresies In the first century, a heresy (Greek hairesis) referred to a faction or a school of thought (compare Acts 26:5; 1 Cor 11:19). Therefore, Peter has to specify that these are not just any teachings, but destructive ones (compare 2 Pet 3:7, 16).

denying the Master who bought them Probably indicates that they distorted what the apostles taught about Jesus Christ (see note on 3:2; compare 1 John 2:22–23; Titus 1:16). This may also refer to their blatant immorality (compare Jude 4; 1 Cor 6:20; 7:23).

2:2 licentious ways Likely based on a false characterization of the freedom and grace Jesus offers, the heretics taught a form of liberty that promoted Christians enjoying sexual debauchery (see Jude 4 and note).

the way of truth will be reviled People at this time viewed Christianity with suspicion. The presence of immoral false teachers in the church might give outsiders an excuse to dismiss all Christians as immoral.

2:3 greediness The false teachers were not just motivated by sexual sin, but by greed as well.

condemnation from long ago is not idle Refers to the sure punishment that would come for their sin (Jude 4; Matt 7:15–19). There is no sign that these false leaders intend to repent, so Peter is certain that their end in destruction is inevitable.

2:4–9 Like Jude, Peter announces that God will bring judgment upon those who seek out sin and lead others to do the same. To do so, he uses the analogy of the rebellious spiritual beings (Gen 6:1–4; compare Jude 6–7) and Sodom and Gomorrah (Gen 19); Peter also includes the example of the flood during Noah’s lifetime (Gen 7–9).

2:4 God did not spare the angels who sinned According to the Jewish tradition represented in the books 1 Enoch and Jubilees, these angels are the spiritual beings from Gen 6:1–4 who sinned by taking human wives (see Gen 6:1–4; compare 1 Enoch 6–11; Jubilees 4–5). Jude 6–7 also implies that the angelic rebellion was sexual in nature.

Tartarus The Greek here refers to Tartarus, a place of torment in Greek mythology where the Titans were imprisoned (see Hesiod’s Theogony, which has conceptual parallels with Gen 6:1–4). Some Jewish writers also apparently borrowed or adapted this concept; it is mentioned in 1 Enoch 20:2.

with chains of darkness The reference to the offending angels as being kept in darkness fits with Jewish tradition (reflected in 1 Enoch) that the offending angels of Gen 6:1–4 were imprisoned under the earth.

kept for judgment Now in bondage in the underworld, these angels await God’s final judgment, which will come on the Day of the Lord (see note on 2 Pet 3:7).

2:5 did not spare the ancient world God desires justice so much that He was willing to destroy His own good creation with a flood in order to vanquish corruption and violence (Gen 6:11–13; compare Gen 1:10). In Noah’s time, the entire world—with the exception of Noah and his family—was deemed ungodly. The continual excusing of sinful behavior, without any fear of God, is concerning to Peter.

preserved Noah Peter’s addition of the Noah story fits well in this context because the story of the rebellious spiritual beings in Gen 6 can be read as a precursor to the flood event (see Gen 6:4 and note). The incident of spiritual beings having intercourse with women from earth and creating a subspecies could have been one of the reasons for the flood. Unlike Peter, Jude does not mention the flood; compare Jude 5–8.

proclaimer of righteousness Noah represented the hope of humanity acting rightly, even though Noah ultimately failed to live righteously himself (Gen 6:9; 9:18–29). Noah also acted righteously by acting in faith, following God’s instructions (Gen 6:22; compare Gal 3:6).

2:6 cities of Sodom and Gomorrah Two ancient cities that God destroyed because of their incredible wickedness (Gen 18:16–19:29; compare Jude 7 and note).

an example God’s past judgments against people who embrace a life of sinfulness, especially when it is to the detriment of others, should lead people to change their ways.

2:7 Lot Abraham’s nephew who was rescued from Sodom. See Gen 19:16, 29.

licentiousness The Greek term used here, meaning “lack of restraint,” occurs elsewhere in nt listings of sexual sin (e.g., Rom 13:13; 2 Cor 12:21; Gal 5:19; 1 Pet 4:3). The sexual misconduct of Sodom was so extensive that men from the city attempted to rape the angels visiting Lot (Gen 19:1–22).

2:8 righteous man Lot’s disturbance at the sin of Sodom is seen in Gen 19:7–9. Lot is also depicted as a man so hospitable to foreign visitors that he ends up entertaining angels (Gen 19:1–3; compare Heb 13:2). In this way, Lot acted rightly (as a righteous man).

2:9 the Lord knows how to rescue the godly Peter’s rebuke asserts that when God’s full judgment upon the earth is unleashed, He will surely look out for His people, just like He spared Noah and Lot.

reserve the unrighteous to be punished Peter draws on the fact that the spiritual beings that are reserved for judgment (v. 4) to argue that God surely has judgment planned for those who intentionally live unjust and wicked lives without repenting, especially those who should know better (v. 9; compare note on v. 21).

2:10–12 Peter asserts that even spiritual beings do not claim to have the type of authority and insight that the false teachers in his audience claim to have (compare Jude 8–10). These false teachers were claiming authority and understanding of things they could not possibly comprehend—particularly regarding when and whether Christ would return. Since the false teachers in the community are reasoning away Christ’s authority and promoting their own—on the basis that He has not yet returned—Peter asserts that they must be heretics and not prophets (2 Pet 3:1–13). On this basis, he makes the case that the authority they have arrogantly claimed actually proves that they have none according to God (see v. 11; compare note on 3:3).

2:10 blaspheme majestic beings Probably refers to high-ranking, powerful beings in the spiritual realm. The same Greek phrase used here is found in Jude 8. The phrase in Jude and 2 Peter emphasizes that unlike angels, who sensibly refrain from speaking against higher-ranking beings, false teachers presumptuously slander the words or authority of spiritual beings. They assume authority they do not have.

2:12 like irrational animals Peter ridicules the false teachers’ claim of superior spiritual knowledge, stating that they are actually irrational, like animals. He is suggesting that false teachers will be destroyed because their knowledge is based on brute, not rational, sense (see note on 2 Pet 2:2; compare Jude 10).

blaspheming They have spoken against the truth and in the process of doing so spoken against spiritual powers themselves (2 Pet 2:2, 10; compare Jude 10; Jas 3:3–12).

things they do not understand The false teachers prided themselves on their wisdom, but they were in fact blind to the truth (compare 2 Pet 1:9).

2:13–15 In this passage, Peter uses the example of Balaam’s error to describe the character of the false teachers (Num 22–24; see Jude 11). In using this story, he presents another rubric for identifying false teachers (see note on 2 Pet 2:1–3). Rather than also using the examples of Cain and Korah (as Jude does), Peter probably chose to focus on Balaam because the false teachers among his audience were using prophecy to legitimize their claims of authority (see vv. 20–21). The case of Balaam demonstrates that prophecy can be exploited and that it is truth and right action that truly matters.

2:13 being harmed as the wages of unrighteousness Unrepentant false prophets will receive their due judgment, which will be their destruction (compare note on v. 9; note on 3:7).

a pleasure The false teachers are shameless in their sinful deeds—they do not just enjoy sinning but the idea of doing so. They also share about their sinful actions, encouraging others to follow their ways (v. 18).

stains Peter uses a similar word to Jude (Jude 12) to describe the false teachers’ scandalous presence at community feasts. The two words have a difference of only one letter in Greek.

feast together with you Refers to meals eaten in connection with worship services or the Lord’s Supper. These “agapē meals” were meant to enrich Christian fellowship and strengthen the believers’ sense of union with Christ. But the false teachers are using these meals to lead others astray—they are exploiting the teachings of Christ when others are supposed to be experiencing the meaning of Jesus’ sacrifice and growing in their faith. Compare Jude 12.

2:14 unceasing from sin The false teachers desire sin above nearly everything else.

enticing unstable persons The false teachers are leading those weaker in their faith (those without proper discernment) astray.

accursed children Peter pronounces a curse on the false leaders.

2:15 the way of Balaam the son of Bosor Balaam believed he could curse what God had blessed; his later teaching led the Israelites to idolatry and immorality (Num 31:16; Rev 2:14). The false teachers likewise compromise God’s truth by immorality and likely idolatry; they will perish like Balaam (Num 31:8). Compare Jude 11.

2:16 speechless donkey See Num 22:28–30.

2:17–22 Unlike other uses and expansions of the material 2 Peter shares with Jude, this portion of 2 Peter succinctly summarizes the storm imagery Jude uses (2 Pet 2:17; see Jude 12–13). Second Peter then breaks from the material it shares with Jude to articulate warnings about the dangers of false teachers and their presence within the Christian community (2 Pet 2:18–21). Peter concludes the section by quoting a proverb. Peter’s concerns resemble comments in Heb 6:1–12 about those who have turned from the faith after having experienced God’s goodness (see note on Heb 6:6; for a comparison with other nt writers, see note on 2 Pet 2:21). Peter doesn’t want the community to try restoring these people to proper faith; he considers this a risky enterprise and believes such individuals are beyond restoration. Instead, he wants the community to ostracize them (see note on v. 21). The false teachers that Peter is addressing are not just destructive heretics, but appear to be sensationalists who are obsessed with their own popularity (vv. 10, 17–18). Yet their vanity and arrogance, albeit disturbing, is not the most pressing issue; rather, Peter’s concern centers on the division they have caused within the community and their influence in convincing others to follow them over and against Christ.

2:17 waterless springs and mists driven by a hurricane Like a billowing but vaporous cloud, these people are led along by false doctrine (see note on v. 1; compare Jude 12–13; Jas 3:4–5).

gloom of darkness has been reserved Likely refers to the place of punishment for the spiritual beings who have been reserved for judgment (compare note on 2 Pet 2:4; note on v. 9). The false teachers have brought this fate upon themselves (v. 1).

2:18 high-sounding but empty words The words of the false teachers may sound good, but they lack any basis in truth. The church is being led astray by the charisma of the false leaders and how enticing their message sounds.

scarcely escaping from those who live in error Peter acknowledges that the efforts of the false teachers is tempting and that following truth is difficult. Compare Matt 24:22 and note.

2:19 slaves of depravity The false teachers cast off sexual restraint in the name of freedom, but they are actually enslaved to their sin without realizing it (compare Rom 6:16 and note).

2:20 last state has become worse for them Jesus has offered these people the opportunity to escape sin—which came at the price of His own life—and they have chosen to go back to sin and indulge in it, and then encouraged others to do the same.

2:21 for it would have been better Peter’s comment here reflects the severity of the situation. The false teachers have experienced Christ’s work enough to understand the basic principles of following Him, but they resist coming to repentance (see note on 2 Pet 3:9). The cost of losing these false teachers to their own devices—which will ultimately result in their perishing, if they still do not repent—does not outweigh the harm they cause in leading others away from Christ and inhibiting God’s work within the community.

Repentance

to turn back Rather than turning to God, the false teachers have turned back to their own ways. The idea here is that the original knowledge of Jesus gave these leaders an opportunity to repent, but instead they exploited it to lead others astray.

the holy commandment It seems that Peter views the entire scope of the saving work of Jesus as a commandment, specifically as it is described in vv. 3–11 (compare Jude 3). Peter’s description of Jesus’ actions on humanity’s behalf, and the godliness expected as a result, is in direct juxtaposition to the actions of the false teachers (2 Pet 2:9).

2:22 A dog returns to its own vomit A quotation of Prov 26:11 (compare 2 Pet 2:12). This quotation emphasizes that false teachers will never change and any attempt to reform them is pointless.

returns to wallowing in the mud The origins of this addition to Prov 2:22 are unknown, but it must have been popular since Peter evokes it as common wisdom.