Author: drthomasclothier

^15” Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, ¹⁶ but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet’s madness.” (2 Peter 2:15-16)  

What does it mean to go astray? The Prophet Isaiah wrote in Isaiah 53:6 that, “All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” The Hebrew word for astray is “tainu” meaning to wander, to err and to literally and/or spiritually stagger. It is a condition which the sinner brings upon themselves.

Within today’s text from 2 Peter, the apostle also used the word astray (πλανάω; planao) meaning to lead astray, to deceive, to cause someone to stray from the truth. Within the context of 2 Peter, the word astray takes on a darker and more ominous tone. False teachers are not only individuals who lead themselves astray from the Word of God but also lead others down the broad road which leads to destruction. These are they who are forsaking (καταλείπω; kataleipo) or abandoning the right way or the correct manner of life before God.

Having forsaken the truth of God’s Word, who, or what, are they following instead? Peter says they have followed the way of life demonstrated by the Prophet Balaam. Who exactly was Balamm? The following information is taken from the Tyndale Bible Dictionary.

Balaam was Beor’s son, a prophet or soothsayer from northern Mesopotamia who was hired by a Moabite king, Balak, to curse the Israelites who had arrived at the Jordan Valley opposite Jericho after 40 years of wandering in the wilderness. Israel’s defeat of the Amorites (Num. 21:21–25) had instilled fear in the heart of the Moabite king (22:3). Because curses and blessings were considered irrevocable (Gen. 27:34–38), Balak reasoned that if he could hire a prophet to curse the Israelites in the name of their own God, Yahweh, he could easily defeat them in battle and drive them away from his borders. Balak sent messengers to Pethor, where Balaam lived. The town is believed to be located near Haran along the Habur River, a tributary of the Euphrates. Balak offered Balaam an impressive sum to come down and curse the Israelites.

Balaam, however, was warned by the Lord that he should not go to Moab. The king of Moab would not accept Balaam’s refusal and sent his royal messengers back with offers of greater wealth and honor. Balaam revealed an inner lust for wealth and position by returning to the Lord to ask whether he should go. His words to the messengers, however, were very pious: “Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the Lord my God, to do less or more” (Num. 22:18, rsv). Although Balaam would do only what the Lord allowed, he became a prime example of someone who does the right thing for the wrong reason.

 Balak had sent along with his messengers “the fees for divination” (Nm 22:7, rsv), which shows that he considered Balaam a diviner of the type pagan nations commonly used. The Israelites were forbidden by the Lord to consult diviners or practice divination (Deut. 18:10–11). A true prophet would not have even considered the possibility that serving Balak might be right. God’s final permission to let Balaam go, with the stipulation that he say only what God told him, was the Lord’s way of frustrating Balak’s cause and showing God’s care for his chosen people.

 Dr. John MacArthur writes, “Balaam served as an illustration and example of such false prophets. He was an OT compromising prophet for sale to whomever paid him, who preferred wealth and popularity over faithfulness and obedience to God (Num. 22–24). Through a talking donkey, God kept him from cursing Israel (2 Pet. 2:16; cf. Num. 22:21–35).

 Peter’s text parallels Jude 10-11 when it says, “¹⁰ But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. ¹¹ Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion.”

In a recent interview in the September 2019 issue of Tabletalk Magazine, Coti W. Hinn, the nephew of prosperity preacher and televangelist Benny Hinn, explains why he left the prosperity gospel movement. In the interview, Hinn explains what he believes are the most significant errors of the prosperity gospel movement.

There are numerous errors, but let me break down four. First, it’s an assault on the sovereignty of God because it teaches people that they can control God with an offering or positive confession. People think they are the puppet master and God is the puppet. Growing up, I viewed Him as a magic genie, thinking that if I asked Him right, I would get whatever I wanted.

Second, it’s an assault on the atonement. Prosperity theology teaches that health, wealth, and happiness are earthly guarantees because of the atonement. The truth is, Jesus took the full wrath of the Father as a substitute for His people. The purpose of the atonement is to provide salvation, not “stuff.”

Third, prosperity theology does not have a biblical theology of suffering. God’s Word has answers regarding trials, sickness, pain, and loss. People need those right answers.

Fourth, prosperity theology twists biblical teaching about wealth and stewardship. Money is not evil, but we all must keep an eternal perspective (Matt. 6:19–24).

False prophets may sound very pious, but inwardly they are seeking to fulfill their lust of the flesh, their lust of the eyes and their pride of life (Gen. 3; Matthew 4; Luke 4; I John 2:15-17). They want big houses, expensive clothes and private jets and they want their listeners and supporters to pay for it. Resolve to not listen to what these false prophets have to say.

Soli deo Gloria!  

   

 

 

^14 “They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children!” (2 Peter 2:14)

We live during a time within the church’s history where fellowship with one another is prized above everything else. Including truth.

Do not misunderstand. Fellowship with other believers in Christ is important. It was one of the hallmarks of the early church (Acts 2:42-47). The Apostle John expressed in I John 4 fellowship is having a self-sacrificial love for each other (I John 4:7-11) rooted and grounded in the person and work of Jesus Christ (I John 1:1-4).

However, the church must never forsake biblical truth for the sake of harmony within the church. There will be times when disharmony will occur when truth is at stake because it is in danger of being compromised.

The Apostle Peter used strong language in his epistle when he described the character, or lack thereof, of false teachers or apostates. He did not pull any punches and he did not sugarcoat the situation. False teachers are dangerous when they are within a local church. Why?

In today’s text, continuing the tone begun in 2:1, Peter stated that false teachers “have eyes full of adultery insatiable for sin.” Peter was saying that false teachers continually engage in adulterous relationships. This kind of behavior is insatiable (ἀκατάπαυστος; akatapaustos) or never ceasing or incessant for sin (ἁμαρτία; hamartia) or evil wrongdoing.

They also “entice unsteady souls.” To entice (δελεάζω; deleazo) means to presently and actively lead people astray from the truth of God’s Word. They do this upon unsteady (ἀστήρικτος; asteriktos) people. These are people who change and wave in their views and attitudes. This is usually dependent upon who they are associating.

Additionally, they “have hearts trained in greed.”  The inner soul of false teachers has been trained (γυμνάζω; gymnazo) like an athlete. In the gymnasium of sinfulness, they have been trained by the world, their own sinful natures, and the devil himself to be filled with greed. Greed (πλεονεξία; pleonexia) is avarice, covetousness and exploitation. It is the desire to acquire more and more. For them, greed is good.

The resulting conclusion by Peter is that false teachers are “accursed children.” What could be a more damnable announcement than that?  They are doomed.

There is only one hope for anyone is this accursed condition. That is repentance of sin and personal, God-given faith in Jesus Christ as one’s Lord and Savior. Nothing else, and no one else, can save someone from this horrible condition.

Soli deo Gloria!

 

^12 “But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, ¹³ suffering wrong as the wage for their wrongdoing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, while they feast with you.”

 It is probably as good a time as any to define an apostate? An apostate is an individual who once professed faith in Jesus Christ as Lord and Savior but has renounced, defected and deserted their prior profession and confession of faith in Christ. Not only have they deserted their faith in Christ, but they also seek to lead others astray. Especially those within the church.

Peter has already called apostates false prophets and false teachers at the beginning of chapter two. Remember when Peter wrote, “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. ² And many will follow their sensuality, and because of them the way of truth will be blasphemed. ³ And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.” (2 Peter 2:1-3)

 It is at this juncture of Peter’s epistle that he begins specifically describing these false teachers or apostates. His illustrations are graphic and striking.

To begin with, Peter compares false teachers to irrational animals. Irrational (ἄλογος; alogos) means without reason or unable to reason. False teachers lack the capacity to think properly. They are like dumb animals born to be captured or killed, caught and destroyed. Additionally, they are creatures of instinct (φυσικός; physikos) without the desire or inclination to rationally think.

Additionally, they continually blaspheme (βλασφημέω; blasphemo) or specifically slander God and His followers about subjects in which they are ignorant (ἀγνοέω; agnoeo) lacking the capacity to grasp or understanding the things of God (I Corinthians 2:14).

Peter goes on to say that false teachers will be destroyed in their destruction. To be destroyed (φθείρω; phtheiro) is to be corrupted, depraved and ruined. What will destroy them is their own destruction (φθορά; phthora) or moral corruption.

They will suffer wrong as the wage for their wrongdoing. To suffer wrong (ἀδικέω; adikeo) means that they will be harmed and injured. This will be because they have earned (μισθός; misthos) suffering as a paycheck or payback for their wrongdoing (ἀδικία; adikia) or unrighteousness before God.

Peter continues his condemnation of apostates by stating that they count it pleasurable to revel in the daytime. The Greek word for pleasure is ἡδονή (hedone) from which we derive our English word hedonist or hedonism. It is doing that which is enjoyable even if it is sinful and wicked. To revel (τρυφή; tryphe) is to carouse and to be self-indulgent.

Finally, Peter calls them “blots and blemishes, reveling in their deceptions, while they feast with you.” Blots (σπίλος; spilos) are stains or spots. Our English word “spill” comes from this Greek word. Blemishes (μῶμος; momos) are defects. Both words refer to the apostate’s immorality and ungodliness. As such, false teachers continually indulge themselves in their deceptions (ἀπάτη; apate) or lies. They do so while they worship alongside sincere and committed believers in Christ.

Peter’s reference to false teachers being slots and blemishes parallels what Jude says about them in his epistle. Jude writes, “¹² These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; ¹³ wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.”

Dr. John Walvoord writes that, “The false teachers of the first century were like brute beasts. They operated from instinct, which was locked into their sin nature, rather than from rational choice. Creatures of instinct translates the one Greek word physika, “belonging to nature.” They followed their natural desires. Like animals in a jungle, their only value was in being caught and destroyed (cf. Jude 10). This harsh language from Peter is an indication of how serious he considered these heresies to be. Like beasts they too will perish is literally, “in their corruption (phthora) they too shall be corrupted” (phtharēsontai), an interesting play on words (cf. “corrupted” in Eph. 4:22). Corruption here probably means eternal punishment.”

 We must always remember that false teachers are not just outside of the church, but also are within the covenant community of God. We must ever remain on our guard.

Soli deo Gloria!  

 

 

 

 

 

 

 

 

¹⁰ “…and especially those who indulge in the lust of defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme the glorious ones, ¹¹ whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord.” (2 Peter 2:10-11)

The Lord’s Day of Judgment will come upon not only the rebellious from the past, but also those who rebel against the Lord in the present and the future. This judgment is sure and certain.

The Lord’s judgment will come upon those who Peter describes as the ones who indulge in the lust of defiling passion. To indulge (πορεύομαι; poreuomai) is to continually live or behave in a certain manner. Within the context of 2 Peter 2:10, the behavior is the lust (ἐπιθυμία; epithymia) or evil desire of defiling passion (μιασμός; miasmos). Defiling passion is impurity, evil desire and sinful contamination.

These are also people who despise authority. To despise (καταφρονέω; kataphroneo) means to scorn or to look down on something or someone. Authority (κυριότης; kyriotes) refers to lordship, ruling power or dominion. While this may refer to human authority or government, ultimately the fallen world despises God’s authority.

Peter describes these people as bold (τολμητής; tolmetes) or daring along with being willful (αὐθάδης; authades), stubborn and arrogant. The apostle continues to say that these rebellious sinners do not tremble as they blaspheme or speak against the glorious ones or the glory of God. Peter contrasts these arrogant pretenders with angels when Peter says, “Whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord.”  

Jude 8-9 parallels 2 Peter when it says, “Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. ⁹ But when the archangel Michael, contending with the devil, was

disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”

Dr. John MacArthur writes that, “Unlike false teachers who are defiant toward higher powers, the holy angels so revere their Lord that they will not speak insults against any authority. Even the archangel Michael, recognizing the great presence and power of Satan, refused to speak evil of him but called on the Lord to do so. No believer should be so boldly foolish as to mock or command the power of supernatural demons, especially Satan.”

These verses make me pause as to how blasphemous and rebellious I was prior to my conversion to Christ. However, today’s text also makes me take stock of how sin may be crouching at my door seeking to entice me to sin. May we all be on our guard.

Soli deo Gloria!

 

 

 

^“Then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the Day of Judgment,” (2 Peter 2:9)

2 Peter 2:9 is the concluding effect statement in light of three previous cause statements contained in 2 Peter 2:4-8. If the Lord condemned the angels, the ancient world and the ancient cities of Sodom and Gomorrah then, Peter says, this means that the Lord knows how to do two fundamental things.

First, the Lord knows how to rescue the godly from trials. To rescue (ῥύομαι; rhyomai) means to deliver someone from danger with the implication that the danger in question is severe. God rescues the godly. The godly (εὐσεβής; eusebes) are those who are devoted to God in their thinking, their speaking and their living. God rescues to godly from trials. Trials (πειρασμός; peirasmas) are attempts to cause people to sin. They are also known as temptations.

Second, the Lord knows how to keep the unrighteous under punishment until the Day of Judgment. To keep (τηρέω; tereo) means to cause to continue or retain. The Lord will keep the unrighteous (ἄδικος; adikos) or the unjust or ungodly under punishment. The phrase under punishment (κολάζω; kolazo) means severe suffering. The Lord will keep the unrighteous under punishment until the concluding Day of Judgment.

Dr. R. C. Sproul explains that, “Some commentators and most English translations see here a reference to preliminary punishment before the final judgment; this is the most natural reading of the Greek. Oher commentators, including Calvin, understand it as a reference to future punishment or judgment day. Because Peter’s concern in this passage is the certainty of final judgment, the latter seems more appropriate to the argument than the former, though Peter may have both understandings in view.”

 Dr. John Walvoord states that, “In 2 Peter 2:9 the point of his words in verses 4–9 unfolds. The Lord knows how to rescue the righteous and to punish the unrighteous. That God can deliver the godly … from trials is a source of comfort to believers, exemplified by Noah and his seven family members and Lot and his wife and daughters. On the other hand God holds (tērein, “keeps under guard”) the unrighteous for the coming Day of Judgment (cf. 3:7), the great white throne judgment and the lake of fire (Rev. 20:11–15). Meanwhile God continues their punishment in this life (cf. Rom. 1:27b) and in hades after death (Luke 16:23). The participle kolazomenous (“punishing, injuring”) is another of Peter’s words that occurs only once in the New Testament.”

This section of Peter’s epistle should give believers great comfort, while at the same time giving unbelievers great fear. The only solution is repentance of one’s sin and personal faith in the person and work of Jesus Christ.

Soli deo Gloria!

^6 “if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; ⁷ and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked ⁸ (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard);” (2 Peter 2:6–8)

This historical and biblical text of which Peter makes reference is Genesis 19:1-29. The specific reference which speaks of the destruction of the cities, including Sodom and Gomorrah, is Genesis 19:23-29.

²³ The sun had risen on the earth when Lot came to Zoar. ²⁴ Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. ²⁵ And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. ²⁶ But Lot’s wife, behind him, looked back, and she became a pillar of salt. ²⁷ And Abraham went early in the morning to the place where he had stood before the Lord. ²⁸ And he looked down toward Sodom and Gomorrah and toward all the land of the valley, and he looked and, behold, the smoke of the land went up like the smoke of a furnace. ²⁹ So it was that, when God destroyed the cities of the valley, God remembered Abraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived.”

2 Peter 2:6 says that the Lord turned the cities of Sodom and Gomorrah into ashes. Ashes (τεφρόω; tephroo) means to destroy something by fire leaving only a remnant of embers. The test also says that God condemned the cities. To condemn (κατακρίνω; katakrino) means to pronoun a sentence of guilty resulting in punishment. God did this in order to make these ungodly cities in the past an example (ὑπόδειγμα; hypodeigma) or a model of what is going to happen to the ungodly in the future. God does not mess around.

At the same time the Lord graciously saved righteous Lot. The righteousness (δίκαιος; disaios) Lot possessed was the imputed righteousness from God by grace alone, through faith alone in the future ministry of the eternal Son of God, Jesus Christ. It might surprise us that Scripture evaluates Abraham’s nephew “Lot” as a righteous man.

Dr. C. Sproul comments that, regarding Lot, it is, “A surprising description in view of the portrait of Lot in Genesis 19. Lot’s righteousness may have been inherited from Abraham’s intercession for the righteous of Sodom and Lot’s subsequent deliverance. Peter may also be speaking of Lot in a comparative sense. Despite Lot’s sin, Sodom’s transgressions were so heinous that Lot, comparatively speaking, was a righteous man.”

 Peter continues to say that Lot was “greatly distressed by the sensual conduct of the wicked.” As Scripture interprets Scripture, we see that the sins of the inhabitants of the cities of the valley were sexual in nature. Peter also writes that Lot “was tormenting his righteous soul over their lawless deeds that he saw and heard.” Dr. Don Carson writes concerning Lot that, “He was tormented (neb ‘tortured’): originally meant to be tested for genuineness. Godly people living in an ungodly world must be prepared to prove the reality of their faith.”

 Take the opportunity to pray for your country this day. Pray that any ungodliness by anyone would be repented of and that faith in Jesus Christ as Lord and Savior would prevail.

Soli deo Gloria!

 

 

^5 “and if he did not spare the ancient world, even though he saved Noah, a herald of righteousness, with seven others, when he brought a flood on a world of the ungodly;” (2 Peter 2:5)

The ancient world, and its spiritual condition, to which the Apostle Peter refers is found in Genesis 6:1-8. The text describes the wickedness of humankind.

“When people began to multiply on the face of the ground, and daughters were born to them, ² the sons of God saw that they were fair; and they took wives for themselves of all that they chose. ³ Then the Lord said, “My spirit shall not abide in mortals forever, for they are flesh; their days shall be one hundred twenty years.” ⁴ The Nephilim were on the earth in those days—and also afterward—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown.”

 ^5 “The Lord saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually. ⁶ And the Lord was sorry that he had made humankind on the earth, and it grieved him to his heart. ⁷ So the Lord said, “I will blot out from the earth the human beings I have created—people together with animals and creeping things and birds of the air, for I am sorry that I have made them.” ⁸ But Noah found favor in the sight of the Lord.”

There are two major views as to who the “sons of God” were when referred to in Genesis 6:2. One option is that they were the descendants of Seth who cohabited with the daughters of Cain. Others suggest that they were kings wanting to build harems.

Dr. William Cook writes, “The oldest, and likely the most widely held, interpretation is that the “sons of God” are fallen angels (demons). This was the interpretation most favored in ancient Judaism and the early church (cf. 1 Pet. 3:19–20; 2 Pet. 2:4; Jude 6). The phrase “sons of God” is clearly used elsewhere of angelic hosts in God’s heavenly court (cf. Job 1:6; 2:1; 38:7). Moreover, the narrative seems to contrast “man” and “the daughters of man” with the “sons of God” in Genesis 6:1–2.”

 Peter, after citing the example of the angels who rebelled, he now references the same context but now places emphasis upon the ancient world and it’s evil. The word spare (φείδομαι; pheidomai) once again means to prevent trouble. The Lord did not prevent trouble to come upon the ancient world. This would be the pre-flood world.

However, God did rescue Noah. Genesis 6:9-18 says, “⁹ These are the descendants of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. ¹⁰ And Noah had three sons, Shem, Ham, and Japheth. ¹¹ Now the earth was corrupt in God’s sight, and the earth was filled with violence. ¹² And God saw that the earth was corrupt; for all flesh had corrupted its ways upon the earth. ¹³ And God said to Noah, “I have determined to make an end of all flesh, for the earth is filled with violence because of them; now I am going to destroy them along with the earth. ¹⁴ Make yourself an ark of cypress wood; make rooms in the ark, and cover it inside and out with pitch. ¹⁵ This is how you are to make it: the length of the ark three hundred cubits, its width fifty cubits, and its height thirty cubits. ¹⁶ Make a roof for the ark, and finish it to a cubit above; and put the door of the ark in its side; make it with lower, second, and third decks. ¹⁷ For my part, I am going to bring a flood of waters on the earth, to destroy from under heaven all flesh in which is the breath of life; everything that is on the earth shall die. ¹⁸ But I will establish my covenant with you; and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. “

Peter calls Noah a “herald of righteousness.” A herald (κῆρυξ; keryx) is a preacher of God’s Word.

Dr. John Walvoord writes, “Peter was greatly impressed by the significance of the Flood for he referred to it three times in his two epistles (1 Peter 3:20; 2 Peter 2:5; 3:6). Noah … and seven others is the NIV‘s rendering of the Greek “Noah, the eighth person.” The others were his wife, his three sons (Shem, Ham, and Japheth), and their wives (Gen. 6:10, 18). Noah was a righteous man (Gen. 6:9), an obedient servant of God, and a shipbuilder (Gen. 6:13–22). Peter added that he was also a preacher (kēryka, “herald”) of righteousness, who spoke out against the vile corruption all around him.”

 Dr. Walvoord continues by saying, “The primary focus of 2 Peter 2:5 is the unsparing hand of God on the antediluvian civilization, the ancient world with its ungodly people. Do false teachers today think they can escape God’s judgment because of their large numbers? Peter reminded them and those who are the targets of their delusions that God can judge evil even when it involves the entire human race (with the exception of only eight people). The word brought (epaxas, past part. from epagō, “to bring on”) suggests the suddenness of God’s judgment in the Flood. Peter used the same verb in verse 1 in speaking of heretics who are “bringing” destruction on themselves”

 May the Lord’s warning to all the ungodly be sufficient. The only solution is repentance of sin and faith in the person and work of Jesus Christ.

Soli deo Gloria!

 

⁴ For if God did not spare the angels when they sinned, but cast them into hell and committed them to chains of deepest darkness to be kept until the judgment;” (2 Peter 2:4)

The initial cause and effect statement concerns God’s judgment of the angels when they sinned. A couple of initial observations would serve us well at this juncture.

First, God did not spare the angels. The phrase “did not spare” (φείδομαι; pheidomai) means to allow trouble to happen or to cause someone to be troubled. In other words, God did not prevent trouble to occur to the angels.

Second, notice the definite article immediately prior to the noun angels. Peter is referring to a particular group of angels. Also notice that the noun “angels” is in the plural form, so the apostle is informing us that God judged more than one angel.

Third, why did God judge these angels in the first place? The text informs us it is because they sinned (ἁμαρτάνω; hamartano), engaged in wrongdoing or acted in a way which was in rebellion to the will and law of God.

Finally, what was God’ specific judgment for these angelic creatures? He cast them into hell. The word hell (ταρταρόω; tartaroo) means a place of torture and torment. The text goes on to say that this judgment involved chains of deepest darkness until God’s final judgment.

Dr. John Walvoord writes that, “He (God) plunged the angels into hell, literally, “tartarus” apparently a prison of custody (gloomy dungeons) between the time of the judgment and their ultimate consignment to the eternal lake of fire. There will be no future trial for their doom is already sealed. False prophets, Peter argued, will taste the same judgment as the rebellious angels.”

 There is much discussion as to the exact identity of these angels and exactly how they sinned against God. Dr. John MacArthur shares the most predominant view.

“These angels, according to Jude 6, “did not stay within their own position of authority,” i.e., they entered men who promiscuously cohabited with women. Apparently this is a reference to the fallen angels of Gen. 6 (sons of God): 1) before the flood (2 Pet. 2:5; Gen. 6:1–3) who left their normal state and lusted after women, and 2) before the destruction of Sodom and Gomorrah (2 Pet. 2:6; Gen. 19).”

 Dr. Don Carson contributes by saying that, “See Gn. 6:1–4 and Jude 6, where the writer draws attention to pride as the cause of the angels’ downfall. Hell (see the niv mg.) in Greek mythology refers to Tartarus, the lowest and most terrible part of hell, reserved especially for those superhuman beings who rebelled against the supreme god. The MS readings of gloomy dungeons vary between a word meaning a ‘pit’ or ‘cave’, and another word (siros instead of seiros in Greek) meaning ‘rope’ or ‘chain’ (see the niv mg.). The latter is in line with Jude 6. The imagery is drawn from apocryphal writings.”

 The point of this illustration is to demonstrate to the readers of 2 Peter that if God judged the fallen angels when they sinned against Him, what makes human sinners think that God will not judge them? The answer is none.

We conclude today with a quote from Dr. R. C. Sproul who says, “That God keeps the unrighteous under punishment by turning them over to their sin should be a sober warning to us. While those of us with true faith will never lose our salvation, if we persist in disobedience, we may become more entangled in sin, making it more difficult for us to grow in our love for righteousness. Think of a persistent sin that you have trouble overcoming and find a friend who can stand with you as you fight against it.”

 Soli deo Gloria!

 

 

^4 “For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; ⁵ if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; ⁶ if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; ⁷ and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked ⁸ (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); ⁹ then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment.” (2 Peter 2:4-9)

The Apostle Peter begins an extensive paragraph of three causal statements of past truths which are collectively followed by a summarizing effect statement of a future promise. In case anyone believes that God is too loving to judge sin and sinners, Peter provides three biblical and historical examples of God’s judgement on the wicked. These three examples of God’s past judgment set a precedent for God’s future judgment upon all who would rebel against His rule and reign.

For the next several days, we will examine each illustration Peter provides. There will be references to the Old Testament texts of which these illustrations are drawn. None of these examples should be unfamiliar to the student of Scripture.

The illustrations Peter cites as instances of God’s past judgment include (1) the angels who rebelled in heaven; (2) the flood upon the ancient world; and (3) the destruction of the ancient cities of Sodom and Gomorrah. As one commentator explains, “Though God has no pleasure in the death of the wicked (Ezekiel 33:11), He must judge wickedness because His holiness requires it (2 Thessalonians 1:7-9).”

Dr. John Walvoord writes that, “Peter gave several illustrations to demonstrate both the Lord’s judgment and His deliverance. After citing three examples of punishment (vv. 4–6), Peter then cited a case of deliverance (Lot, v. 7). In fact, verses 4–9 are a single sentence, one of the longest in the New Testament. Peter was intent on demonstrating that God will judge false teachers and others who sin against Him and His Word. History, What Peter wrote, gives ample verification of this truth.”

 As we study this lengthy section, may each of us be in prayer for those we know who are facing God’s future judgment because of the fallen, unconverted condition. Pray that God will regenerate them by the Holy Spirit through the preaching of the Gospel.

Soli deo Gloria!