2 Peter 2:4

Contextual Overview

³In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping. ³ In their greed these teachers will exploit you with fabricated stories. Their condemnation has long been hanging over them, and their destruction has not been sleeping. ³ 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. ³These counterfeit cowboy's will sell their fabulous stories for a profit made off of your soul. The noose is ready for the counterfeit cowboys. Their judge has already slammed the gavel down on their destruction. ³ And in their desire for profit they will come to you with words of deceit, like traders doing business in souls: whose punishment has been ready for a long time and their destruction is watching for them. ³ And through covetousness, with well-turned words, will they make merchandise of you: for whom judgment of old is not idle, and their destruction slumbers not. ³ In covetousness will they exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. ³ And through covetousness will they with feigned speeches make merchandize of you, whose judgment now of a long time lingereth not, and their destruction slumbereth not. ³ Thirsting for riches, they will trade on you with their canting talk. From of old their judgement has been working itself out, and their destruction has not been slumbering. ³ And through couetousnesse shall they with fained words, make marchandise of you, whose iudgement now of a long time lingereth not, and their damnation slumbreth not.

Bible Verse Review
  from Treasury of Scripure Knowledge

spared: 2 Peter 2:5, Deuteronomy 29:20, Psalms 78:50, Ezekiel 5:11, Ezekiel 7:4, Ezekiel 7:9, Romans 8:32, Romans 11:21

the angels: Job 4:18, Luke 10:18, John 8:44, 1 John 3:8, Jude 1:6

but: Isaiah 14:12, Matthew 8:29, Matthew 25:41, Mark 5:7, Luke 8:31, Revelation 12:7-9, Revelation 20:2, Revelation 20:3, Revelation 20:10

into: 2 Peter 2:11, Jude 1:6

to be: 2 Peter 2:9, Job 21:30, Jude 1:13

Reciprocal: Exodus 10:21 - darkness Job 6:10 - let him not Job 21:22 - he judgeth Job 27:22 - not spare Psalms 105:28 - sent Psalms 119:52 - remembered Psalms 147:6 - he casteth Proverbs 21:12 - overthroweth Isaiah 9:19 - no man Isaiah 30:14 - he shall not Lamentations 5:16 - woe Ezekiel 28:15 - till iniquity Ezekiel 28:16 - therefore Matthew 8:12 - be cast Matthew 11:23 - which art Matthew 22:13 - outer Luke 8:28 - I beseech Luke 10:15 - thrust Luke 12:5 - power Luke 12:45 - and if Luke 16:23 - in hell John 8:12 - shall not John 16:11 - judgment Acts 8:23 - the bond Romans 11:10 - their eyes 1 Corinthians 6:3 - judge 1 Thessalonians 5:3 - then 1 Timothy 3:6 - the condemnation 1 Timothy 5:21 - the elect 2 Peter 2:17 - darkness

Cross-References

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:1
In the beginnyng GOD created ye heauen and the earth.

Genesis 1:1
God created the sky and the earth. At first,

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:1
In the bigynnyng God made of nouyt heuene and erthe.

Genesis 1:1
In the beginning God created the Heauen, and the Earth.

Genesis 1:1
In the beginning God created the heaven and the earth.

Gill's Notes on the Bible

For if God spared not the angels that sinned..... By whom are meant the devil and his angels; who are spirits created by God and as such were good; their first estate which they left was pure and holy, as well as high and honourable; they, were at first in the truth, though they abode not in it; they were once among the morning stars and sons of God, and were angels of light; their numbers are many, and therefore are here expressed in the plural number, "angels", though it cannot be said how large; a legion of them was in one man; one at first might be in the rebellion, and draw a large number with him into it, at least was at the head of it, who is called Beelzebub, the prince of devils: what their first sin was, and the occasion of it, is not easy to say; it is generally thought to be pride, affecting a likeness to, or an equality with God; since this was what man was tempted to by them, and by which he fell, as they are thought to do; and because this is the sin of such who fall into the condemnation of the devil; 1 Timothy 3:6 and is the sin, that goes before a fall in common; as it did before the fall of man, so it might before the fall of angels, Proverbs 16:18. The passage in John 8:44 seems most clearly of any to express their sin, which was "not abiding in the truth"; in the truth of the Gospel, particularly the great truth of the salvation of men, by the incarnate Son of God; and which they could by no means brook and which might spring from pride, they not bearing the thought that the human nature should be exalted above theirs; hence the Jews, in opposing Christ as the Messiah and Saviour, are said to be of their father the devil, and to do his lusts; and Judas that betrayed him, and fell from his apostleship, and the truth, is called a devil; and the heresies of men, respecting the person and office of Christ, are styled doctrines of devils; and men that have professed this truth, and afterwards deny it, are represented in the same irrecoverable and desperate case with devils, and must expect the same punishment, John 8:44, and also it may be observed on the contrary, that the good angels that stand, greatly love, value, esteem, and pry into the truths of the Gospel; particularly the scheme of man's salvation, by the incarnation, obedience, sufferings, and death of Christ: now these

God spared not; or "had no mercy on", as the Arabic version renders it; he did not forgive their sin, nor provide a Saviour for them; but directly, and at once, notwithstanding the dignity and excellency of their nature, in strict justice, and awful severity, without any mercy, inflicted due punishment on them; wherefore it cannot be thought that false teachers, who, as they, abide not in the truth, but deny and oppose it, should escape the vengeance of God:

but cast them down to hell; they were hurled out of heaven, from whence they fell as lightning, into the "lowest", or inferior places, as the Syriac version renders it; either into the air, as in Ephesians 2:2 or into the earth; as in Revelation 12:9 or into the deep, the abyss, the bottomless pit, where they are detained, as in a prison, Luke 8:31 though for certain reasons, and at certain times, are suffered to come forth, and rove about in this earth, and in the air: and these, when removed from their ancient seats in heaven, were not merely bid to go away, as the wicked will at the day of judgment; or were "drove" out, as Adam was from the garden of Eden; but "cast down"; with great power, indignation, wrath, and contempt, never to be raised and restored again:

[and] delivered [them] into chains of darkness: leaving them under the guilt of sin, which is the power of darkness, and in black despair; shutting them up in unbelief, impenitence, and hardness of mind; being holden with the cords of their sins, and in the most dreadful state of bondage and captivity to their lusts, in just judgment on them; and in the most miserable and uncomfortable condition, being driven from the realms of light, deprived of the face and presence of God, in the utmost horror and trembling, and fearful looking for of judgment, and fiery indignation to consume them; and in utter darkness, without the least glimmering of light, joy, peace, and comfort; and where there is nothing but weeping, wailing, and gnashing of teeth; and being also under the restraints of the power and providence of God, and not able to stir or move, or do anything without divine permission; and being likewise, by the everlasting, unalterable, and inscrutable purposes and decrees of God, appointed to everlasting wrath and destruction; by which they are consigned and bound over to it, and held fast, that they cannot escape it:

to be reserved unto judgment: to the day of judgment, to the last and general judgment; the judgment of torment, as the Syriac version here calls it; the words may be rendered, "and delivered them to be kept at judgment, in chains of darkness"; when they will be in full torment, which they are not yet in; and then they will be cast into the lake of fire prepared for them, and be everlastingly shut up in the prison of hell from whence they will never more be suffered to go out; till which time they are indeed under restraints, and are held in by Christ, who has the power of binding and loosing them at pleasure; and who then, as the Judge of men and devils, will bring them forth, and pass and execute sentence on them. The Jews give an account of the dejection, fall, and punishment of the angels, in a manner pretty much like this of Peter's, whom they speak of under different names; so of the serpent that deceived Adam and Eve, whom they call Samael, and because of that sin of his, they say k that the Lord

"cast down Samael and his company from the place of their holiness, out of heaven;''

and of Aza and Azael, angels, who, they say, sinned by lusting after the daughters of men, they frequently affirm, that God cast them down from their holiness l, and that he אפיל לון לתתא, "cast them down below in chains" m; and that God cast them down from their holiness from above; and when they descended, they were rolled in the air--and he brought them to the mountains of darkness, which are called the mountains of the east, and bound them "in chains" of iron, and the chains were sunk into the midst of the great deep n: and elsewhere they say o, that God cast them down from their holy degree, out of heaven--from their holy place out of heaven--and bound them in "chains" of iron, in the mountains of "darkness".

k Sepher Bahir in Zohar in Gen. fol. 27. 3. l Zohar in Gen. fol. 25. 3. m lb. fol. 32. 3. n Midrash Ruth in Zohar in Gen. fol. 45. 1. 2. vid. fol. 77. 3. o Zohar in Numb. fol. 84. 1. vid. Tzeror Hammor, fol. 6. 4. & 9. 4. & Raziel, fol. 14. 2. & 18. 2.

Barnes' Notes on the Bible

For if God spared not the angels that sinned - The apostle now proceeds to the proof of the proposition that these persons would be punished. It is to be remembered that they had been, or were even then, professing Christians, though they had really, if not in form, apostatized from the faith 2 Peter 2:20-22, and a part of the proofs, therefore, are derived from the cases of those who had apostatized from the service of God. He appeals, therefore, to the case of the angels that had revolted. Neither their former rank, their dignity, nor their holiness, saved them from being thrust down to hell; and if God punished them so severely, then false teachers could not hope to escape. The apostle, by the “angels” here, refers undoubtedly to a revolt in heaven - an event referred to in Jude 1:6, and everywhere implied in the Scriptures. When that occurred, however - why they revolted, or what was the number of the apostates - we have not the slightest information, and on these points conjecture would be useless. In the supposition that it occurred, there is no improbability; for there is nothing more absurd in the belief that angels have revolted than that men have; and if there are evil angels, as there is no more reason to doubt than that there are evil men, it is morally certain that they must have fallen at some period from a state of holiness, for it cannot be believed that God made them wicked.

But cast them down to hell - Greek ταρταρώσας tartarōsas - “thrusting them down to Tartarus.” The word here used occurs nowhere else in the New Testament, though it is common in the Classical writers. It is a verb formed from Τάρταρος Tartaros, Tartarus, which in Greek mythology was the lower part, or abyss of Hades, ᾍδης Hadēs, where the shades of the wicked were supposed to be imprisoned and tormented, and corresponded to the Jewish word Γεέννα Geenna - “Gehenna.” It was regarded, commonly, as beneath the earth; as entered through the grave; as dark, dismal, gloomy; and as a place of punishment. Compare the Job 10:21-22 notes, and Matthew 5:22 note. The word here is one that properly refers to a place of punishment, since the whole argument relates to that, and since it cannot be pretended that the “angels that sinned” were removed to a place of happiness on account of their transgression. It must also refer to punishment in some other world than this, for there is no evidence that This world is made a place of punishment for fallen angels.

And delivered them into chains of darkness - “Where darkness lies like chains upon them” - Robinson, Lexicon. The meaning seems to be, that they are confined in that dark prisonhouse as if by chains. We are not to suppose that spirits are literally bound; but it was common to bind or fetter prisoners who were in dungeons, and the representation here is taken from that fact. This representation that the mass of fallen angels are confined in “Tartarus,” or in hell, is not inconsistent with the representations which elsewhere occur that their leader is permitted to roam the earth, and that even many of those spirits are allowed to tempt men. It may be still true that the mass are con fined within the limits of their dark abode; and it may even be true also that Satan and those who axe permitted to roam the earth are under bondage, and are permitted to range only within certain bounds, and that they are so secured that they will be brought to trial at the last day.

To be reserved unto judgment - Jude 1:6, “to the judgment of the great day.” They will then, with the revolted inhabitants of this world, be brought to trial for their crimes. That the fallen angels will be punished after the judgment is apparent from Revelation 20:10. The argument in this verse is, that if God punished the angels who revolted from Him, it is a fair inference that He will punish wicked people, though they were once professors of religion.

Clarke's Notes on the Bible

Verse 4. For if God spared not the angels — The angels were originally placed in a state of probation; some having fallen and some having stood proves this. How long that probation was to last to them, and what was the particular test of their fidelity, we know not; nor indeed do we know what was their sin; nor when nor how they fell. St. Jude says they kept not their first estate, but left their own habitation; which seems to indicate that they got discontented with their lot, and aspired to higher honours, or perhaps to celestial domination. The tradition of their fall is in all countries and in all religions, but the accounts given are various and contradictory; and no wonder, for we have no direct revelation on the subject. They kept not their first estate, and they sinned, is the sum of what we know on the subject; and here curiosity and conjecture are useless.

But cast them down to hell, and delivered them into chains of darkness] Αλλα σειραις ζοφου ταρταρωσας παρεδωκεν εις κρισιν τετηρημενους· But with chains of darkness confining them in Tartarus, delivered them over to be kept to judgment; or, sinking them into Tartarus, delivered them over into custody for punishment, to chains of darkness. Chains of darkness is a highly poetic expression. Darkness binds them on all hands; and so dense and strong is this darkness that it cannot be broken through; they cannot deliver themselves, nor be delivered by others.

As the word Tartarus is found nowhere else in the New Testament, nor does it appear in the Septuagint, we must have recourse to the Greek writers for its meaning. Mr. Parkhurst, under the word ταρταροω, has made some good collections from those writers, which I here subjoin.

"The Scholiast on AESCHYLUS, Eumen., says: Pindar relates that Apollo overcame the Python by force; wherefore the earth endeavoured ταρταρωσαι, to cast him into Tartarus. Tzetzes uses the same word, ταρταροω, for casting or sending into Tartarus; and the compound verb καταταρταρουν, is found in Apollodorus; in Didymus' Scholia on Homer; in Phurnutus, De Nat, Deor., p. 11, edit. Gale; and in the book περι ποταμων, which is extant among the works of Plutarch. And those whom Apollodorus styles καταταρταρωθεντας, he in the same breath calls ριφθεντας εις ταρταρον, cast into Tartarus. Thus the learned Windet, in Pole's Synopsis. We may then, I think, safely assert that ταρταρωσας, in St. Peter, means not, as Mede (Works, fol., p. 23) interprets it, to adjudge to, but to cast into, Tartarus; ριπτειν εις ταρταρον, as in Homer, cited below. And in order to know what was the precise intention of the apostle by this expression, we must inquire what is the accurate import of the term ταρταρος. Now, it appears from a passage of Lucian, that by ταρταρος was meant, in a physical sense, the bounds or verge of this material system; for, addressing himself to ΕΡΩΣ, Cupid or Love, he says: Συ γαρ εξ αφανους και κεχυμενης αμορφιας ΤΟ ΠΑΝ εμορφωσας, κ. τ. λ. 'Thou formedst the universe from its confused and chaotic state; and, after separating and dispersing the circumfused chaos, in which, as in one common sepulchre, the whole world lay buried, thou drovest it to the confines or recesses of outer Tartarus -

'Where iron gates and bars of solid brass

Keep it in durance irrefrangible,

And its return prohibit.'

"The ancient Greeks appear to have received, by tradition, an account of the punishment of the 'fallen angels,' and of bad men after death; and their poets did, in conformity I presume with that account, make Tartarus the place where the giants who rebelled against Jupiter, and the souls of the wicked, were confined. 'Here,' saith Hesiod, Theogon., lin. 720, 1, 'the rebellious Titans were bound in penal chains.'

Τοσσον ενερθ 'ὑπο γης, ὁσον ουρανος εστ 'απο γαιης.

Ισον γαρ τ 'απο γης ες ΤΑΡΤΑΡΟΝ ηεροεντα.

'As far beneath the earth as earth from heaven;

For such the distance thence to Tartarus.'

Which description will very well agree with the proper sense of Tartarus, if we take the earth for the centre of the material system, and reckon from our zenith, or the extremity of the heavens that is over our heads. But as the Greeks imagined the earth to be of a boundless depth, so it must not be dissembled that their poets speak of Tartarus as a vast pit or gulf in the bowels of it. Thus Hesiod in the same poem, lin. 119, calls it -

ΤΑΡΤΑΡΑ τ 'ηεροεντα μυχῳ χθονος ευρυοδειης·

'Black Tartarus, within earth's spacious womb.'

"And Homer, Iliad viii., lin. 13, c., introduces Jupiter threatening any of the gods who should presume to assist either the Greeks or the Trojans, that he should either come back wounded to heaven, or be sent to Tartarus.

Η μιν ἑλων ῥιψω ες ΤΑΡΤΑΡΟΝ ηεροεντα,

Τηλε μαλ', ἡχι βαθιστον ὑπο χθονος εστι βερεθρον,

Ενθα σιδηρειαι τε πυλαι, και χαλκεος ουδος,

Τοσσον ενερθ' αιδεω, ὁσον ονρανος εστ' απο γαιης.

'Or far, O far, from steep Olympus thrown,

Low in the deep Tartarean gulf shall groan.

That gulf which iron gates and brazen ground

Within the earth inexorably bound

As deep beneath th' infernal centre hurl'd,

As from that centre to the ethereal world.'

POPE.

'Where, according to Homer's description, Iliad viii., lin. 480, 1, -

- - Ουτ' αυγης ὑπεριονος ηελιοιο

Τερποντ', ουτ' ανεμοισι· βαθυς δε τε ΤΑΡΤΑΡΟΣ αμφις.

'No sun e'er gilds the gloomy horrors there,

No cheerful gales refresh the lazy air,

But murky Tartarus extends around.' POPE.

"Or, in the language of the old Latin poet, (cited by Cicero, Tuscul., lib. i. cap. 15,)

Ubi rigida constat crassa caligo inferum.

"On the whole, then, ταρταρουν, in St. Peter, is the same as ριπτειν ες ταρταρον, to throw into Tartarus, in Homer, only rectifying the poet's mistake of Tartarus being in the bowels of the earth, and recurring to the original sense of that word above explained, which when applied to spirits must be interpreted spiritually; and thus ταρταρωσας will import that God cast the apostate angels out of his presence into that ζοφος του σκοτους, blackness of darkness, (2 Peter 2:17; Jude 1:13,) where they will be for ever banished from the light of his countenance, and from the beatifying influence of the ever blessed Three, as truly as a person plunged into the torpid boundary of this created system would be from the light of the sun and the benign operations of the material heavens."

By chains of darkness we are to understand a place of darkness and wretchedness, from which it is impossible for them to escape.