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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Peter 2:3–6. His two-level outline is real structure in the source text, so it is rendered as structure.
Men are apt to think that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed it is, or will be, certainly reversed. But the apostle tells us that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration.
I.See how God dealt with the angels who sinned. Observe,
1.No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence which that law awards shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Hence observe,
2.By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shown them.
3.Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God does a manifest hurt to himself.
4.Those who rebel against the God of heaven shall all be sent down to hell. There is no place nor state between the height of glory and the depth of misery in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell.
5.Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. Those who will not walk according to the light and direction of God's law shall be deprived of the light of God's countenance and the comforts of his presence.
6.As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness which is their misery keeps them so that they cannot get away from their torment.
7.The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day.
II.See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe,
1.The number of offenders signifies no more to procure any favour than the quality. If the sin be universal, the punishment shall likewise extend to all. But,
2.If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy.
3.Those who are preachers of righteousness in an age of universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction.
4.God can make use of those creatures as the instruments of his vengeance in punishing sinners which he at first made and appointed for their service and benefit. He destroyed the whole world by water; but observe,
5.What was the procuring cause of this: it was a world of ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction.
III.See how God dealt with Sodom and Gomorrah; though they were situated in a country like the garden of the Lord, yet, if in such a fruitful soil they abound in sin, God can soon turn a fruitful land into barrenness and a well-watered country into dust and ashes. Observe,
1.No political union or confederacy can keep off judgments from a sinful people. Sodom and the neighbouring cities were no more secured by their regular government than the angels by the dignity of their nature or the old world by their vast number.
2.God can make use of contrary creatures to punish incorrigible sinners. He destroys the old world by water, and Sodom by fire. He who keeps fire and water from hurting his people (Isa 43:2) can make either to destroy his enemies; therefore they are never safe.
3.Most heinous sins bring most grievous judgments. Those who were abominable in their vices were remarkable for their plagues. Those who are sinners exceedingly before the Lord must expect the most dreadful vengeance.
4.The punishment of sinners in former ages is designed for the example of those who come after. "Follow them, not only in the time of living, but in their course and way of living." Men who live ungodly must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved.
Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God.
The ungodliness of those who lived in the time from Adam to Noah was what caused the flood.
But He preserved Noah, the preacher of righteousness, etc. It is known to all that Noah was born in the tenth generation from Adam, but he is called the eighth because eight people survived the flood, of whom he was one. He mentions the number eight to subtly imply that the time of the flood signifies the test of the final examination, when, with all the reprobates condemned, all the righteous will receive the glory of eternal life. For there are six ages of the present world, the seventh is also now conducted, in that life where the souls of the saints enjoy eternal rest in a blessed Sabbath, and the eighth is to come at the time of the resurrection of all and the universal judgment. And he surnames Noah the preacher of righteousness, because by doing works of righteousness in the sight of all, he showed how it should be lived before the Lord. For he is not found to teach anyone by word, indeed not a single word is found spoken to God or man by him, but with the greatest virtue, in the whole construction of the ark, in the coming of the flood, in the beginnings of the following age, with a silent mouth but with the most prompt devotion of the heart, he obeyed the heavenly commands.
And He did not spare the original world. It is the same world in which the human race now dwells, which was inhabited by those who lived before the flood. Yet, nonetheless, that original world is rightly called another, as it is written in the following part of this Epistle that the world at that time, having been flooded by water, perished, and the heavens that existed before, meaning all the turbulent spaces of the air being consumed by the height of the increasing waters, and the earth, altered by the waters exceeding into another form. For although some mountains and valleys are believed to have been made from the beginning, they are not as significant as those now seen in the entire world. This could perhaps be denied, if we did not also now see the face of the earth changed by the subversion of the waters every year. This is believed to have happened even more so then, as the greater and more prolonged flood of waters besieging the earth flowed over it.
For if God did not spare the angels who sinned, but cast them into chains of gloomy Tartarus10, delivering them to be kept for judgment; and did not spare the ancient world, but preserved Noah, the eighth person, a preacher of righteousness, when he brought a flood upon the world of the ungodly; and condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked—for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds.
For if God did not spare the angels who sinned, nor the ancient world, but condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes, and made them an example of what is going to happen to the ungodly; indeed, He preserved Noah, the preacher of righteousness, when He brought the flood upon the world of the ungodly; and likewise Lot, who was oppressed by the wicked, when the Sodomites were seeking to abuse the angels who had been received as guests (Gen. 19), and who was daily admonished to emulate their wicked deeds, then tormented his own soul through soberness, and by abstaining from them, He rescued him: will He not much more deliver at this time those who are destined for destruction, just as He did the transgressing angels and those who were in the time of the flood, and furthermore the Sodomites? But you who dwell in the world along with them, will He not preserve you, just as He did Noah and Lot who then lived among the ungodly? No one doubts that He will indeed do so. For He knows how to rescue the godly from temptations and to keep the unrighteous under punishment for the day of judgment. Note, however, that when he previously presented the example of the wicked, he now ordains that which is about the righteous: by this, he also consoles the imitators of the righteous, who are considered superior to the impious. Therefore, Christ also gives the reward first to the just sheep who are on the right, and then to the goats who are on the left, punishments. (Matt. 25:34-41) Since delightful things are preferred over sad ones.
"God did not spare the angels who sinned." He attacks those who were first cut off and says: If the angels who were in honor with God because of the immortality of their substance, when they had shaken off the yoke, sinned, they did not obtain forgiveness: much less will God spare men who cling to their own creation if they have sinned,
Therefore, since a single response of speech was not sufficient to fulfill the proposed matter, it remained in another way in phrasing, and completed what was necessary through an interjection. But why he mixed examples of good with bad ones will be explained in a suitable place.
"But the eighth person," etc. As we have previously stated, it follows not only from what is evident in the discourse, but also from their understanding of what is proposed. For the response of the discourse is not one that usually follows such arrangements, but is a simple persuasive example, concerning those who are punished for their sins, and those who are honored for their righteousness: as if to say; The Lord knows how to punish sinners without sparing them, just as He did the angels who sinned, as well as those who were in the time of the flood, like the cities of Sodom and Gomorrah; again, to honor those who practice righteousness, such as Noah and Lot. And this is the arrangement: Having said that false teachers are to be punished for their blasphemies and their lustful lives, he adds examples.
For God did not spare the angels who sinned, nor the ancient world, nor did He spare the cities of Sodom and Gomorrah from destruction, but they are reduced to ashes, serving as a punishment for the ungodly. Again, God knows how to honor those who exercise justice, just as He did with Noah and Lot: and for the righteousness of each, it is narrated that both Noah and Lot were preserved from the destruction of the men who lived during their time because of their soberness and chastity. For they were not taken away from the impiety of those who were before the flood.
Lot also did not follow the carnality of those who lived in Sodom, but as if provoked daily by the sight of those who acted impolitely, he was stirred to the same boldness, yet he did not succumb in any way. For this means, "with seeing and hearing," (2 Peter 2:8) that he had many things that could provoke him to boldness, sight, hearing, conversation among the wicked; but he neither delivered the angels, his guests, in the appearance of men, to those who sought them because of their impudence, although he suffered violence from them in countless ways. For this is indicated by saying that he was oppressed. And as figure of speech, Peter adds: " The Lord knows how to rescue the godly," etc. (2 Peter 2:9) However, since he had not forewarned anything about the righteous, but only about the wicked and their punishment, he also scatters examples of the righteous in this place: first, indeed, because the history simultaneously mentions both the destruction of the wicked and the salvation of the righteous; then, moreover, from this comparison, he amplifies the malice of those who sinned, and makes the good works of those who conducted themselves excellently clear. Furthermore, Peter persuades the listeners to indeed hate the shamelessness of those, but to embrace the noble work of these for the sake of salvation. Hence, he also mentions in a figure of speech, both the pious and the impious, and salvation and punishment. Moreover, what he wants from this has already been stated, namely that he desires for them to hate the wickedness of those, but to emulate the salvation of these. "For the just is with sight and hearing." Although he had many things that inflamed, stimulated, and invited to shamelessness—eyes, ears, and conversation among the wicked—he was not, he says, led to the imitation of them.
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Summary
Second Peter 2:5 serves as a powerful historical example within Peter's broader argument concerning divine judgment and preservation. It highlights God's unwavering justice in not sparing the ancient, wicked world, yet simultaneously demonstrating His faithfulness by saving Noah, identified as the eighth individual and a herald of righteousness. This verse vividly portrays God's dual nature: His righteous wrath against pervasive ungodliness and His merciful provision for those who walk in obedience, culminating in the cataclysmic flood that purged the earth.
Context
Literary Context
This verse is embedded within 2 Peter chapter 2, a crucial section where Peter issues a stern warning against false teachers who will infiltrate the church, much as false prophets appeared among God's people in the Old Testament. To underscore God's consistent character of judging the wicked and preserving the righteous, Peter marshals a series of historical precedents. Verse 5, recounting the Noahic flood, is the first in a trio of examples, followed by the destruction of Sodom and Gomorrah in 2 Peter 2:6 and the deliverance of Lot in 2 Peter 2:7-8. These examples culminate in Peter's foundational theological assertion in 2 Peter 2:9: "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished." Thus, 2 Peter 2:5 provides the foundational historical evidence for God's pattern of judgment and salvation.
Historical & Cultural Context
The "old world" refers to the pre-flood civilization, a period described in Genesis 6:5-7 as one of profound and pervasive wickedness, where "every imagination of the thoughts of his heart was only evil continually." This was a world steeped in violence, corruption, and moral depravity, contrasting sharply with God's original creation intent. The concept of a global flood as divine judgment was not unique to Israelite tradition, with various ancient Near Eastern cultures (e.g., the Epic of Gilgamesh) possessing their own flood narratives. However, the biblical account uniquely emphasizes the moral reason for the flood—God's righteous response to human sin—and the preservation of a single righteous family. Noah, as a "preacher of righteousness," would have stood in stark contrast to the prevailing culture, his message likely met with scorn and disbelief, highlighting the radical nature of his obedience and faith in a world bent on self-destruction.
Key Themes
The primary themes interwoven in 2 Peter 2:5 are Divine Judgment and Divine Preservation. The verse vividly illustrates God's unsparing judgment on a world consumed by sin, emphasizing His absolute sovereignty and intolerance for ungodliness. The "flood upon the world of the ungodly" serves as a stark reminder that God will not forever tolerate rebellion against His holy character, a theme echoed throughout the prophetic literature and the New Testament regarding the Day of the Lord and final judgment. Simultaneously, the verse highlights God's meticulous Divine Preservation of Noah and his family, demonstrating that even in the midst of universal destruction, God faithfully provides a way of escape for His righteous remnant. Noah's designation as "a preacher of righteousness" also introduces the theme of Active Faith and Witness, showing that God's chosen ones are not merely passive recipients of grace but are called to proclaim His truth and live out their faith in a corrupt world, as seen in Hebrews 11:7.
Exposition and Analysis
Key Word Analysis
This term means a herald, one who proclaims or announces, especially divine truth or the Gospel. In the context of Noah, it signifies that he was not merely a righteous man living quietly, but actively proclaimed God's message of impending judgment and the call to repentance to the surrounding world, even in the face of widespread unbelief.
This word denotes equity of character or act, implying conformity to God's moral standard. For Noah, it refers to his uprightness and obedience to God's commands, which set him apart from the pervasive wickedness of his generation. This righteousness was both imputed by faith and demonstrated through his life and actions, such as building the ark.
This adjective describes someone as irreverent, impious, or wicked. It characterizes the moral state of the "world" upon which the flood was brought, indicating a profound lack of respect or reverence for God, leading to widespread moral corruption and rebellion against His will.
Verse Breakdown
"And spared not the old world,"
This clause emphasizes God's unyielding justice. Despite the vastness of the pre-flood population, God did not hold back His judgment from a world that had become utterly corrupt and violent, as detailed in Genesis 6. This demonstrates that God's holiness demands a response to sin, and He will not overlook widespread rebellion.
"but saved Noah the eighth [person],"
In stark contrast to the judgment, this clause highlights God's selective salvation. The Greek literally means "Noah, eighth," emphasizing his unique position as one of only eight individuals (Noah, his wife, his three sons, and their wives) preserved from the global catastrophe. This underscores God's faithfulness to His covenant and His ability to deliver a righteous remnant even amidst overwhelming destruction.
"a preacher of righteousness,"
This phrase clarifies Noah's identity and role. He was not merely a passive recipient of grace but an active agent for God. His "righteousness" (his moral uprightness and obedience to God's commands, such as building the ark) was accompanied by a verbal proclamation of God's truth and warnings to a world that refused to listen. This highlights the active nature of his faith and his prophetic calling.
"bringing in the flood upon the world of the ungodly;"
This final clause describes the instrument of God's judgment and its target. The "flood" (Greek: kataklysmós) was a cataclysmic inundation, a divine act of cleansing the earth. It was brought specifically "upon the world of the ungodly," reinforcing that the judgment was a direct consequence of humanity's pervasive irreverence and wickedness, not an arbitrary act.
Literary Devices
The verse employs several potent literary devices. Contrast is paramount, juxtaposing God's act of "sparing not the old world" with His act of "saving Noah," thereby highlighting the two distinct outcomes of divine judgment and divine preservation. Allusion is central, as the verse directly references the well-known biblical narrative of the Noahic flood from Genesis 6-9, relying on the reader's prior knowledge of this foundational event. Noah himself functions as an Archetype or Type, representing the righteous individual whom God preserves through judgment. The phrase "Noah the eighth" also contains a form of Synecdoche (or perhaps Merism), where "the eighth" stands for the eight individuals of his family, emphasizing the smallness of the preserved remnant against the vastness of the destroyed world.
Theological and Thematic Connections
This verse profoundly illustrates God's immutable character as both a righteous judge and a merciful preserver. The flood narrative, as presented here, is not merely a historical account but a theological paradigm demonstrating that God is actively involved in human history, responding to sin with decisive judgment while simultaneously extending grace and salvation to those who walk in righteousness. It foreshadows the ultimate, eschatological judgment that will befall the ungodly, while offering assurance of salvation for those who are "in Christ." Noah's role as a "preacher of righteousness" underscores the importance of witness and obedience in the face of societal depravity, reminding believers that their lives and words are meant to be a testimony to God's truth, even when they are a minority.
Reflection and Application
The account of Noah and the flood in 2 Peter 2:5 offers timeless lessons for believers today. It serves as a stark reminder that God is holy and just, and He will not indefinitely tolerate sin and rebellion. In a world that often seems to disregard divine standards, this verse reaffirms God's ultimate authority and His commitment to righteousness. Yet, it also provides immense comfort and hope: just as God meticulously preserved Noah and his family through a global catastrophe, He is equally faithful to preserve His people today. Our salvation is secure in His hands, even when the world around us appears to be spiraling into ungodliness. Furthermore, Noah's example challenges us to live as "preachers of righteousness"—not necessarily from a pulpit, but through lives that reflect God's character and words that boldly proclaim His truth, even when it is unpopular. We are called to be a light in the darkness, trusting that God will deliver us and use our faithfulness for His purposes.
Questions for Reflection
FAQ
Was Noah the only righteous person on earth at that time?
While the Bible emphasizes Noah's unique righteousness and his family's preservation, the phrase "Noah the eighth [person]" refers to the eight individuals (Noah, his wife, his three sons, and their wives) who were saved on the ark. The text highlights Noah's personal righteousness, stating that he "found grace in the eyes of the Lord" (Genesis 6:8), and was "a just man and perfect in his generations" (Genesis 6:9). His righteousness was the basis for God's decision to preserve him and his immediate family, making them the sole survivors of the global flood.
Christ-Centered Fulfillment
The narrative of Noah in 2 Peter 2:5 finds profound Christ-centered fulfillment, serving as a powerful type and shadow of God's ultimate plan of salvation through Jesus Christ. Noah, as the "preacher of righteousness" and the one through whom humanity was preserved from divine judgment, foreshadows Christ, the ultimate and perfect "righteousness of God" (2 Corinthians 5:21). Just as Noah's ark provided the sole means of salvation from the flood, Jesus Christ is the exclusive "way, the truth, and the life" (John 14:6) through whom humanity can escape the coming final judgment. The flood itself, a cataclysmic act of divine judgment on the "world of the ungodly," prefigures the eschatological judgment that will usher in a new heaven and a new earth, a judgment from which believers are saved by being "in Christ" (Romans 8:1). Furthermore, Peter himself connects the flood to baptism, seeing it as a symbol of salvation through Christ's resurrection (1 Peter 3:20-21). Thus, Noah's preservation is a vivid Old Testament illustration of God's unwavering commitment to save His people through a divinely appointed deliverer, culminating in the saving work of Jesus Christ, our Ark of salvation.