Oecumenius

Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ. May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
"Simon." It is also written as Simeon. For Simon is short for Simeon: just as from Metrodoros we have Metras, from Menodoros we have Menas, and from Theodosios we have Theudas. Immediately from the beginning, he lifts the minds and souls of believers, inspiring them to equal diligence in preaching with the apostles.
For it is not just that those who have obtained a faith of equal standing should be in any way inferior to those who have been declared to be equals. Moreover, Peter receives them everywhere with peace, not that which is of the world, but that which is rooted in the knowledge of God. For this alone is called peace, as it frees us from offense and hatred toward God. Therefore, Christ also grants this to us as he departs to the Father, and when he rose from the dead, he proclaimed, "Peace be with you." (Jn. 14:27; 20:19,21,26) And in the churches, we pray that the angel of peace may be given to us: and the priest frequently grants this to the people from the altar: we also use this in our mutual addresses, that this is the mother of all good things, and the substance of our joy. Therefore, Christ commanded His disciples to first offer this divinely as they entered homes: (Luke 10:5) “Grace to you and peace.”
The order is as follows: May grace and peace be multiplied to you, as all things that pertain to life and godliness, in the knowledge of God and of Jesus our Lord, since by His divine power this grace has been granted to you, the knowledge, glory, and virtue of Him: through which the greatest promises have been given: that you may become partakers of the divine nature, having escaped the corruption that is in the world through lust.
“In the knowledge of God.” Otherwise: To you who have equally been honored with us in the knowledge of God and of our Lord Jesus Christ, may grace and peace be multiplied through the righteousness of our God. Or this is the order: In the knowledge of God and of our Lord Jesus Christ, which knowledge has been granted through His divine power, everything that pertains to life and godliness, and that very knowledge of Him who called us by glory and virtue, by which glory and virtue precious and magnificent promises have been granted, so that you may become partakers of the divine nature, escaping the corruption that is in the world through lust. But also for this very reason, applying all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, and to self-control perseverance, and to perseverance godliness, and to godliness brotherly kindness, and to brotherly kindness love (2 Peter 1:3).

As all things are given to you by His divine power, which pertains to life and godliness, through the knowledge of Him who called us by His glory and virtue, by which precious and great promises have been granted to you, so that through these you may become partakers of the divine nature, having escaped the corruption that is in the world through lust.
Indeed, a long series has been presented, and this is the understanding: Just as countless good things have been received through the appearance of Christ, by which we may become partakers of the divine nature and be led back to life and godliness: so we must conduct ourselves, so that we may support virtue through faith, and by this means progress towards the promotion of godliness, until we reach the perfection of diligence, which is love. Moreover, we have become partakers of the divine nature through the coming of the Lord and God, who took the first fruits of our nature upon Himself and sanctified it by assuming it. If the first fruits are holy, the mass is also holy. Furthermore, the mass of the first fruits is nothing other than those from which the first fruits come. However, Peter speaks of the corruption that comes from worldly lust, as if it were concerning the corruptible and those things that are corruptible.

But also for this very reason, giving all diligence, add to your faith, virtue, to virtue, knowledge, to knowledge, self-control, to self-control, perseverance, to perseverance, godliness, to godliness, brotherly kindness, and to brotherly kindness, love.
The step leads to promotion: first indeed faith, which is the foundation and basis or principle of good things.
Then in the second step virtue or works, for without this faith is dead, as James (2:26) says.
After this indeed is knowledge. What is this? The knowledge of the secrets of God's mysteries, which does not happen to everyone, but to one who is exercised in the habit of better works.
After this is self-control. For this is also necessary for one who has reached the measure, lest he become wanton due to the greatness of the gift. Since it does not happen that one who uses self-control for a short time can firmly possess the gift (for they always desire afflictions to lead them to what is worse), having entered into tolerance completes the whole matter and appeases godliness, producing a more perfect assurance in God: therefore from godliness, brotherly love is sought, which does not approach unless kindness grants access to all things of godliness. And above all, the fulfillment of all good things is love, as it seems to both Paul (Rom. 13:13) and the Truth. For this has both the Son of God and His Father prevailed: indeed, that He might give Him as a beloved Son, but the Son to pour out His blood for us.

Yet I think it right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover, I will be careful to ensure that you always have a reminder of these things after my departure.
What is suggested, for example: "I will be careful to ensure that you always," some understand through a reversal of a word order in this way: I will take care and after my departure, you will always have or continuously the memory of these things: wanting to show from this that even after the death of the saints, they remembered what they accomplished here for the living. Others, however, simply treating that saying, understand it thus: I will take care and you will always have after my departure the last mention of these things: that is, do not be surprised, nor consider it burdensome that there is a constant mention made to you about these matters. For I do not do this condemning your ignorance, but by a continuous teaching about these things, I present to you this support, so that, being strengthened by these, you may also have after my death a living and permanent teaching about these matters.

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received honor and glory from God the Father, and the voice was brought to him by the majestic glory: "This is my beloved Son, with whom I am well pleased." We ourselves heard this very voice brought from heaven when we were with him on the holy mountain.
When Peter had said that they should diligently attend to themselves, and that those things which had been announced to them were indeed so, and he had explained this at length, frequently: although he knew and they had heard in various ways, he now adds their confirmation and says: I do not apply a vain diligence to these matters, but since I know the truth of them to be certain and undoubted, I dwell on them. And what is this?
We made known to you the power and coming of our Lord, not by human wisdom with adorned speeches, as if deceiving your hearing with tricks, as the Greeks and heretics do: indeed, the Greeks using elaborate speech and deception; the heretics, however, with fabricated words: just as the Valentinians fleeing into profound depths and silence9. For it is likely that they were beginning to arise. Therefore, there is nothing of this kind to be found in us, but we have delivered to you the teaching in a simple and humble manner: which Paul also says to the Corinthians (1 Cor. 2:1): and those things which we have from the sight of our own eyes, we who ascended with him to the holy mountain. Peter says, however, that the Lord showed them on the holy mountain the glory of the Only Begotten (Matt. 17:1), and the voice that they heard from the Father brought down from heaven concerning the Lord. Moreover, since we have known through the things themselves and experience what was proclaimed by the prophets, he says, we judge their prophecy to be more sure through these things: for the things themselves have followed the sayings and oracles.
Furthermore, here through the things that are now proposed. "For he received from God the Father." This participle λαδὼν is either placed in the position of the indicative verb ἔλαδεν, that is, he received: since according to the consequence of the participle, the discourse does not subsequently correspond. Or if this is not pleasing, but someone wishes to take λαδὼν as a proper participle, the discourse will necessarily fall into disorder: if, however, the participle is taken in place of the indicative verb, it will be consistent with what is added, for example: For he received glory from God the Father: and from this we have more firmly whatever has been announced about this by the prophets before: not that any prophecy was delivered from the voice of the Father from on high, but that we have been confirmed by the heavenly voice of the Father which testified that he is the Son, so that all the prophecy of the prophets undoubtedly carries testimony from the Father.
"Here is my beloved Son." (Matt. 3:17) Three times the Father testified to the Son: at baptism, at the passion when He said, "And I have glorified it, and I will glorify it again" (Jn. 12:28); and on the holy mountain.

And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day approaches and the morning star rises in your hearts.
Therefore, the prophetic word, to which you will do well to pay attention, whether those that were foretold by the prophets: although they were then spoken obscurely by them, and as to a lamp shining in a dark place. For such is the filthy place, scorched by the heat of the sun and deprived of the air that informs it with moisture. Hence, it is necessary that the air which serves the solar ray, when it is in danger of losing its property, should render itself an illegitimate servant to the sun, and the ray, as if carried by an illegitimate vehicle, should present a darkened splendor of itself. However, by attending to those things which were thus obscurely spoken by the prophets, you will not be deceived in your hope, for things, Peter says, will come to pass in their own time: which he also aptly called day, remaining very skillfully in the figure of speech.
For Peter said, "as to a lamp shining in a dark or gloomy place, which is also night." However, day succeeds every night. Therefore, as day approaches (I speak of the presence of things), you will have the Morning Star rising in your hearts: that is, the knowledge of Christ, or his presence and coming foretold by the prophets, illuminating your hearts like true light.

Knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
Then, in explaining, Peter adds why his words were not interpreted as private or personal: at the same time, he also distinguishes true prophecy from demonic and false prophecies, which are found to operate in heretics, and says: "that no prophecy of Scripture comes from someone's own interpretation." That is, indeed, the prophets receive prophecy from God, but not as they wish, but as the divine Spirit works in them moving them: and they certainly knew and understood the prophetic message sent to them, yet they did not make the interpretation themselves. That the prophets, moved by the divine Spirit, knew how the Spirit was sent to them from God is evident from the fact that they spoke voluntarily and said what they wished, while they remained silent on what they did not want to say; just as the prophet Jonah, refusing to preach in Nineveh (Jonah 1:3), and Balaam (Num. 22:13), commanded to speak what was suggested to him. However, the false prophets or the oracles of the Greeks did not have this: for they did not know while they were being agitated, but, having become mad with frenzy, they were unaware of what was happening to them, as if they were drunk.
Therefore, the holy prophets, I say the ancients, although they understood, did not, however, have to interpret what they predicted, but they served these things to others, namely to us. Likewise, so that the Lord's coming might remain hidden, and that traps might not be prepared for Him by the wicked. Indeed, even if the power of God could escape from assaults, it is likely that through extraordinary means of escape, the incarnation would appear as if it were a miraculous event. And that this is true is evident from the prophets who were in the New Testament, who also interpreted themselves while prophesying, although not in all cases, as the blessed Paul says in his earlier letter to the Corinthians (1 Cor. 14:21); for there was no such suspicion in the New Testament. Furthermore, it is also clear that the prophets did not prophecy outside of themselves.
When they prophesied with one spirit, both those in the Old Testament and those in the New, Paul says: "If, however, something is revealed to another sitting there, let the first be silent." (1 Cor. 14:30) From this, it is evident that the prophets, remaining in their natural consistency, prophesied spontaneously and intelligently. Therefore, when another rises to whom inspiration has been given, the one who was speaking first is commanded to be silent; which could not be found among mad prophets. For how will he be silent who does not even know what he is doing? Paul himself says that the energy of the Holy Spirit is in the prophets, speaking thus: "To one is given the word of wisdom, to another the word of prophecy." (1 Cor. 12:8)
"Knowing this first of all," etc. The prophets knew those things which were inspired in them by the prophetic spirit, and about which, however, they did not know exactly how each would be fulfilled. Therefore, understanding, they desired to see the outcome of these things: as the Lord also says.

But there were also false prophets among the people, just as there will be false teachers among you, who secretly bring in destructive heresies, even denying the Lord who bought them, bringing upon themselves swift destruction. And many will follow their obscene ways, and because of them the way of truth will be blasphemed. 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.
Since prophecy is a common name that refers to both prophets and false prophets, it confirms that false prophets should not be regarded. And Paul differs slightly from this, as he teaches that no one says Jesus is Lord except by the Holy Spirit. (1 Cor. 12:3) Therefore, he begins to oppose the heresy against the Nicolaitans, saying that their wickedness is twofold. For they are indeed most impious in doctrine, as their blasphemy against the Lord Christ demonstrates; however, their life is especially obscene. And this he now signifies through shameful gain; however, having progressed a little, he will state it more openly. For now he refers to πλεονεξίαν, that is, greed, signifying shameful gain. For πλαονεξία sometimes signifies injustice, but at other times simply gain. Hence, showing that he speaks more particularly, he added:
"they will exploit you." Completely alienating them from divine doctrine, he said they would use false words. But they will have, he says, the wages of impiety, namely death. Moreover, it is already an indication of the foreknowledge of God. For just as through foreknowledge He prepared good things for the good, so also a fitting place for the wicked.
"who secretly," etc. The order: Those who, summoning swift destruction upon themselves, will secretly lead destructive sects; and denying the Lord who bought them, and through greed negotiating with false words about you.
"is not asleep." He does not cease, nor will he be idle, sluggish, or ineffective.

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.

The Lord knows how to rescue the godly from temptation, but to keep the unjust for the day of judgment, especially those who walk according to the flesh in the lust of pollution and despise authority: bold, brave, who do not fear to speak evil of dignitaries: whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord.
"especially those who walk according to the flesh." Therefore, it cleverly comes from the aforementioned examples to the present argument. Peter speaks, however, of the curses of the Nicolaitans or Gnostics, or Naassenes or Cerdonians, for their wickedness has taken on various names: and as with their wicked deeds, so too is it found to be confused with names. For these, as we have said, having taken on depth and silence, narrate marvelously the first works of the world's existence and certain mothers and ages, just as Marcion who took corrupt seeds from these: then, through this, repulsed from the dominance of institution and oversight or governance of the world, they boldly arrived at all fleshly immorality. But if anyone wishes to learn about these things, taking in hand the book composed by the blessed man Irenaeus of Gaul (Book 1, cap. 1,8-9), which he titled Against Heresies, he will find the impurities of these, especially because of Marcus, the most obscene man, and those who were seduced by him, as well as the corrupted miserable women, "Audacious, reckless." It must be understood who they are. Therefore, rejecting the Overseer or Governor and Creator of the world, it is no wonder that such audacious and reckless individuals are pursuing their own pleasures. But he also speaks of revilers. For those who do not fear authority out of contempt, what is surprising if they also stand boldly against all splendor? However, the blessed Apostle Jude speaks more openly about these things, where he also makes mention of the body of Moses. (Jude 9)
Now, Peter only hinted at this matter in passing, touching upon it and calming the discussion. Therefore, taking this occasion to speak about those things that are proposed, we say that "do not fear to speak evil of dignitaries," that is: they scornfully attack all exceptional dignitaries with curses. And wishing to restrain their boldness regarding such matters, he says: "whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord," saying the same as blessed Jude, as we have said: since he too, restraining the crabbiness and nonsense of certain tongues, made a warning from the same example, and he says more broadly: "Michael the archangel," etc., "did not dare to bring a railing accusation." (Jude 9) Therefore, this is what Peter also wishes to say now, that these evil spirits spare nothing in hurling curses at the dignitaries. However, those indeed who are greater in power and might, namely these unclean ones, do not bring or utter a railing accusation against them, that is, the dignitaries, before the Lord. And of this, Michael the archangel is a witness. For indeed, the Devil also shares in some glory, in that he is the beginning of the creation of the Lord, he did not bring forth a slanderous accusation against him. There is also a more effective argument in this way: For if the Devil, who is more worthy to receive accusations, nevertheless participates in splendor, this was not achieved by Michael before the Lord; it would be utterly unwise for those who rashly attack all splendor or those adorned with splendor with insults, since they are far inferior in honor to the angels; however, he speaks of dignitaries, whether divine virtues or even ecclesiastical principalities, which these most obscene ones do not cease to attack even with curses.

But like irrational brute creatures, born to be caught and destroyed, blaspheming in matters they do not understand, they will perish in their own corruption, receiving the wages of unrighteousness, as they count it pleasure to party in the daytime.
And indeed the angels in this way. "But like irrational brute creatures," that is, living only by sense, not likewise by mind and intellectual life: for which reason they are easily captured by corruptible things, that is, by the movement in a corrupt life: the excitement of the soul and the desire acted upon and drawn, in those things which they are ignorant of or in their spontaneous ignorance bringing in curses, they will perish in their own corruption, receiving the wages of unrighteousness, that is, that which they have acquired for themselves.
"for the sake of pleasure as they count it pleasure to party in the daytime ." Indeed, they truly desire, placing true and desirable joy and pleasure in the daily enjoyment of the palate. Therefore, it should be known that when sacred Scripture reproaches something, it assimilates to brute beings those things which naturally happen to men, that is, those which occur to them as animals, saying: "Man, when he was in honor, did not understand; he was compared to the senseless beasts (Ps. 48:37);" and: "Do not be like a horse and a mule (Ps. 31:9);" and: "The horses became mad for the mares (Jer. 5:8);" and: "Be wise as serpents and innocent as doves (Matt. 5:16);" not that by saying this it changes natures, for that is impossible, but it invites them to avoid these indeed natural inclinations of theirs, while embracing those naturally. When, however, it prescribes something salutary, it transmits the likeness to better things: as when it says: "Be merciful as your heavenly Father," (Luke 6:26) not even here transforming nature, but commanding to do this as much as virtue suggests.

Spots and blemishes party in their errors against you, having eyes full of adultery, and who cannot cease from sin, enticing unstable souls.
"Spots and blemishes." The order is taken as follows: Spots and blemishes (Σπίλοι καὶ μῶμοι) are the heart of those who are exercised in plunder, that is, exercised through plunder, accursed children, assaulting you, having eyes full of adultery, and who cannot cease from sin: they entice unstable souls, which Paul also called women burdened with sins. (2 Tim. 3:6) Furthermore, these have forsaken the right way, and have gone astray following the way of Balaam the son of Bosor, and the rest. These are wells without water, clouds carried with a tempest, etc. (2 Peter 2:17) And why is darkness reserved for them in the future world? Because of their immense vanity, by which they entice those who had previously walked in error, and had truly fled from it: so that through filthiness and the desires of the flesh, they return like a dog to its vomit. (Prov. 26:11) But those who are placed in the middle declare and confirm this vanity.
"Spots and blemishes." They have nothing that is fixed in purity, but like stains on a clean garment, they cling to long-standing conversation and defile everything: when they have drawn some away and have been able to make them shameless, those who are together, men and women, they consider this act a delight, satisfying their own lust: but also, they say, those who are dining with you do this not out of love, or because they share (as they say) in salt11, but to find this time suitable for deception among women. For these, having eyes, look at nothing but adulteresses, and in this, they sin continually, like children of abomination or abominable ones, ensnaring unstable souls.

Having hearts exercised with covetous practices, accursed children, who have forsaken the right way and gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity [Num. 22:6]: the dumb beast speaking with a man's voice restrained the madness of the prophet.
Having hearts exercised with covetous practices, whether of filthiness or even of possessions, for which both, abandoning the way that would lead them to salvation, have strayed from it: and the same happened to them as to Balaam the son of Beor, since he also loved the wages of unrighteousness for the sake of the gifts offered: but he was rebuked for his iniquity, namely by a dumb beast of burden, which speaking with a man's voice restrained the madness of the prophet. And from this, therefore, we learn that Balaam, because of the affection of his desire, which he nourished with his insane prophecy, once prohibited by God, was again hastening to go to Balak steadfastly: but hindered by the fear of God, and by the terrors that met him on the way, he did not change the word of blessing, which was not of divination (for we have said that divination is uttered by a raging mind, and those things are said by one who is ignorant), but of prophecy. Indeed, the prophets speak knowing what they say. Hence, he called the prophet himself, as one who knows what he should say. For he certainly did not choose better while ignorant of what he was saying: therefore, the blessing was not of divination, but of the power of God.

These are the springs lacking water, the clouds carried by the storm, by which the darkness of gloom has been preserved for eternity. Indeed, where the proud words of vanity have sounded, they ensnare through the lusts of the flesh in their desires, those who have truly fled, who were wandering in error, while promising them freedom, when they themselves are slaves of corruption. For by whom anyone is overcome, to him he is also enslaved.
While Peter was saying many things, among which he also brought up the example of Balaam, he again took up the discourse about the impure Gnostics, and compared them to sources lacking water, as those who have lost the water of life, that is, the purity of preaching and drinkable water: which when the Lord had, he promised that he would satisfy many who came to it. (Jn. 1:6) But he also compared them to clouds carried by the wind, in a contrary manner: for this reason, he also called the wind a storm, as one that turns and disturbs what is agitated: for this is what a storm usually does. Therefore, they are not radiant clouds like the saints, but mists full of darkness. (Isa. 60:2)
"by which the darkness of gloom has been preserved for eternity" (but it is said to be eternal judgment); and for what reason? Peter added the cause, that through proud words stemming from vanity, they ensnare those who have truly fled and who once wandered in error through fleshly desire in corruption. Therefore, those who commit these acts are subject to impurities, arrogance, and impiety. But also, Peter says, since they are of the aforementioned filth, which he rightly calls corruption, they promise freedom to those who are deceived, not indeed of true life, but of that which is according to indulgence. Therefore, he also adds a reason why they are slaves of sin, saying something remarkable, that whoever is led astray by any passion is also bound to this in slavery. Then Peter again confirms this with another example, showing how one who is overcome by someone else is also a slave to him, and he makes an argument based on this assumption.

For if, after having fled from the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled and overcome, the latter end has become worse for them than the beginning. For it would have been better for them not to have known the way of righteousness than having known it to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: A dog returns to its own vomit, and a pig, having washed, to her rolling in the mud.
"For if, after having fled." In the present discourse, Peter strives to establish two things: that it is necessary for the one who is overcome to serve the one by whom he is overcome; and that those who, after the recognition of the Truth, embrace again the former things, fall into worse conditions than the evil things they previously experienced. He also adds a proverb for support. Therefore, the entire discourse should be arranged in this way: For if, after the knowledge of the Lord and Savior Jesus Christ, they have fled from the pollutions of the world, and are again entangled and overcome by them, they certainly serve them, and in their servitude they experience worse things than before the knowledge, greatly aided by our adversary Satan, so that they may be dragged down to worse in repayment for their former termination from evil deeds. Therefore, the Apostle also says that since this happens to them, that they sing a retractation of evils, it would have been better for them not to have known the truth at all than to be captured by worse things after they having known it.
For since a dog returns to its own vomit is more abominable. For what nature had hated, and thus had compelled it to reject, this again having in delight, and as if eating those things that corrupt, and as if ejected through a miscarriage of nature, is more abominable. And the pig again seeking to roll in the mud, if it does this, will appear dirtier than the previous filth.

I am writing to you, dear ones, in these letters, in which I stir up your sincere mind in remembrance: that you should be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior Jesus.
From these, we learn that there are two universal letters of Peter. Furthermore, what he says, "in which I stir up your sincere mind by way in remembrance," is to be understood in this way: In which letters, that is, through which letters, I stir up the sincere mind that is in you. For it is the nature of a sincere and pure mind to remember and be stirred up with all virtue and readiness of spirit regarding what has been heard or the useful things that have been deposited, in order to repeat the actions of these. However, these have been deposited through prophetic sayings and apostolic preachings. For this reason, Paul also says: "Built upon the foundation of the apostles and prophets:" (Eph. 2:20) For all of them announced the coming of the Lord, both the first and the second, and it is not right to doubt such great and numerous witnesses. And what do I say, he asks, about the prophets and apostles, who announced both the first and the second coming of the Lord?
And this is how the order should be taken: that you should be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior. For the preposition ὑπὸ is taken from the common, that is, "by". And why Peter should order this remembrance to be stirred up, he adds: Because those who live addicted to passions according to their own desires, seeing the coming of God, are afraid, which the Lord himself also announced along with others divinely inspired, and therefore despising their dishonorable life: then also seeing that the words do not immediately take effect, but are delayed for the salvation of many, they approach the faithful as if they were deceivers, and say: