Exegetical and Hermeneutical Commentary of 2 Peter 2:5
And spared not the old world, but saved Noah the eighth [person,] a preacher of righteousness, bringing in the flood upon the world of the ungodly;
5. and spared not the old world ] The fortiori argument is continued, and enters on the series of typical examples of judgments which St Peter had heard from our Lord’s lips in Luk 17:26-29. In regard to this instance we note the parallelism with 1Pe 3:20, extending even to the stress laid on the number of those who were rescued from the destruction “Noah, the eighth person,” is, according to a common idiom, equivalent to “Noah and seven others.” The nouns in the clause that follows are remarkable as being all without the article in the Greek.
bringing in the flood upon the world of the ungodly ] The description of Noah as “a preacher of righteousness” has no verbal counterpart in the language of the Old Testament, but it is obviously implied in the substance of the narrative.
Fuente: The Cambridge Bible for Schools and Colleges
And spared not the old world – The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that people could not sin with impunity, and that the incorrigibly wicked must perish.
But saved Noah the eighth person – This reference to Noah, like the reference to Lot in 2Pe 2:7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase Noah the eighth, means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers – from Herodotus and Thucydides downward. See examples in Wetstein. The meaning in this place then is, that eight persons, and eight only of that race, were saved; thus showing, that while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved.
A preacher of righteousness – In Gen 6:9, it is said of Noah that he was a just man and perfect in his generations, and Noah walked with God; and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and warned the world of the judgment that was preparing for it. Compare the notes at Heb 11:7.
Bringing in the flood upon the world of the ungodly – Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked will not escape.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Spared not the old world] The apostle’s argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity.
Saved Noah the eighth] Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1Pet 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah’s wife seven; and Noah himself the eighth. The form of expression, , Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in APPIAN, Bell. Pun., p. 12, , sometimes he the third (i.e. he with two others) lay hid in a cave. ANDOCIDES, Orat. iv. p. 295: , he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke.
World of the ungodly] A whole race without God-without any pure worship or rational religion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And spared not the old world: the world, for men in the world, viz. those that lived in it before the flood.
But saved Noah the eighth person; viz. together with the other seven, his wife, three sons, and their wives, 1Pe 3:20. Noah may be particularly named, because God had a special respect to him, and for his sake spared others.
A preacher: constituted to be so by Divine authority and commission.
Of righteousness: i.e. not only:
1. Of the righteousness of God, who had threatened to destroy the world for its wickedness; but:
2. Of the righteousness of Christ upon all them that should believe. It is not to be doubted but he preached the same righteousness whereof he himself was heir, and that was the righteousness of faith, Heb 11:7; and this he did not in words only, but in his actions; in that he built the ark for the saving himself and his household, which was a type of the salvation of believers by Christ. And:
3. Of the righteousness of sanctification, in his exhorting the men that then were to repentance and holiness, if possibly thereby they might prevent the approaching deluge.
Bringing in the flood upon the world of the ungodly; the whole multitude of wicked men then living in the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. eighththat is, Noah, andseven others. Contrasted with the densely peopled “world of theungodly.”
preachernot only”righteous” himself (compare 2Pe2:8), but also “a preacher of righteousness”: adducedby Peter against the licentiousness of the false teachers (2Pe2:2) who have no prospect before them but destruction, even as itovertook the ungodly world in Noah’s days.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And spared not the old world,…. In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge. The Vulgate Latin version renders it, “the original world”; and the Ethiopic version, “the first world”; it designs the ancient inhabitants of the world, as it was from the beginning, before the flood; who, being wicked, were not spared by God, but had just punishment inflicted on them:
but saved Noah the eighth person; not the eighth from Adam, as Enoch is said to be the seventh from him, Jude 1:14 for he was the tenth; nor is it to be read with the following clause, “the eighth preacher of righteousness”; but he was the eighth person, or one of the eight persons, saved from the flood; see 1Pe 3:20 hence the Ethiopic version, rather as a paraphrase than a version, renders it, “but caused to remain seven souls with Noah; whom he saved”; Hottinger p and Dr. Hammond q observe, from the Arabic writers, that the mountain on which the ark rested, and a town near it, were called Themenim; that is, “the eight”, from the number of persons then and there saved:
a preacher of righteousness; of the righteousness of God, in all his ways and works, and in case he should destroy the world by a flood, as he had threatened; and of civil and moral righteousness among men, both by words, during the building of the ark, and by works, by his own example, in his righteous life and conversation; and of the righteousness of faith, or of Christ, by which he was justified and of which he was an heir, Heb 11:7, the Jews r say that Noah was a prophet; and they represent him also, as a preacher, and even tell us the very words he used in his exhortations to the old world s, saying,
“be ye turned from your evil ways and works, lest the waters of the flood come upon you, and cut off all the seed of the children of men:”
but though Noah, a preacher of righteousness, was saved, false teachers cannot expect to escape divine vengeance; who only are transformed as ministers of righteousness, but in truth are ministers of unrighteousness; opposers of the righteousness of Christ, and live unrighteous lives and conversations, and so their end will be according to their works:
bringing in the flood upon the world of the ungodly; or “the ungodly of the world”, as “the ungodly of the earth” t; see
Ps 75:8 though here it indeed means a whole world of wicked men, all but a very few, which were destroyed by the flood. This expresses both the wickedness of the men of that generation, the imagination of the thoughts of whose heart were evil continually; and whose lives were filled up with uncleanness, violence, rapine, oppression, injustice, and corruption, of all sorts; and likewise the large numbers of them, there was a whole world of them; and yet this did not secure them from the wrath of God, but served to stir it up the more; wherefore false teachers and their followers must not build upon their numbers, or hope to be screened from just punishment on that account; since a world of ungodly men were, for their wickedness, at once swept away, with a flood of God’s bringing upon them; causing that very useful and serviceable element of water to be the means of their destruction; for this was not a casual thing, which came of itself, or by chance, but was of God himself, who broke up the fountains of the great deep, and opened the windows of heaven, and destroyed at once all mankind, men, women, and children, and every living creature, excepting what were with Noah in the ark: and since they were persons of such a character as here described, it is not to be thought their punishment is ended here; it is the general notion of the Jews u, that
“the generation of the flood shall have no part in the world to come, nor shall they stand in judgment.”
p Smegma Orientale, p. 251, 252. q In loc. r Aben Ezra in Gen. viii. 21. s Pirke Eliezer, c. 22. t Targum in Psal. xlvi. 8. u Misna Sanhedrin, c. 11. sect. 3. Vajikra Rabba, sect. 4. fol. 149. 1. Yalkut Simeoni, par. 2. fol. 89. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The ancient world ( ). Genitive case after (with understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like II Peter. For see Lu 9:8.
Preserved (). Still part of the long protasis with , first aorist active indicative of .
With seven others (). “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with . See 1Pe 3:20 for this same item. Some take with (eighth preacher), hardly correct.
A preacher of righteousness ( ). “Herald” as in 1Tim 2:7; 2Tim 1:11 alone in N.T., but is common. It is implied in 1Pe 3:20 that Noah preached to the men of his time during the long years.
When he brought (). First aorist active participle (instead of the common second aorist active ) of , old compound verb to bring upon, in N.T. only here and Ac 5:28 (by Peter here also).
A flood (). Old word (from , to inundate), only of Noah’s flood in N.T. (Matt 24:38; Luke 17:27; 2Pet 2:5).
Upon the world of the ungodly ( ). Anarthrous and dative case . The whole world were “ungodly” ( as in 1Pe 4:18) save Noah’s family of eight.
Fuente: Robertson’s Word Pictures in the New Testament
Saved [] . Rev., preserved. See on 1Pe 1:4, and compare “the Lord shut him in” (Gen 7:16).
Noah the eighth person. So the A. V., literally. Rev. is more perspicuous however : Noah with seven others. Compare 1Pe 3:20.
A preacher [] . Lit., a herald. Compare the kindred verb khrussw, to preach, everywhere in New Testament. The word herald is beautifully suggestive, at many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear messages between enemies. The symbol of their office was the herald’s staff, or caduceus, born by Mercury, the herald – God. This was originally an olive – branch with fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which circumstances they were used as an emblem of peace. Plato (” Laws, “12, 941) thus speaks of the fidelity entailed by the office :” If any herald or ambassador carry a false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in his capacity of herald or ambassador, what they have never said – let him be indicted for having offended, contrary to the law, in the sacred office and appointment of Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted. “In later times, their position as messengers between nations at war was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle.” Alyattes sent a herald [] to Miletus in hopes of concluding a truce, etc. The herald [] went on his way to Miletus. ” A priestly house at Athens bore the name of khrukev, heralds.
Bringing in [] . The verb may be said to be used by Peter only. Besides this passage and ver. 1, it occurs only at Act 5:28, where Luke probably received the account from Peter as the principal actor : “ye intend to bring upon us [] this man’s blood.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And spared not the old world.” The (Greek archaiou) ancient (kosmos) “world system” – in pre-flood times he did not spare (tolerate) forever – or hold back judgment,
2) “But saved Noah the eighth person.” Instead of judging Noah, the (Greek ogdoon) eighth man (of Seth’s family lineage, line of Sons of God) He (Greek ephulaksen) guarded or protected – (in the ark) Gen 7:1; Gen 7:5; Gen 7:16; Heb 11:7; 1Pe 3:20.
3) “A preacher of righteousness.” (Greek keruka) “an Herald” (Greek dikaiosunes) of righteousness. What did Noah preach? First, righteousness, a way of pardon and escape, and second, judgment to come upon the unbelieving Gen 6:3; Heb 11:7; 1Pe 3:20.
4) “Bringing in the flood upon the world of the ungodly. (Greek epaksas) bringing on (kataklusmon) a flood (kosmo) in a world or “world order” of (Greek asebon) impious or ungodly men – men having no spiritual contact with God. Just as certain, doom awaits false teachers.
Fuente: Garner-Howes Baptist Commentary
5. The old world. The import of what he says is, that God, after having drowned the human race, formed again as it were a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that eight only were saved, he intimates that a multitude would not be a shield against God to protect the wicked; but that as many as sin shall be punished, be they few or many in number.
But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, inasmuch as Scripture commends God’s righteousness, because he defends his own and restores them, when dead, to life. But I rather think that he is called the preacher of righteousness, because he labored to restore a degenerated world to a sound mind, and this not only by his teaching and godly exhortations, but also by his anxious toil in building the ark for the term of a hundred and twenty years. Now, the design of the Apostle is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints. (168)
(168) There is a difference of opinion as to the word “eighth:” some think that the sense is, that Noah was the eighth person who was saved at the deluge, being one of the eight who were preserved. Others render the words, “Noah, the eighth preacher of righteousness,” calculating from Enos, in whose time as it is said, “men began to call upon the name of the Lord.” (Gen 4:26.) Lightfoot and some others, have held the latter opinion, though the former has been more generally approved. — Ed.
Fuente: Calvin’s Complete Commentary
2Pe. 2:5 and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
Expanded Translation
and did not spare (forbear, restrain his wrath from) the ancient (literally, original) world, but guarded and protected (kept in safe custody) Noah along with seven others, a preacher who summoned others to righteous living, when he (God) brought a flood upon the ungodly, impious, and irreverent.
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and spared not the ancient world
Here is Peters second proof that God punishes the wicked. The wicked antediluvians did not escape! (Compare comments, 1Pe. 3:19-21. See also Mat. 24:37-39.)
but preserved Noah with seven others
His wife, his three sons (Shem, Ham and Japheth) and their wives.
a preacher of righteousness
Kerux (preacher) originally signified a herald or messenger, vested with public authority, who conveyed the official messages of kings, magistrates, military commanders, etc., or who gave public summons or demands on their behalf. Noah was Gods ambassadora proclaimer of the divine word. He was a preacher
of righteousnessa preacher whose message, when adhered to, caused people to be righteous. Thayer defines righteous (dikaiosune), The state of him who is such as he ought to be . . . the condition acceptable to God . . . virtue, purity of life, uprightness, correctness in thinking, feeling, and acting.
when he brought a flood upon the world of the ungodly
This act shows that God spared not. Ungodly (asebes, which occurs also in 1Pe. 4:18) refers not to one who is merely irreligious, but who acts, thinks, and lives in contravention of Gods commandsa downright sinner. He is destitute of reverential awe toward God, and because of such an attitude he rebels at the attempt of others who would help him out of his sinful state.
Fuente: College Press Bible Study Textbook Series
(5) And spared not the old world.The fact that the Flood is taken as the second instance of divine vengeance gives us no clue as to the source of the first instance. In the Book of Enoch the Flood follows closely upon the sin of the angels, as in Genesis 6 upon that of the sons of God, so that in either case the first instance would naturally suggest the second.
Noah the eighth person.According to a common Greek idiom, this means Noah and seven others; and the point of it is that the punishment must have been signal indeed if only eight persons out of a whole world escaped. The coincidence with 1Pe. 3:20 must not pass unobserved, especially as there the mention of spirits in prison immediately precedes, just as here, the angels in caves of darkness. The suggestion that eight is here a mystical number (the sabbatical seven and one over) is quite gratuitous; as also that eighth may mean eighth from Enos, which would be utterly pointless, there being neither mention of Enos nor the faintest allusion to him. (Comp. Clement I. vii. 6; ix. 4; and see Note on 2Pe. 2:9.)
Bringing in the flood upon the world.In should be omitted. The phrase is exactly parallel to bring upon themselves swift destruction in 2Pe. 2:1. The word for bring is the same in both cases.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Second case The antediluvians.
5. Spared not the old world That is, though his long suffering waited a hundred and twenty years for the repentance of the wicked, and though he gave them for that period the preaching and godly example of Noah, the blow, when the day of punishment came, was unsparing and terrible.
Saved Here comes in, by way of contrast, the idea of the preservation of the godly, which is as certainly God’s law of action as is the punishment of the wicked.
Noah, the eighth Not the eighth preacher, as some say, but, according to a frequent idiom, Noah, and seven others.
A preacher St. Peter alone mentions Noah’s preaching. He was a proclaimer of righteousness, heralding the coming flood, and exhorting the people to believe God, repent of their sins, obey him in holy living, and thus escape the impending wrath. Heb 11:7. But they refused, and that world of the ungodly was swept away. Such, and so terrible, is God when he arises to judgment; and such will he always be, with as little regard to numbers and as great regard to character.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And did not spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly,’
These next two examples were regularly used by Jesus (Luk 17:26-29; Luk 17:32; compare Mat 24:37-40). Here Peter is saying that God also did not spare the ancient world of which ‘the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually’ (Gen 6:5). This included their lusting after the ‘sons of God’ (Gen 6:4). Thus He brought a flood on the world of the ungodly.
On the other hand this time there were some who were delivered from judgment. These were Noah and the seven who were with him in the Ark. Compare here 1Pe 3:20. The idea of Noah as a preacher of righteousness is found in Jewish tradition (e.g. Josephus’ Antiquities I. 2Pe 3:1, ‘But Noah displeased and distressed at their behaviour, tried to induce them to alter their dispositions and conduct for the better’). He was one who stood up to be counted in the world of his day (compare Heb 11:7). Thus Noah was in total contrast to these false teachers that Peter is talking about. He was delivered, they will perish.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 2:5. Spared not the old world, This is put by a metonymy for the persons who lived before the flood, and perished in it; by way of opposition to the new world, or to mankind restored after that spreading desolation. Bishop Pearson would render the next clause, Noah, the eighth preacher of righteousness, but it seems very difficult, if not impossible, to make out that Noah was the eighth preacher. The Bishop adds, that if we are not disposed so to translate, it may be understood as denoting, not the order in which Noah was ranked, but merely the number of persons who were with him: Noah, with seven others; or Noah, one of the eight. And as this is true, so the calling him theeighth, in this sense, may be illustrated by authorities taken from several Greek writers. Heylin reads it, and preserved only eight persons, whereof the principal was Noah. God made more account of one righteous family, than of a whole generation of wicked persons. How could the false teachers and their wicked disciples hope to escape, when neither strength nor multitudes could defend the ungodly of former ages?Or what need was there for the faithful to be terrified, when they were under the protection of that God, who had formerly delivered the righteous, how weak or few soever?
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 2:5 . Second example: the flood; this is peculiar to the author of this epistle; cf. the corresponding section in Jude. ] The clausal formation is the same as that in 2Pe 2:4 . Subaudienda est particula: (Gerhard). The words which follow on this tell in what the consisted: . . .; there is no mention here of a “destruction” (Schott) of the world.
. , i.e. mundus antediluvianus.
] The thought of the deliverance of the righteous is connected with that of the destruction of the ungodly; cf. 2Pe 2:7 .
belongs not to (Heinsius, Lightfoot, and Schwegler in his nachapost. Zeitalter , I. p. 515; cf., as opposed to him, Hilgenfeld, Clement . p. 185), but directly to ; Luther correctly: Noah with seven others; cf. Winer, p. 234 [E. T. 312]; Buttmann, p. 26. There is nothing to show that the number eight has a mystical meaning here (Dietlein). [67] The mention of it naturally arose from the recollection of the event; at the same time, however, it marks the small number of the saved contrasted with that of those who perished (Bengel, Schott, etc.). Besides, Noah and those with him, as also Lot afterwards, are taken by the author as types of the (2Pe 2:9 ), on whom the judgment of God will not come.
is added as the reason of God’s preservation ( ) (thus, too, Wiesinger). By is to be understood here, not the condition of being justified (Wiesinger), but a believing and godly bearing towards God; otherwise in Heb 11:7 .
] Mat 24:38-39 ; Gen 5:17 , LXX. Heb. : the verb , chap. 2Pe 3:6 .
] antithesis to ; the world is thus named, inasmuch as it had become the dwelling-place of ungodly humanity.
] on this form of the aorist, see Buttmann, Ausf. Gr. 114, s.v. .
[67] “Peter looked upon Noah as the bearer of the eight, and saw in the church saved from the flood a holy eight, making a final close to the old world.”
REMARK.
With regard to its position, Dietlein insists that this verse is intimately connected with 2Pe 2:4 , so that “the judgment of imprisonment on the angels must be considered as one and the same event with the Noachic flood;” that the judgment on the , 2Pe 2:4-5 , must be distinguished from the judgment of God within the second world (2Pe 2:6 ); and that the latter only, not the former, must be regarded as the example, strictly so called; thus, too, Schott. But the whole structure and mode of expression of this section is opposed to any such division; for (1) The clauses are simply co-ordinate (as 2Pe 2:5 is joined to 2Pe 2:4 , so is 2Pe 2:6 to 2Pe 2:5 , merely by ); (2) The is mentioned only here, not in 2Pe 2:4 ; (3) What is stated in 2Pe 2:6 is not brought prominently forward as an event taking place in the new world; (4) In the idea of the the angels cannot be included, since the flood came on the ungodly men only; and it is arbitrary and strange to assume that the flood buried mankind “in the depths, and those spirits which in sin had taken up their abode with them” (Schott). It is arbitrary to regard the judgment on Sodom as the only proper example, since no other position is given to the judgments mentioned in 2Pe 2:4-5 than to that in 2Pe 2:6 . The chief reason for the division lies in 2Pe 2:9 , which consists of two members, due, however, to the two foregoing examples. From the fact that only one of the members applies to 2Pe 2:4 , it does not follow that there no special example can be intended, the less so that the leading idea is not “the deliverance of the righteous,” but “the confinement of the ungodly.” Equally little is proved by the repetition of the verb: , which serves rather to mark off the from the . ., not to unite them into one idea. Even Brckner has rejected the view of Dietlein and Schott. Hofmann, too, while questioning it, approaches it very closely when he says: “The judgment of the flood was also a judgment upon those spirits which had become involved in the sin and in the fate of the race of men then living.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 And spared not the old world, but saved Noah the eighth person , a preacher of righteousness, bringing in the flood upon the world of the ungodly;
Ver. 5. Bringing in the flood ] And so burying them all in one universal grave of waters. In this universal deluge God swept away all: as if he had blotted that out of his title, Exo 34:6 , and now took up that emperor’s motto, Fiat iustitia et pereat mundus, Let justice be done, though the whole world be undone.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] Second historical proof the flood . Wanting in Jude and spared not the ancient world, but preserved (here first comes in the idea of the preservation of the righteous, which is worked out further in the next verse) Noah the eighth person (i. e. with seven others: according to the well-known formula, generally found in Greek with : so Thucyd. ii. 79, , and passim. But the shorter phrase is not without classic example: e. g. Plato, Legg. iii. p. 695 C, , and other examples in Winer, 37. 2: and in Wetstein. The numeral adj. must be taken with , not with ) preacher of righteousness (the obvious construction would be, “ as a preacher of righteousness :” so Huther: but we should thus be introducing an element logically extraneous to the context, which treats not of the purpose why the righteous are preserved, but simply of their preservation. And in these later Epistles, all considerations based on stricter views of the usage of the article before substantives are exceedingly unsafe. The fact, that Noah was thus a preacher of (moral) righteousness to the depravity of his age, is found alluded to in Jos. Antt. i. 3. 1, , , : Bereschith Rabba xxx. 6, in Wetst. “ generationis diluvii, id est, Noachus:” al. in De Wette), bringing (= “ when He brought ,” or, “ and brought :” contemporary with the above) the flood (anarthrous, as well known; in the earlier written reff. Matt., Luke, the art. is expressed) on the world (again anarthrous) of ungodly men (Dietlein, in his commentary, attaching 2Pe 2:4 to 2Pe 2:5 , and believing the crime of the angels to be that in Gen 6:2 (see note on Jud 1:6 ), holds that only one example is furnished by them both, as declaring God’s dealings with the old world; 2Pe 2:7-8 giving corresponding testimony with regard to the new . But his reasons, as Huther has shewn, will not hold: seeing that, 1. the sentences are strictly co-ordinate with each other, 2Pe 2:6 ; 2Pe 2:5 ; 2Pe 2:5 ; 2Pe 2:4 , all being simply coupled by : 2. there is no mention of the new world at 2Pe 2:6 , as there is none of the old at 2Pe 2:4 . 2Pe 2:3 . the angels cannot be part of the . And Dietlein’s idea, that if we take three examples, both members of the apodosis 2Pe 2:9 , will not be represented in 2Pe 2:4 , proves nothing, because that apodosis answers not to each of 2Pe 2:4-6 , separately, but to 2Pe 2:4-7 generally: the idea of rescuing the righteous coming in as secondary, by the way. And the repetition of , 2Pe 2:4-5 , by which Dietlein tries to strengthen his position, is in fact against him: marking off, as it does, expressly, 2Pe 2:5 from 2Pe 2:4 , as a second example of God’s unsparing vengeance):
Fuente: Henry Alford’s Greek Testament
2Pe 2:5 . . The article is omitted, which is not a mark of illiteracy. This chapter is prophetic in form, and the omission of the article is characteristic of that style. Cf. Job 3:10 , Jdg 5:5 . (See Mayor, Ed. xxxiv. xxxv.). . . in this sense is used in N.T. only here, and in 1Ti 2:7 , 2Ti 1:11 . 2Ti 1:2 Peter again borrows from Jewish tradition as to the preaching of Noah. Cf. Jos. Antiq. i. 3, 1, Clem. Rom. i. 7. , cf. Mat 24:38-39 , Luk 7:27 , Gen 6:17 . . Aorist participle implies co-incident action. “He saved N. while he sent, etc.” is used of “setting-on,” “letting loose,” e.g. “dogs”. Odyssey , xix. 445, Xen. Cyr. x. 19. . “with seven others”. Classical Greek usage is to add . There is much difficulty as to the significance of the numeral. The reference is no doubt to the number of Noah’s family. The numeral is placed in a prominent place in the sentence to lay stress on the small number saved out of the inhabited world, as a striking example of mercy in the midst of judgment, cf. 1Pe 3:20 . Cf. P. Petr. iii. 28. ( bis ), cf. Abbott, J. G . 562
Fuente: The Expositors Greek Testament by Robertson
And. Note the Figure of speech Polysyndeton (App-6) in verses: 2Pe 2:5-7.
old = ancient. See Mat 5:21.
world. App-129.
saved = preserved. Same word Joh 17:12.
the eighth. A Greek. idiom for himself and seven others.
preacher. App-121.
righteousness. App-191.
ungodly. Greek. asebes. See App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] Second historical proof-the flood. Wanting in Jude-and spared not the ancient world, but preserved (here first comes in the idea of the preservation of the righteous, which is worked out further in the next verse) Noah the eighth person (i. e. with seven others: according to the well-known formula, generally found in Greek with : so Thucyd. ii. 79, , and passim. But the shorter phrase is not without classic example: e. g. Plato, Legg. iii. p. 695 C, , and other examples in Winer, 37. 2: and in Wetstein. The numeral adj. must be taken with , not with ) preacher of righteousness (the obvious construction would be, as a preacher of righteousness: so Huther: but we should thus be introducing an element logically extraneous to the context, which treats not of the purpose why the righteous are preserved, but simply of their preservation. And in these later Epistles, all considerations based on stricter views of the usage of the article before substantives are exceedingly unsafe. The fact, that Noah was thus a preacher of (moral) righteousness to the depravity of his age, is found alluded to in Jos. Antt. i. 3. 1,- , , : Bereschith Rabba xxx. 6, in Wetst. generationis diluvii, id est, Noachus: al. in De Wette), bringing (= when He brought, or, and brought: contemporary with the above) the flood (anarthrous, as well known; in the earlier written reff. Matt., Luke, the art. is expressed) on the world (again anarthrous) of ungodly men (Dietlein, in his commentary, attaching 2Pe 2:4 to 2Pe 2:5, and believing the crime of the angels to be that in Gen 6:2 (see note on Jud 1:6), holds that only one example is furnished by them both, as declaring Gods dealings with the old world; 2Pe 2:7-8 giving corresponding testimony with regard to the new. But his reasons, as Huther has shewn, will not hold: seeing that, 1. the sentences are strictly co-ordinate with each other, 2Pe 2:6; 2Pe 2:5; 2Pe 2:5; 2Pe 2:4, all being simply coupled by : 2. there is no mention of the new world at 2Pe 2:6, as there is none of the old at 2Pe 2:4. 3. the angels cannot be part of the . And Dietleins idea, that if we take three examples, both members of the apodosis 2Pe 2:9, will not be represented in 2Pe 2:4, proves nothing, because that apodosis answers not to each of 2Pe 2:4-6, separately, but to 2Pe 2:4-7 generally: the idea of rescuing the righteous coming in as secondary, by the way. And the repetition of , 2Pe 2:4-5, by which Dietlein tries to strengthen his position, is in fact against him: marking off, as it does, expressly, 2Pe 2:5 from 2Pe 2:4, as a second example of Gods unsparing vengeance):
Fuente: The Greek Testament
2Pe 2:5. , ancient) antediluvian.- , Noah the eighth person) Noah and his family were eight in number. Raphelius shows that this use of numerals prevailed among the Greeks. Compare 1Pe 3:20. To the eight souls is opposed the universe, the densely peopled world of the ungodly.- , a preacher of righteousness) Not only was he himself righteous, but he had also preached righteousness to the world.-, the flood) Although therefore the godly are saved, the wicked cannot hope that they shall be saved with them.
Fuente: Gnomon of the New Testament
world
kosmos = mankind. (See Scofield “Mat 4:8”).
Fuente: Scofield Reference Bible Notes
spared: Gen 6:1 – Gen 8:22, Job 22:15, Job 22:16, Mat 24:37-39, Luk 17:26, Luk 17:27, Heb 11:7
the eighth: Gen 7:1-24, 1Pe 3:20
a preacher: 1Pe 3:19, Jud 1:14, Jud 1:15
bringing: 2Pe 3:6
Reciprocal: Gen 5:29 – he called Gen 6:8 – General Gen 6:9 – just Gen 6:12 – for all Gen 6:17 – behold Gen 6:18 – come Gen 7:7 – General Gen 7:13 – day Gen 7:21 – General Gen 7:23 – every living substance Deu 29:20 – will not spare 1Ch 1:4 – Noah Job 6:10 – let him not Job 16:13 – doth Job 27:22 – not spare Psa 78:50 – he spared Ecc 1:1 – the Preacher Isa 30:14 – he shall not Eze 5:11 – neither shall Eze 7:6 – behold Mat 24:40 – the one Luk 3:36 – Noe Rom 5:6 – ungodly Rom 8:32 – that 1Ti 2:7 – a preacher 1Pe 4:18 – where 2Pe 2:4 – spared
Fuente: The Treasury of Scripture Knowledge
2Pe 2:5. Spared not the old world refers to the people that were living in the days of Noah, because the last v ord is from KOSMOS which is defined “the inhabitants of the earth.” They were wicked and God did not spare them from the flood; Noah was spared because he was a man of faith. Noah the eighth. This could not mean that Noah was number eight in the genealogy for he was tenth. The lexicons and various translations prefer to word this place, “Noah and seven others.” He is called a preacher of righteousness because lie preached what was right and what pertained to the needs of the day. The people were wicked and living after their evil imaginations, and the situation required teaching directing them to reform. World of the ungodly is the same as old world in the beginning of the verse.
Fuente: Combined Bible Commentary
2Pe 2:5. and spared not the old world, but preserved Noah, the eighth person, a preacher of righteousness, when he brought a flood upon the world of the ungodly. The second historical instance of the penal justice of God does not appear in the companion statement of Jude. On the other hand, Jude introduces as his first case another historical event to which Peter makes no reference here, namely the Divine punishment of the unbelieving Israelites who had been delivered out of Egypt. The flood is described here by the term (= cataclysm) which is used in Mat 24:38-39, and by the Greek Version of the O. T. (Gen 5:17). The region of the flood is termed not only the old (or, ancient) world, but also the world of the ungodly, the fact that it had practically become the absolute possession of the ungodly being the reason for Gods act of judgment. Noah is designated a preacher (or, herald) of righteousness, in explanation of his exemption. He is styled the eighth person, or as it may be rendered (with the R. V.), with seven others, simply in reference to the historical fact. There is nothing to suggest that Peter intended the phrase to convey any mystical meaning, as if, e.g., it served as a symbol of the completeness of the saved Church. It expresses, however, the fewness of the righteous in comparison with the world-wide multitude of the ungodly. The number of those saved from the Deluge is specified also in 1Pe 3:20. Perhaps in mentioning this case, and the following, Peter had in mind his Lords own words (Luk 17:26; Luk 17:29). The verb rendered saved by the A. V. means simply to keep, or guard, and is supposed by some to refer particularly here to the words shut him in in the narrative of Genesis (Gen 7:16).
Fuente: A Popular Commentary on the New Testament
2Pe 2:5. And spared not the old The antediluvian; world, but saved Noah Interposed amidst the general ruin for the preservation of one good man and his family; the eighth person, a preacher, &c. Bishop Pearson translates this clause, the eighth preacher of righteousness; supposing that Enoch, (Gen 5:24,) from whom Noah was descended, was the first preacher of righteousness, and that all the intermediate persons were likewise preachers thereof, and that Christ preached by them all. But of this there is no evidence; and it seems certain that Enoch could not be the first preacher of righteousness: Adam was, in a wonderful manner, fitted to perform that office in the first world, as Noah was in the second; and what excellent instructions both might give, is easy to be conceived! Bishop Pearson adds, that if the above-mentioned sense of the passage be not admitted, it may be understood as denoting, not the order in which Noah was ranked, but merely the number of persons that were with him, namely, Noah with seven others, or Noah one of eight. By terming Noah a preacher, , a crier, or herald, of righteousness, Peter intimates that all the time Noah was preparing the ark, he proclaimed to the antediluvians the destruction of the world by a flood, that from the dread of that impending judgment of God they might be brought to repentance. His preaching, however, it appears, was attended with little or no success. Bringing in the flood In a gradual, but irresistible manner; upon the world of the ungodly Whose numbers stood them in no stead.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 5
The old world; the world before the flood.–Noah the eighth person; that is, Noah with seven others. Noah was a preacher of righteousness, inasmuch as he set an example of obedience, and made efforts, in various ways, to warn and to save his generation. (Hebrews 11:7.)
Fuente: Abbott’s Illustrated New Testament
2:5 And spared not the {e} old world, but saved Noah the eighth [person], a {f} preacher of righteousness, bringing in the flood upon the world of the ungodly;
(e) Which was before the flood: not that God made a new world, but because the world seemed new.
(f) For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.
Fuente: Geneva Bible Notes
Peter’s second example was the sinners in Noah’s day. God did not spare the sinners in the ancient world of Noah’s day either. Consequently there is no basis for supposing that He will spare any sinner in the world today. Both types of sinners are ungodly. Peter called Noah a herald of righteousness here (cf. 1Pe 3:19). By his words and deeds, Noah proclaimed righteousness to his ungodly neighbors. By referring to seven others whom God saved with Noah (i.e., his family members), Peter was probably hinting that he was the beginning of a new creation.
"The reason for this stress is perhaps to be found in the eschatological symbolism of the number eight, which represented an eighth day of new creation, following the seven days of the old creation’s history (cf 2 Enoch 33:1-2; Barn. 15:9). Early Christians associated this symbolism with Sunday, the ’eighth day’ (Barn. 15:9: Justin, Dial. 24. 1: 41.4; 138.1). Sunday was the eighth day because it was the day of Christ’s resurrection in which the new creation was begun . . .
"Noah, preserved from the old world to be the beginning of the new world after the Flood, is a type of faithful Christians who will be preserved from the present world to inherit the new world after the judgment." [Note: Bauckham, p. 250.]
Many Bible students believe that the pattern of Noah’s deliverance before the Flood prefigures the pretribulation rapture of Christians. While it does, Peter did not make this comparison.