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2 Peter

About this book
Chapter 2

1 But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves. 2 And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered. 3 And in their greed they will exploit you with deceptive words. Their condemnation pronounced long ago is not sitting idly by; their destruction is not asleep. 4 For if God did not spare the angels who sinned, but threw them into Tartarus16⁠ and locked them up in chains in utter darkness,⁠ to be kept until the judgment,⁠ 5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness,⁠ along with seven others, when God brought a flood on an ungodly world,⁠ 6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly, 7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men,⁠ 8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard) 9 —if so, then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment, 10 especially those who indulge their fleshly desires and who despise authority. Brazen and insolent, they are not afraid to insult the glorious ones, 11 yet even angels, who are much more powerful, do not bring a slanderous judgment against them in the presence of the Lord. 12 But these men, like irrational animals—creatures of instinct, born to be caught and destroyed—do not understand whom they are insulting, and consequently in their destruction they will be destroyed, 13 suffering harm as the wages for their harmful ways. By considering it a pleasure to carouse in broad daylight, they are stains and blemishes, indulging in their deceitful pleasures when they feast together with you.⁠ 14 Their eyes, full of adultery, never stop sinning; they entice unstable people. They have trained their hearts for greed, these cursed children! 15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, who loved the wages of unrighteousness,⁠ 16 yet was rebuked for his own transgression (a dumb donkey, speaking with a human voice, restrained the prophet’s madness). 17 These men are waterless springs and mists driven by a storm, for whom the utter depths of darkness have been reserved. 18 For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. 19 Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved. 20 For if after they have escaped the filthy things of the world through the rich knowledge of our Lord and Savior Jesus Christ, they again get entangled in them and succumb to them, their last state has become worse for them than their first.⁠ 21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them. 22 They are illustrations of this true proverb: “A dog returns to its own vomit,”⁠ and “A sow, after washing herself, wallows in the mire.”

Texts in conversation

Compare 2 Peter 2:5 and Sanhderin 108a

New Testament · Rabbinic

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Summary

2 Peter describes Noah as a preacher of righteousness, reflecting a Jewish tradition that does not appear in the Hebrew Bible but does appear in other Jewish writings, including Rabbinic tradition in tractate Sanhedrin.

Passages

2 Peter 2:5

New Testament
4 For if God did not spare the angels who sinned, but threw them into Tartarus16 and locked them up in chains in utter darkness, to be kept until the judgment, 5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world, 6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly, 7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men, 8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard) 9 —if so, then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment, 10 especially those who indulge their fleshly desires and who despise authority. Brazen and insolent, they are not afraid to insult the glorious ones,
120–130 CE (scholarly estimate) Read in 2 Peter

Sanhderin 108a

Rabbinic · Babylonian Talmud
The Gemara answers: It was taught in the name of Rabbi Yehoshua ben Korḥa: There is a parable for this matter, to a man who fashioned a wedding canopy for his son and prepared all sorts of food for the wedding feast. Sometime later, before the wedding, his son died. What did the man do? He arose and dismantled his son’s wedding canopy. He said: Did I do this for any reason other than for my son? Now that my son has died, why do I need a wedding canopy? So too, the Holy One, Blessed be He, said: Did I create domesticated animals and non-domesticated animals for any reason other than for man? Now that man sins and is sentenced to destruction, why do I need domesticated animals and non-domesticated animals? It is written: “Of all that was on dry land died” (Genesis 7:22), from which it is inferred: But not the fish that are in the sea, which are not on dry land. Rabbi Yosei from Caesarea taught: What is the meaning of that which is written: “He is swift upon the face of the waters; their portion is cursed in the earth; he turns not by way of the vineyards” (Job 24:18)? This teaches that Noah the righteous would rebuke the people of his generation and say to them: Repent. And if you do not, the Holy One, Blessed be He, will bring a flood upon you and float your corpses on the water like wineskins filled with air that float on water, as it is stated: “He is swift upon the face of the waters.” Moreover, a curse is taken from them to all who enter the world, as people will curse others, saying: They shall be like the generation of the flood. As it is stated: “Their portion is cursed in the earth.”
450–550 CE (scholarly estimate) Read in Sanhedrin

References

"... 2 Peter 2:5 calls Noah, δικαιοσύνης κήρυκα, a herald of righteousness. There are no biblical texts that narrate Noah proclaiming righteousness to others; however, there are extra-biblical traditions that do. Sibylline Oracles 1.128–9 narrates God’s command to Noah, “Noah, embolden yourself, and proclaim repentance to all the peoples, so that all may be saved.” Here the proclamation of repentance results from the direct command of God. Sib. Or. 1.149–70, 173–198 contain the message of repentance that Noah preached. In other texts, Noah proclaims repentance, but there is no indication that he does so at the command of God. In Ant. 1.74, Josephus writes, “But Noah was very uneasy at what they did; and, being displeased at their conduct, persuaded them to change their dispositions and their acts for the better; but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.” Josephus does not use κῆρυξ or κηρύσσω here to speak of Noah’s actions. Rather, this text is another example of the tradition regarding the time that God gave for repentance before the flood arrived. In b. Sanhedrin 108a, Noah urges, “‘Repent; for if not, the Holy One, blessed be He, will bring a deluge upon you and cause your bodies to float upon the water like gourds.’” ..."
Jenny Devivo, “2 Peter 2:4–16: The Redaction of the Biblical and Intertestamental References Dependent on Jude 5–11 and Their Overall Significance for the Document” (diss., Loyola University Chicago, 2014), 70.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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2 Peter 2:5 and Sanhderin 108a

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