2 Peter 2:4 For if God did not spare (3SAMI) angels when they sinned (AAPMPG), but cast them into hell (AAPMSN) and committed (3SAAI) them to pits of darkness, reserved (PPPMPA) for judgment; (NASB: Lockman)
Amplified: For God did not [even] spare angels that sinned, but cast them into hell, delivering them to be kept there in pits of gloom till the judgment and their doom. (Amplified Bible - Lockman)
NET: For if God did not spare the angels who sinned, but threw them into hell and locked them up in chains in utter darkness, to be kept until the judgment, (NET Bible)
NLT: For God did not spare even the angels when they sinned; he threw them into hell, in gloomy caves and darkness until the judgment day. (NLT - Tyndale House)
Phillips: For if God did not spare angels who sinned against him, but banished them to the dark imprisonment of hell till judgment day: (New Testament in Modern English)
Wuest: For, in view of the fact that God did not spare angels who sinned, but having thrust them down into Tartarus, committed them to pits of nether-world gloom, being reserved for judgment, (Eerdmans)
Young's Literal: For if God messengers who sinned did not spare, but with chains of thick gloom, having cast them down to Tartarus, did deliver them to judgment, having been reserved,
|FOR IF GOD: ei gar o theos:
For (gar) introduces the evidence that shows that God will indeed carry out His sentence against the false teachers. Literally Peter says "the God" and then declares a solemn reality as a grim message of warning. "The God" does not condone sin and all creation stands accountable to Him for their actions. This simple but profound truth should cause us all to pause and consider carefully our thoughts, words and deeds each day God grants us to take another breath.
The "if" (ei) in this sentence does not imply doubt but is what is referred to as a "first class condition" which in plain English means that the three examples of God's past judgment that follow are assumed true. One can usually translate first class conditional statements with "since". In this case Peter is saying that there is no doubt about the fact that God intervened in world history to bring just judgment and the judgment just announced (v3) upon the false teachers is perfectly concordant with God's dealings with evil in the past. As an aside verses (4-10a) are all one complex sentence in the Greek and represent one of the longest in the NT. This is significant in aiding your understanding of what Peter is saying, because verses (4-8) compose the conditional statement and (verse 9-10a) deal with Peter's conclusion. What Peter does in (v4-9) is to "accumulate examples" of God's past intervention in the affairs of mankind to make the conclusion in (v9-10a) all that more forceful and emphatic. All three of Peter's examples (Angels, worldwide Flood, Sodom & Gomorrah) follow chronologically, one after another in Genesis and clearly illustrate that neither rank, strength nor numbers shield rebellious evil from God's just vengeance. Little wonder that false teachers so often deceptively attempt to ascribe the truth of Genesis to the realm of myth or fable!
DID NOT SPARE ANGELS: aggelon hamartesanton ouk epheisato (AMI): (2Pe 2:5; Dt 29:20; Ps 78:50; Ezek 5:11; 7:4,9; Ro 8:32; 11:21) (angels Job 4:18; Lk 10:18; Jn 8:44; 1Jn 3:8; Jude 1:6)
The aorist tense indicates a past completed effectual action. God actually did not spare the supernatural beings when they sinned and it follows He will not grant clemency to the false teachers.
Peter's assertion "negates the sentimental view of the divine character that as a God of love and mercy He will not thus punish any of His creatures. God's holiness demands that sin receive its just recompense. But it is eminently true that God has ''no pleasure in the death of the wicked" (Ezek 33:11, 18:23) and therefore "He who did not spare (pheidomai) His own Son, but delivered (paradidomi translated "committed" below) Him over for us all… (Ro 8:32) that He might freely offer forgiveness to all on the basis of His atoning work. The expression employed is the same but how different the activity envisioned!" (Hiebert).
Angels (32) (aggelos) (Torrey's Topic gives an excellent Scriptural overview of "Angels") means a messenger who speaks and/or acts in place of one who has sent him. Although aggelos can refer to men, in this context Peter is referring to a transcendent being with power to carry out various missions or tasks. Aggelos then are created supernatural beings that attend upon or serve as a messengers of a superior supernatural entity.
Peter's mention of "angels" would doubtless have gotten the attention of his readers since those with a Jewish background knew the high esteem Jews ascribed to angelic being. And yet despite their exalted status, these supernatural beings were not exempt from God's judgment when they sinned. Indeed some of the false teachers may be men of an exalted status before men, but their position in man's eyes would not relinquish them from their guilt before a holy God. God is not impressed by what unfortunately too often impresses men.
WHEN THEY SINNED: aggelon hamartesanton ouk epheisato (AAPMPG):
Sinned (264) (hamartano) means to miss the mark and in context means to act contrary to the will and law of God. The aorist tense points to a completed past action, so that even if we disagree about the nature of the angelic sin, the aorist tense clearly says "they actually did commit sin" against God.
What event or events is Peter referring to here? When did the angels sin? Peter does not elaborate and even the best parallel Scripture in Jude does not totally clarify this intriguing statement.
Jude writes that
This area has engendered some heated discussion and although not without some "loopholes" many evangelical commentators feel that there was a "special outbreak" of angelic evil in Genesis (especially Ge 6:2):
The identity of the "sons of God" is the key term (click here to study for yourself the 5 uses in 0T) in unlocking this passage and although it is disputed, many conservative commentators like John MacArthur, et al believe that Genesis is describing supernatural (angelic) beings who cohabited (sexually) with human women ("daughters of men") and thus "did not keep their own domain but abandoned their proper abode". (Jude 1:6,7) Others, like J Vernon McGee do not accept the Genesis passage as a reference to angels cohabitating with women.
BUT CAST THEM INTO HELL: alla seirais zophou tartarosas (3SAAI): (Isa 14:12; Mt 8:29; 25:41; Mk 5:7; Lk 8:31; Rev 12:7, 8, 9; 20:2,3,10 20:2,3,10)
Cast … into hell is one word in the Greek, the unusual word tartaroo (5020), which is derived from Tártaros which describes the subterranean doleful and dark abyss of mythology where demigods were punished. Greek mythology taught that Tártaros was a place lower than Hades (86) (the NT term corresponding to the OT term Sheol in the OT (7585) reserved for the most wicked of human beings, gods, and demons where divine punishment was meted out. Jewish apocalyptic literature described Tártaros as the place where fallen angels were sent as the lowest, darkest, gloomiest hell, the deepest pit and the most terrible place of torture and suffering. This term came later to refer to the region of the lost dead. It is found only once in the NT in its verbal form in this verse.
Tartarus is mentioned in the pseudepigraphal book of Enoch as the place where fallen angels are confined. It is found only in its verbal form in 2 Pet. 2:4 meaning to cast into or consign to Tartarus. The use of the aorist tense pictures the "casting" as a completed past event. Peter seems to regard Tártaros like Hades/Sheol is only a temporary place of detention for these wicked angels who in the day of judgment will be thrown "into the eternal fire which has been prepared for the devil and his angels." (Mt 25:41, cf Rev 20:2,3,10) Although it is difficult to state with absolute certainty, The sinning angels are being held in this netherworld dungeon until the day of final judgment. Peter’s usage of this term by no means suggests that Peter believed in the mythological stories about Tartarus but only borrowed the word from their vocabulary.
AND COMMITTED THEM TO PITS OF DARKNESS: paredoken eis krisin teroumenous (3SAAI) seirais zophou: (cf Job 21:30 Jude 1:6, 13)
Committed (3860) (paradidomi from para = alongside, beside + didomi = give) means to give alongside, to surrender, to yield, or to deliver one over into the hands or power of someone else. This action involves either the handing over of a presumably guilty person for punishment by authorities or the handing over of an individual to an enemy who will presumably take undue advantage of the victim.
Peter's use of this verb conveys the picture of handing these evil angels over to the jailer for imprisonment. (cf Acts 8:3, 12:4) Aorist tense signifies a past completed action and indicative is the mood of reality. This event really happened and is a picture of what will happen to the false teachers! Woe! Paradidomi is used 3x in Romans 1 explaining God's giving the sinful, truth rejecting world over to the power of
Pits of darkness is an unusual expression and how one translates it depends on which Greek manuscript you favor.
Hiebert says that the original Greek
And so we see that the NET Bible (click detailed NET note) favors seirais translating it
Similarly the KJV and NKJV translate it "chains of darkness", whereas NASB, Amplified ("pits of gloom"), NIV ("gloomy dungeons"), NLT ("in gloomy caves and darkness") favor sirois or seirois.
The point is that neither is very attractive and both portend of the certain fate of the false teachers, utterly separated from the light and glory of God. This is a bleak and hopeless picture Peter is painting of the final resting place for these wicked men (cf 2Th 1:7, 8, 9). Woe!
Zophos - 5x in 5v - Heb 12:18; 2 Pet 2:4, 17; Jude 1:6, 13 and is rendered in NAS as black(2), darkness(2), gloom(1).
RESERVED FOR JUDGMENT: eis krisin teroumenous (PPPMPA) eis krisin:
Reserved (5083) (tereo) (Click here for an in depth word study on tereo) means to keep one's eye on something or in this case someone (sinning angels), keeping them in view and so guarding over them making certain that they continually (present tense calls for a continual action) are retained in custody in chains in the dungeon of gloom. The idea of "reserved" as it is translated here in the NASB is that the incarceration of these fallen angels in Tártaros was with a view to their future punishment. God passed judgment on them when He cast them into the "holding tank" of Tártaros, but that is not their final "resting place" for the "worst is yet to come" in that future day of retribution!
Tereo - 70x in 64v - Matt 19:17; 23:3; 27:36, 54; 28:4, 20; John 2:10; 8:51f, 55; 9:16; 12:7; 14:15, 21, 23f; 15:10, 20; 17:6, 11f, 15; Acts 12:5f; 15:5; 16:23; 24:23; 25:4, 21; 1 Cor 7:37; 2 Cor 11:9; Eph 4:3; 1 Thess 5:23; 1 Tim 5:22; 6:14; 2 Tim 4:7; Jas 1:27; 2:10; 1 Pet 1:4; 2 Pet 2:4, 9, 17; 3:7; 1 John 2:3ff; 3:22, 24; 5:3, 18; Jude 1:1, 6, 13, 21; Rev 1:3; 2:26; 3:3, 8, 10; 12:17; 14:12; 16:15; 22:7, 9. The NAS renders tereo as continue(m)(1), guard(2), guards(1), heed(2), heeds(1), held(1), keep(27), keep watch over(1), keeping(1), keeping guard over(1), keeps(9), kept(11), kept in custody(4), observe(3), preserve(1), preserved(1),reserved(4), watching over(1).
2 Peter 2:5 and did not spare (3SAMI) the ancient world, but preserved (3SAAI) Noah, a preacher of righteousness, with seven others, when He brought (AAPMSN) a flood upon the world of the ungodly; (NASB: Lockman)
Amplified: And He spared not the ancient world, but preserved Noah, a preacher of righteousness, with seven other persons, when He brought a flood upon the world of ungodly [people]. (Amplified Bible - Lockman)
NET: 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, (NET Bible)
NLT: And God did not spare the ancient world--except for Noah and his family of seven. Noah warned the world of God's righteous judgment. Then God destroyed the whole world of ungodly people with a vast flood. (NLT - Tyndale House)
Phillips: if he did not spare the ancient world but only saved Noah (the solitary voice that cried out for righteousness) and his seven companions when he brought the flood upon the world in its wickedness; (New Testament in Modern English)
Wuest: and did not spare the ancient world, but preserved Noah as the eighth person [to be preserved], a proclaimer of righteousness, having let loose the deluge upon the world of those who were destitute of reverential awe towards God, (Eerdmans)
Young's Literal: and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought,
|AND DID NOT SPARE THE ANCIENT WORLD: kai archaiou kosmou ouk epheisato: (3SAMI) kai archaiou kosmou: (Ge 6:1-8; Job 22:15,16; Mt 24:37, 38, 39; Lk 17:26,27; Heb 11:7)
And (2532) (kai) indicates that Peter is continuing his illustrations of God's righteous judgment upon evil.
Spare (5339) (pheidomai) means to treat leniently, to forbear, to spare. To avoid or refrain from doing something. To save someone from trouble, loss or discomfort (2Co 1:21, 1Co 7:28, With a negative = Acts 20:29, Ro 8:32) To prevent trouble from happening to someone (e.g., see Lxx uses - Ge 19:16 where "put him outside the city" is translated with pheidomai = "the Lord spared him"!, Ge 20:6).
In the Septuagint (LXX) translation of the following OT passages pheidomai is repeatedly used to translate the phrase "shall not show pity" - Dt 7:16, 13:8, 19:13, 21, 25:12 (cp 1Sa 15:3). From these uses we see that pheidomai clearly is a tangible demonstration of showing pity.
Pheidomai - 10x - Acts 20:29; Ro 8:32; 11:21; 1Co 7:28; 2Cor 1:23; 12:6; 13:2; 2Pet 2:4, 5. NAS = refrain, 1; spare, 8; sparing, 1.
Pheidomai - 76x in the non-apocryphal Septuagint (LXX) - Ge 19:16; 20:6; 22:12, 16; 45:20; Ex 2:6; Deut 7:16; 13:8; 19:13, 21; 25:12; 33:3; 1 Sam 15:3; 24:10; 2 Sam 12:4, 6; 18:5, 16; 21:7; 2 Kgs 5:20; 2 Chr 36:15, 17; Neh 13:22; Es 4:17; Job 6:10; 7:11; 16:5, 13; 20:13; 27:22; 30:10; 33:18; 42:3; Ps 19:13; 72:13; 78:50; Pr 6:34; 10:19; 13:24; 16:17; 17:27; 21:14; 24:11; Eccl 2:25; Isa 13:18; 14:6; 54:2; 58:1; 63:9; Jer 13:14; 14:10; 15:5; 17:17; 21:7; 50:14; 51:3; Lam 2:2, 17, 21; 3:43; Ezek 5:11; 7:4, 9; 8:18; 9:5, 10; 16:5; 20:17; 24:21; 36:21; Joel 2:17f; 3:16; Jonah 4:10f; Hab 1:17; Zech 11:6
Paul says for example that "I would like to spare you a great deal of trouble, by offering good advice about marriage" (paraphrase of 1Cor 7:28) Paul is saying that since marriage can involve conflicts, demands, difficulties, and adjustments that singleness does not, since marriage presses two fallen people into intimate life and this leads to inevitable “trouble.” The troubles of singleness may be exceeded by the conflicts of marriage. He wants to spare those who are single this "trouble".
Paul in making addressing the question "would God do less for His children than He did for His enemies?" records that
The Septuagint or LXX uses pheidomai in a parallel OT passage where God has asked Abraham to sacrifice Isaac and who was willing to obey. The Lord declared to Abraham
Addressing the Gentiles in his letter to the Romans Paul teaches that
The Gentiles should not expect to be spared if they sin against the truth of the gospel.
The ancient world describes the world before the Noachian flood. Clearly God did not refrain from judging and punishing them with the flood and death. This should serve as a warning and not some myth to be scoffed at as if it never happened!
(744) (archaios from arche = beginning) means old, expressing that which was from the beginning in contrast to palaiós (3820), old, as having existed a long period of time. Archaíos reaches back to a beginning, whenever that beginning may have been.
Ancient (744) (archaios [word study] from arche = beginning) is strictly speaking that which has been from the beginning. Archaios reaches back to a beginning, whenever that beginning may have been. Archaios is contrasted with another Greek word for "old", palaios [word study] which describes that which has existed a long period of time.
TDNT says archaios…
In the beginning of creation, at the time of the fall of man, sinless Adam became sinner Adam, and henceforth gave birth to a continual stream of "little sinners" for all were in a spiritual sense born "in Adam" (cp Ro 5:12-note, Eph 2:1-note, 1Co 15:22). At regeneration, the new birth, sinners were taken from "in Adam" and transferred to our new spiritual position as saints who are now and forever "in Christ" as described in the present passage.
Archaios when used of things, as here, means "old-fashioned, "antiquated" or "worn out".
Archaios can also mean that which is ancient or old and thus speaks of former things or of what was long ago…
Archaios - 19x in the non-apocryphal Septuagint (LXX) - Jdg 5:21; 1Sa 24:13; 1 Kgs 2:35; 4:30; Ps 44:1; 77:5; 79:8; 89:49; 139:4; 143:5; Isa 22:9, 11; 23:17; 25:1; 37:26; 43:18; Lam 1:7; 2:17; Ezek 21:21;
World (2889) (kosmos [word study]) in context is referring primarily to the people who inhabited the earth prior to the flood but kosmos also includes the idea of this present world system ideologically and behaviorally diametrically opposed to God and all He represents as summed up by God's own appraisal in Genesis
BUT PRESERVED NOAH A PREACHER OF RIGHTEOUSNESS WITH SEVEN OTHERS: alla ogdoon Noe dikaiosunes keruka ephulaxen (3SAAI):
But (235) (alla) is a conjunction that draws our attention to a contrast. Here Peter marks the antithesis between God's judgment on the world and His preservation of Noah and family.
Preserved (5442) (phulasso [word study]) means to be on guard to keep something from being lost or perishing. It includes the idea of protecting someone and keeping them in safe custody. Use of phulasso often implies an assault from without. God was on guard to keep Noah from perishing. God's man is immortal until he has finished his God given task (cp the two witnesses in Rev 11:7-note)
The aorist tense speaks of a past completed effective action. As an manifestation of God's amazing grace, He "protected, preserved, guarded" Noah and his family from the destructive flood. In the midst of wrath we see Peter's first example of God remembering mercy, preserving the righteous amid judgment. This truth and that concerning Lot below should encourage all God's children that even in the face of escalating wickedness (as in America at the dawn of the new millennium), God is ever at work bringing about the salvation of those who believe and obey His Word. (cf Gen 6:8, 9)
Phulasso - 31x in 31v - Matt 19:20; Mark 10:20; Luke 2:8; 8:29; 11:21, 28; 12:15; 18:21; John 12:25, 47; 17:12; Acts 7:53; 12:4; 16:4; 21:24f; 22:20; 23:35; 28:16; Rom 2:26; Gal 6:13; 2 Thess 3:3; 1 Tim 5:21; 6:20; 2 Tim 1:12, 14; 4:15; 2 Pet 2:5; 3:17; 1 John 5:21; Jude 1:24. The NAS renders phulasso as abstain(1), guard(8), guarded(1), guarding(1), guards(1), keep(5), keeping(2), keeps(1),kept(4), kept under guard(1), maintain(1), observe(2), preserved(1), protect(1), watching(1).
Francis Schaffer had an interesting comment on Noah who he refers to as
Seven others" (ogdoos) speaks of Noah, the eighth person. The Greek reads more literally "as an eighth one, Noah" and is a Greek idiom which means "Noah and seven others." (1Pe 3:20-note) Don't attempt to search for some "mystical" meaning in the number "eight". It is "mystery" enough that God would desire to preserve even one!
Preacher (2783)(kerux [word study]) describes a herald (town crier, messenger, proclaimer) who was an honored spokesman entrusted with a message from an emperor, king, magistrate, prince, military commander, etc and which he was to faithfully and reliably proclaim to the intended audience, especially the masses in regard to the imperial herald. The kerux, who often served as a close confidant of the king, would travel throughout the realm announcing to the people whatever the king wished to make known. It is this note of authoritative declaration that is so appropriately transferred to the proclamation of the gospel.
Kerux - 3x in 3v - 1Ti 2:7; 2Ti 1:11; 2 Pet 2:5
This proclamation was given with a sense of formality, gravity and authority which must be heeded. The verb form of (kerux) is used by Paul in 2Ti 4:2 (see note) to exhort Timothy to "preach the Word in season and out".
Noah (note) was vested with God's authority and entrusted with His "official" message which he faithfully proclaimed to the antediluvian world for 120 years (Ge 6:3), warning of coming judgment and showing the way of personal salvation. Why? Because God is "not wishing for any to perish but for all to come to repentance." (2Pe 3:9-note)
Kerux in the NT described those employed by God in the work of proclaiming salvation (1Ti 2:7-note). How did Noah "preach"? Surely his life lived as salt and light in the midst of a crooked and perverse generation "preached loudly and clearly". Certainly every hammer blow to the ark stirred questions in a world that had never even experienced rain. Noah's answer to those who ask him to given an explanation of the hope that he possessed surely included a warning of coming judgment and a plea for righteousness.
William Barclay writes that …
Righteousness (1343) (dikaiosune [word study]) stated simply is all that God is, all that He commands, all that He demands, all that He approves, and best of all, all that He provides through Christ's substitutionary sacrifice.
Righteousness is derived from a root word that means “straightness” and thus it refers to a state that conforms to an authoritative standard. God’s character is both the authoritative "standard" and the source of the only righteousness acceptable to God. When men's character and actions are used to define the standard of righteousness ("self righteousness"), their attempts always fall short of God's perfect standard. Jesus emphasized the inability of man's innate righteousness to satisfy God's perfect standard declaring
Where is God's righteousness revealed? Paul says that "the righteousness of God is revealed" in the gospel (Ro 1:16, 17-note) and that this gospel was "promised beforehand through His prophets in the holy Scriptures." (Ro 1:2-note, cf Acts 10:43) So it seems reasonable to deduce that for 120 years Noah proclaimed the gospel to the ungodly world who had suppressed "the truth in unrighteousness" (Ro 1:18-note).
Although Peter's purpose here is not to explain the "way of salvation" in the OT, I will digress for a moment to address this issue because I have encountered a number of otherwise edified saints who sincerely thought that Old Testament righteousness was obtained by obedience (or works) rather than by faith. Noah although described as righteous and blameless (Ge 6:8, 9) achieved this "distinction" not by his works but by faith (which showed itself to be genuine by his subsequent "works" or obedience) as the writer of Hebrews teaches
Although we do not know exactly how Noah heard the "gospel" we do know from the above Scriptures (Ro 1:2-note, cf Acts 10:43) and from Galatians that the gospel was preached to Abraham and God's righteousness was imputed to (reckoned or placed upon) Abraham's spiritual "ledger" or account based upon his faith. Paul writes that
The "way of salvation" in both the Old and New Testaments is the same
WHEN HE BROUGHT A FLOOD UPON THE WORLD OF THE UNGODLY: kataklusmon kosmo asebon epaxas (AAPMSN): (See Torrey's Topic Deluge)
Brought… upon (1863) (epago from epí = upon + ágo = lead away) means to cause something to befall one, usually something evil, although in the present context something quiet just and right because of their evil behavior. Epago was used to describe “setting on or letting loose” the dogs! The "Hound of heaven" so to speak will be let loose on these ungodly false teachers.
Epago - 3x in 3v - Acts 5:28; 2Pet 2:1, 5
Flood (2627) (kataklusmos from kata = an intensifier or meaning against, down upon + klúzo = to dash, flood) literally describes a dashing down upon and then an overflowing, a deluge or destruction by water overflowing. (note)
Kataklusmos - 4x in 4v - Matt 24:38, 39; Luke 17:27; 2Pet 2:5
This dramatic Greek word gives us the word "cataclysm" (which Webster defines as a momentous and violent event marked by overwhelming upheaval and demolition or an event that brings great changes, a violent upheaval, another name for catastrophe). The coming of the cataclysmic flood and the preservation of Noah were both the work of God and both occurred simultaneously. It is interesting that in the first verse Peter described these false teachers as bringing destruction upon themselves but here God Himself is clearly the "Bringer". God's "bringing" is therefore clearly justified and is not based on divine whim or caprice.
Barnes writes that Peter's
World (2889) (kosmos [word study]) in context is referring primarily to the people who inhabited the earth prior to the flood but kosmos also includes the idea of this present world system ideologically and behaviorally diametrically opposed to God and all He represents as summed up by God's own appraisal in Genesis
Ungodly (765) (asebes from a = w/o + sébomai = worship, venerate) means lack of interest in the things of God and a behavior and lifestyle consistent with such an irreverent attitude. See the depth study of the related word ungodliness (asebeia [word study]). It pertains to violating norms for a proper relation to deity, and in short means irreverent (lacking proper respect of God) or impious. Living as if God does not exist and with no regard for Him.
Asebes is used 8 times in the NT…
Romans 4:5-note But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,
Romans 5:6-note For while we were still helpless, at the right time Christ died for the ungodly.
1Timothy 1:9 realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers
1 Peter 4:18-note And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?
2 Peter 2:5 and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; 6 and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly thereafter;
2Peter 3:7-note But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men.
Jude 1:4 For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ. 15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."
Asebes - 185 times in the non-apocryphal Septuagint (LXX) (Ge 18:23, 25; Ex 9:27; 23:7; Deut. 25:1; Job 3:17; 8:13, 19f, 22; 9:24, 29; 10:3, 15; 11:20; 15:20, 34; 16:11; 18:5; 20:5, 29; 21:7, 16f, 28; 22:18; 24:2, 6; 27:7f, 13; 32:3; 34:8, 18, 26; 36:6, 12, 18; 38:13, 15; 40:12; Ps. 1:1, 1:4-6; 9:5; 10:2, 13; 11:5; 12:8; 17:9, 13; 26:5, 9; 31:17; 37:28, 35, 38; 51:13; 58:10; Prov. 1:7, 10, 22, 32; 2:22; 3:25, 33, 35; 4:14, 19; 9:7; 10:3, 6f, 11, 15f, 20, 24f, 27f, 30, 32; 11:3, 7ff, 11, 18f, 23, 31; 12:5ff, 10, 12, 21, 26; 13:5f, 9, 19, 22, 25; 14:11, 19, 32; 15:6, 8f, 18, 28f; 16:2, 4; 17:23; 18:3, 5, 22; 19:28; 20:26; 21:4, 7, 10, 12, 22, 26f, 29f; 24:15f, 20, 22, 24; 25:5, 26; 28:1f, 12, 24, 28; 29:2, 7, 16; Eccl. 3:16f; 7:15, 25; 8:10, 13f; 9:2; Isa. 5:23; 11:4; 13:11; 24:8; 25:2, 5; 26:10, 19; 28:21; 29:5; 33:14; 48:22; 55:7; 57:21; Jer. 5:26; 12:1; 23:19; 25:31; 30:23; Ezek 20:38; 33:8f, 11f, 14; Hos. 14:9; Hab 1:4, 9, 13
Read and study Psalm 1, an excellent summary of the righteous versus the ungodly (wicked).
Asebes describes the person without reverence for God, not by merely being irreligious, but by acting in contravention of God’s demands. Clearly "ungodly" is an apt description of all who are unsaved.
The ungodly man or woman is the one who has little or no time for God in their life. They have deceived themselves into believing that they can rule God out of their affairs and their thinking even though God is the greatest Being in the universe, the One Who makes sense out of life, the One around Whom all of life revolves and without Whom no creature could even take a breath. To eliminate such a Glorious Being from one's thinking is what it means to be ungodly.
Ungodly means want or lack of reverence or piety toward God (which speaks of one's heart attitude) and thus living without regard for God and in a way that denies His existence and right as Supreme Ruler and Authority (which speaks of one's actions emanating from one's attitude). Asebes suggests a disregard of the existence of God, a refusal to retain Him in knowledge and a habit of mind leads to open rebellion. It is a general reference to all that is anti-God.
Jude writes that the ungodly will infiltrate the true church of God, for even in his day
Ungodly is one of Jude’s favorite words. While these men claimed to belong to God, they were, in fact, ungodly in their thinking and their living. They might have “a form of godliness,” but they lacked the force of godliness that directs one's thinking and actions "Godward". It is a basic principle, that doctrinal deviation often accompanies and often justifies ethical and moral sin. Their lack of reverence for God was demonstrated by the fact that they infiltrated the church of God to corrupt it and gain riches from its people.
The Bible declares that there is hope even for the ungodly
Ungodly is used in this verse generally, as characterizing mankind lying universally in sin, thus setting before us the great contrast of man in his own worthlessness and God in His mercy in justifying by faith. Where faith is not exercised, man remains ungodly and therefore exposed to the wrath of God.
Peter explains that for the unjustified ungodly individual
In short, the earth is personified as a man waiting for the day of judgment and destruction of ungodly men.
Paul gives a concise, accurate description of the "ungodly" in Romans writing that they are
John MacArthur writes that the lifestyle of the ungodly
Hiebert draws a sobering conclusion from this verse writing that…
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