2 Peter 2 Verses 4 to 9 Search and Rescue May 24, 2026

2 Peter 2 Verses 4 to 9 Search and Rescue May 24, 2026 Lesson 8

Find Us Faithful series Class Presentation Notes AAAAAA

Background Scriptures:

· Genesis 6:5–7 (NASB95)

          5        Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.

          6        The Lordwas sorry that He had made man on the earth, and He was grieved in His heart.

          7        The Lordsaid, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.”

· Luke 17:29–32 (NASB95)

          29      but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all.

          30      “It will be just the same on the day that the Son of Man is revealed.

          31      “On that day, the one who is on the housetop and whose goods are in the house must not go down to take them out; and likewise, the one who is in the field must not turn back.

          32      “Remember Lot’s wife.

· Acts 12:7 (NASB95)

          7        And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter’s side and woke him up, saying, “Get up quickly.” And his chains fell off his hands.

· Colossians 1:13 (NASB95)

          13      For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son,

· Philippians 2:6–8 (NASB95)

          6        who, although He existed in the form of God, did not regard equality with God a thing to be grasped,

          7        but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.

          8        Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

Main Idea:

· God’s justice prevails against falsehood, but His grace triumphs for those who truly confess Jesus Christ as Lord.

Study Aim:

· To highlight the certainty of God's judgment against false teachers and the assurance of His saving grace for believers, reinforcing the importance of sound doctrine and confession of faith in Jesus as Lord and Savior.

Create Interest:

· This passage discusses the severe consequences faced by false teachers who lead others astray, juxtaposed with God's grace in delivering the righteous.

· Our lesson can serve as a warning to believers about the dangers of misleading teachings while also offering hope in God's grace for those who sincerely turn to Him through faith in Jesus.

Lesson in Historical Context:

· To underline the certainty of retribution by the eventual carrying out of the divine sentence, however much apparently delayed in the case of the false teachers, Peter quotes three notorious examples from the book of Genesis which tell of God’s destroying the wicked.

· The first illustration is of fallen angels (v. 4), the second, of the Flood (v. 5), and the third, of the cities of the plain (vv. 6–8). Nevertheless, Peter’s main thrust is positive, for he stresses the fact that the godly caught up in these situations were kept safe by God—Noah (v. 5) and Lot (v. 7)—and so concludes on the reassuring note that “the Lord knows how to rescue godly men” (v. 9). This is a point absent from the parallel passage in Jude 5–7, but a theme which recurs in the present letter (1:4, 11, 19; 3:9, 11–14).[1]

Bible Study:

2 Peter 2:4–5 (NASB95) Condemnation of the Fallen

   4     For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment;

   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;

What does 2 Peter 2:4 say about angels?

· The verse describes God’s judgment of angels who sinned, stating that they were cast into hell and committed to pits of darkness, reserved for judgment.

· Peter uses this angelic judgment as the opening example in a rhetorical argument demonstrating God’s consistent pattern of punishing wrongdoing. The reference emphasizes that if God held even the mightiest fallen angels accountable, humans cannot expect exemption from divine justice, regardless of their status.[1]          (Good spot for a discussion)

· The identity of these angels remains somewhat debated among interpreters. The most likely explanation is that these were angels who fell alongside Satan but then committed an additional, particularly severe sin warranting intensified punishment.[2].

· Verse 2:4. One of the most prominent themes of ancient Jewish tradition, though usually suppressed by the later rabbis, was the idea that the “sons of God” in Genesis 6:1–3 were angels who lusted after women and so fell. Jewish writers also generally affirmed a current hell as a holding place for the wicked until the final judgment. In fact, he says God cast the angels who sinned into Tartarus. In the Greek world, Tartarus was regarded as a place of torment and punishment beyond Hades.[2]

· Verse 2:5. Noah stories, like fallen angel stories, were also popular in nonrabbinic Judaism. Judgment on the fallen angels was usually linked with judgment on Noah’s generation because Genesis 6 recounted both. Jewish traditions also portrayed Noah as a preacher of repentance (e.g., Sibylline Oracles and Jubilees).

o Jewish teachers liked to use the flood generation as an example of impending judgment to warn their own generation to repent, and they believed that the flood generation was particularly wicked and would not have a share in the world to come.

Verse 2:6. Jewish teachers often coupled Sodom with the flood generation as epitomes of wickedness (“an example”—3 Maccabees 2:5; the rabbis frequently; etc.); the Old Testament prophets also used Sodom repeatedly as an image of ultimate sin, often imitated by their own generations (cf. Deut 32:32; Is 1:9–10; 3:9; 13:19; Jer 23:14; 50:40; Lam 4:6; Ezek 16:46; Zeph 2:9).[3]

[1] Curtis P. Giese, 2 Peter and Jude, ed. Dean O. Wenthe and Curtis P. Giese, Concordia Commentary (Saint Louis, MO: Concordia Publishing House, 2012), 118–119. [2] Charles R. Swindoll, Insights on James, 1 & 2 Peter, Swindoll’s Living Insights New Testament Commentar (Carol Stream, IL: Tyndale House Publishers, 2014), 13:326. [3] John R. Gilhooly, 40 Questions About Angels, Demons, and Spiritual Warfare, ed. Benjamin L. Merkle, 40 Questions Series (Grand Rapids, MI: Kregel Academic, 2020), 55.

Why did God rescue Noah and Lot from lives in ungodly surroundings?

· Noah stood apart as a righteous man who walked with God (Gen 6–9:29), and his faith in God’s warning about future judgment led him to prepare the ark for his household’s salvation (Heb 11:7). This righteousness made him the sole candidate for preservation when human wickedness had become pervasive and the earth filled with violence (Gen 6:5–8:22).

· God preserved Noah along with seven others when he brought the flood upon the ungodly world (2 Pet 2:5–9). The rescue wasn’t arbitrary—it flowed from Noah’s distinctive spiritual posture. God’s infinite wisdom and power enabled him to rescue the godly from trials, with Noah serving as a positive counterpart to those who suffered judgment[1].

· Lot’s situation differed significantly. Though righteous, Lot was oppressed by the sensual conduct of unprincipled men, and his righteous soul was tormented day after day by their lawless deeds. Lot was not rescued because of merit on his part, but because he was a believer and because his Uncle Abraham had prayed for him[2]. God enabled Lot and his family to remain unpolluted even though they lived amid profound iniquity[2].

· The broader pattern reveals God’s consistent character: When God announces judgment, he also announces the way of escape; when he reveals condemnation, he promises consecration; when the curse of the law is declared, the cure of the gospel is not far behind[3]. The author’s key point is demonstrating how God rescued both Lot and Noah and can do the same for the godly in his community[1].

[1] Craig Johnson and Troy Martin, Induction and Example: A Rhetorical Exegesis in the Letter of Galatians (Eugene, Oregon: Pickwick Publications, 2022). [See here, here, here.] [2] Warren W. Wiersbe, The Bible Exposition Commentary (Wheaton, IL: Victor Books, 1996), 2:450. [3] Jared C. Wilson, The Story of Everything: How You, Your Pets, and the Swiss Alps Fit into God’s Plan for the World (Wheaton, IL: Crossway, 2015). [See here.]

Thoughts to Soak On:

· Think about God’s unwavering justice demonstrated through His judgment on the angels and the world during Noah’s time. This suggests a pattern of divine retribution against corruption and unrepentance. It may also serve as a sober reminder that false teachings won’t escape divine scrutiny, reinforcing the importance of adhering to truth. Yet, amidst this judgment narrative, you can find assurance: Noah’s deliverance points to God’s grace. This suggests that like Noah, believers today who live righteously will find grace through faith in Jesus.

2 Peter 2:6–8 (NASB95) Destruction Averted for the Faithful

   6     and if He condemned the cities of Sodom and Gomorrah to destruction by reducing themto ashes, having made them an example to those who would live ungodly lives thereafter;

   7     and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men

   8     (for by what he saw and heard thatrighteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds),

On the more hopeful side let’s hear for Warren Wiersbe about God’s grace.

· God enabled Lot and his family to remain unpolluted, even though they were living in the midst of a cesspool of iniquity. God also rescued Lot and two of his daughters before the judgment fell on Sodom and the other cities of the plain (Gen. 19). As I previously noted, Lot was not rescued because of any merit on his part. He was rescued because he was a believer and because his Uncle Abraham had prayed for him. Abraham outside of Sodom had more influence than Lot inside the city. Lot even lost his testimony to his own family, for his married daughters and their husbands laughed at his warning, and his wife disobeyed God and was killed.  

o (So what do you see as an application here for prayer?)

· Lot chose to live in Sodom and could have avoided the filthy influence of the place, but many people today really have no choice and must live surrounded by the pollutions of the world. Think of the……...

o Christian slaves who had to serve godless masters,

o Christian wives married to unsaved husbands,

o Believing children with unsaved parents,

· Christian employees working in offices or factories are forced to see and hear things that can easily stain the mind and heart.[4]

Thoughts to Soak On:

· Consider God’s judgment on Sodom and Gomorrah as a vivid illustration of His stance against wickedness. The rescue of Lot signifies the saving power accessible through righteous living anchored in faith.

· This example suggests that while false teachings and immorality may seem pervasive, God’s justice will ultimately address these.

· Simultaneously, believers can find solace that His grace is sufficient for those committed to living by His standards as exemplified through Lot’s deliverance—anticipating Christ’s ultimate salvation.

2 Peter 2:9 (NASB95) Deliverance for the Devoted

          9  thenthe Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment,

Who are the “godly” in verse 9?

· The Lord knows how: We can take great confidence in this. Many times we do not know how, but the Lord knows how. This is a good principle for both life and doctrine. “For instance, sometimes we meet with perplexing doctrines; perhaps we endeavor to effect reconciliation between the predestination of God and the freedom of human action. It is better not to wade too far into those deep waters, lest we lose ourselves in an abyss. ‘The Lord knows.’ ”(Spurgeon)[5]

· The godly in verse 9 are those whom the Lord rescues from trial and delivers from affliction[1]. Peter establishes their identity through the Old Testament examples he has just presented: God knows who belongs to Him, as demonstrated when God preserved Noah, a preacher of righteousness with seven others, when he brought a flood upon the world of the ungodly, and when He rescued righteous Lot[2] from Sodom and Gomorrah.

· In the examples of Lot and Noah, their faith is in view—a faith that made them right before God (Gen 19:8, 30–38; compare Gal 3:6). Genesis notes that Lot is saved because of Yahweh’s mercy, not because of his own actions (Gen 19:16).[6][3]. The godly are believers whose relationship with God shapes their character and conduct, even when surrounded by wickedness. The Lord delivers the godly person “out (from the) trial (he is now undergoing),” not “away from (ever experiencing) trial.” Noah and Lot endured afflictions, and Peter emphasized Lot’s inner turmoil and discord, but these saints eventually received rescue out of their difficulties[1].

· Critically, Peter’s statement applies beyond these ancient figures to his original audience and all believers. When God’s full judgment upon the earth is unleashed, He will surely look out for His people, just like He spared Noah and Lot[3].

· The original recipients of this epistle—and all Christians—cannot expect to avoid travails in this fallen world, particularly when they confess the Christ who endured the affliction of the cross.Nevertheless, Christians continue to receive his present-day rescue as he gives his gifts of grace in his Gospel and the Sacraments of Baptism and the Holy Supper. Christians also look forward to the ultimate deliverance at his second coming[1]. The godly, then, are those who belong to Christ and trust in His protective care through both present trials and future judgment.

· Peter assured his readers and us that God knows how to “be delivering the godly out of testing and temptation” (2 Peter 2:9, wuest) so that we may live victoriously.                  (Do you believe and claim this special point?)

[1] Curtis P. Giese, 2 Peter and Jude, ed. Dean O. Wenthe and Curtis P. Giese, Concordia Commentary (Saint Louis, MO: Concordia Publishing House, 2012), 125–126. [2] John F. MacArthur Jr., John MacArthur Sermon Archive (Panorama City, CA: Grace to You, 2014). [See here, here, here.] [3] John D. Barry, Douglas Mangum, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016). [See here, here.]

Who are the ‘unrighteous’ in 2 Peter 2:9?

· The “unrighteous” in 2 Peter 2:9refers to those who have never entered into a living relationship with God and do not seek to serve and obey him[1]—a category that may include many who are religious and outwardly respectable[1].

· The term carries both religious and legal weight. At its core, “the unrighteous” are violators of God’s law in the broadest sense[2], and this reflects the biblical worldview that humanity consists of two fundamental types: those living in concert with God’s covenant and those rejecting it and him[2]. In Peter’s immediate context, the unrighteous are associated with the perverse character of the false teachers he is about to describe in detail[3].

· The passage itself establishes the unrighteous through contrast. The Lord knows how to rescue the righteous and to punish the unrighteous, with God’s ability to deliver the godly from trials exemplified by Noah and Lot[4].

· Note:  Peter argues that God has judgment planned for those who intentionally live unjust and wicked lives without repenting—especially those who should know better—and for those intentionally living against Christ, the day of judgment will be one of reckoning and wrath as he purges evil from the world[5].

· Ultimately, the souls of the unrighteous are kept “under punishment until the day of judgement”[1], awaiting their final sentence at God’s tribunal.

[1] John Blanchard, Where Do We Go from Here? (Darlington, England; Webster, NY: Evangelical Press, 2008), 20. [2] Thoralf Gilbrant, “Ἄδικος,” in The New Testament Greek-English Dictionary (WORDsearch, 1991). [See here, here.] [3] Jared M. August, A Daily Greek Devotional: 365 Devotions on the Greek New Testament (Bennington, VT: Northeastern Baptist Press, 2023), 293. [4] Kenneth O. Gangel, “2 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 2:871. [5] John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016). [See here, here.]

Thoughts to Soak On:

· Two principles are stated in Verse 9:

o God knows how to deliver the godly out of temptation.

o God knows how to reserve the ungodly unto the day of judgment to be punished.

· V. 9 is a summary and a stating of inviolable principles, Peter is concerned with the how of God’s arrangement and activity. For Noah’s deliverance was sheltering within the ark. Inside the ark was the only safe refuge recognized and provided. Today Rom 8:1 becomes applicable for us: “There is therefore now no judgment to them which are in Christ Jesus”.

o The Lord Jesus Christ is the only safe refuge recognized and provided by God. Lot’s deliverance was required because God would not punish the righteous with the ungodly. The judge of all the earth (not just of the valley of Sodom) shall do right.

o The saint will never be judged with the world (1 Cor 11:32).

· Then as we turn to the second principle, “He knows how to reserve the unjust to the day of perdition to be punished”, we note that in the case of the angels their sin was judged, they were condemned and then reserved in pits or chains, whichever picture is accepted. (The pits would contain and the chains retain in the deepest abyss until the day of perdition.) They are in prison, in safe custody with no hope of being reprieved, finally to be punished.

· The flood victims, and the fire victims, show that God intends to punish root and branch every one above or below who has rebelled against Him. He will be righteous and fair in all His dealings, and this fact will be publicly manifested. The flood took them all away; the fire destroyed every living thing in the valley. But God preserved Noah and delivered Lot.[7]

· We have assurance that God exercises discernment between the righteous and the unrighteous in these verses. Here, God’s capability to deliver the godly and reserve the unjust for punishment is highlighted.

o This distinction suggests believers can rest in the promise of divine justice amidst the rise of false teachings.

o Moreover, emphasizing God's ability to deliver the righteous echoes the hope found in Jesus Christ as the ultimate deliverer.

o This good news suggests that through Christ, Christians have a refuge and assurance of salvation from the world’s corruption.

Good wrap up closing for this lesson by N. T. Wright

· Remember the famous story of the wicked angels in Genesis 6. God has kept them guarded until the day of judgment. But judgment was swifter in the second case, that of the world at the time of Noah; and also in the third case, the destruction of Sodom and Gomorrah and the rescue of Lot. In each case, we should note, the wickedness to be judged, from which God rescues people, is not so much fancy or off-beam teaching about theoretical matters, but the practices which give the game away: sin, ungodliness, and shameful and unprincipled behavior.

· Again, Peter isn’t very specific, but the general sense is clear. When teachers emerge who remove the normal restraint that Christian faith, like Judaism, had imposed on human desires, we should beware. It would be a bold person who claimed that no such problems existed in today’s church. It is easy to get on the wrong road—easier than you might think.

· The underlying point, though, is the positive one, and Peter states it clearly inverse 9. You are not left to your own devices. Yes, you will be tested, and yes, wicked and unscrupulous people will appear to flourish. But God is not mocked.

o He knows how to rescue his people from the test.

o He knows how to keep the wicked ready for the day of judgment.

· God’s judgment and mercy are, if you like, the twin characteristics which correspond to the command that we should be wise as serpents and innocent as doves. Life would be very pleasant if it was all mercy and innocence. But it isn’t. It’s easy to get lost.[8]

Grace and peace to each reader.

[1]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 187.

[2]Charles R. Swindoll, Insights on James, 1 & 2 Peter, vol. 13, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, 2014), 326.

[3]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 2 Pe 2:4–6.

[4]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 450.

[5]David Guzik, 2 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 2 Pe 2:7–9.

[6]John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 2:8.

[7]George P. Waugh, “2 Peter,” in 1 Peter to Jude, What the Bible Teaches (John Ritchie, 2000), 156.

[8]Tom Wright, Early Christian Letters for Everyone: James, Peter, John and Judah, For Everyone Bible Study Guides (London; Louisville, KY: SPCK; Westminster John Knox Press, 2011), 111–112.