2 Peter 3:16
Verse
Context
Final Exhortations
15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters, speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort, as they do the rest of the Scriptures, to their own destruction.
Sermons
Neil Fraser
Mose Stoltzfus
St. Polycarp of Smyrna
Joseph John Gurney 
Ian Paisley
Michael S. HortonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
As also in all his epistles, speaking in them of these things - Paul, in all his epistles, says Dr. Macknight, has spoken of the things written by Peter in this letter. For example, he has spoken of Christ's coming to judgment; Th1 3:13; Th1 4:14-18; Th2 1:7-10; Tit 2:13. And of the resurrection of the dead, Co1 15:22; Phi 3:20, Phi 3:21. And of the burning of the earth; Th2 1:8. And of the heavenly country; Co2 5:1-10. And of the introduction of the righteous into that country; Th1 4:17; Heb 4:9; Heb 12:14, Heb 12:18, Heb 12:24. And of the judgment of all mankind by Christ; Rom 14:10. In which are some things hard to be understood - Δυσνοητα τινα· That is, if we retain the common reading εν οἱς, in or among which things, viz., what he says of the day of judgment, the resurrection of the body etc., etc., there are some things difficult to be comprehended, and from which a wrong or false meaning may be taken. But if we take the reading of AB, twelve others, with both the Syriac, all the Arabic, and Theophylact, εν αἱς, the meaning is more general, as εν αἱς must refer to επιστολαις, epistles, for this would intimate that there were difficulties in all the epistles of St. Paul; and indeed in what ancient writings are there not difficulties? But the papists say that the decision of all matters relative to the faith is not to be expected from the Scriptures on this very account, but must be received from the Church; i.e. the Popish or Romish Church. But what evidence have we that that Church can infallibly solve any of those difficulties? We have none! And till we have an express, unequivocal revelation from heaven that an unerring spirit is given to that Church, I say, for example, to the present Church of Rome, with the pope called Pius VII. at its head, we are not to receive its pretensions. Any Church may pretend the same, or any number of equally learned men as there are of cardinals and pope in the conclave; and, after all, it would be but the opinion of so many men, to which no absolute certainty or infallibility could be attached. This verse is also made a pretext to deprive the common people of reading the word of God; because the unlearned and unstable have sometimes wrested this word to their own destruction: but if it be human learning, and stability in any system of doctrine, that qualifies men to judge of these difficult things, then we can find many thousands, even in Europe, that have as much learning and stability as the whole college of cardinals, and perhaps ten thousand times more; for that conclave was never very reputable for the learning of its members: and to other learned bodies we may, with as much propriety, look up as infallible guides, as to this conclave. Besides, as it is only the unlearned and the unestablished (that is, young Christian converts) that are in danger of wresting such portions; the learned, that is, the experienced and the established in the knowledge and life of God, are in no such danger; and to such we may safely go for information: and these abound everywhere, especially in Protestant countries; and by the labors of learned and pious men on the sacred writings there is not one difficulty relative to the things which concern our salvation left unexplained. If the members of the Romish Church have not these advantages, let them go to those who have them; and if their teachers are afraid to trust them to the instruction of the Protestants, then let them who pretend to have infallibly written their exposition of these difficult places, also put them, with a wholesome text in the vulgar language, into the hands of their people, and then the appeal will not lie to Rome, but to the Bible, and those interpretations will be considered according to their worth, being weighed with other scriptures, and the expositions of equally learned and equally infallible men. We find, lastly, that those who wrest such portions, are those who wrest the other scriptures to their destruction; therefore they are no patterns, nor can such form any precedent for withholding the Scriptures from the common people, most of whom, instead of wresting them to their destruction, would become wise unto salvation by reading them. We may defy the Romish Church to adduce a single instance of any soul that was perverted, destroyed, or damned, by reading of the Bible; and the insinuation that they may is blasphemous. I may just add that the verb στρεβλοω, which the apostle uses here, signifies to distort, to put to the rack, to torture, to overstretch and dislocate the limbs; and hence the persons here intended are those who proceed according to no fair plan of interpretation, but force unnatural and sophistical meanings on the word of God: a practice which the common simple Christian is in no danger of following. I could illustrate this by a multitude of interpretations from popish writers.
Jamieson-Fausset-Brown Bible Commentary
also in all his epistles-- Rom 2:4 is very similar to Pe2 3:15, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in Th1 4:13; Th1 5:11; compare Pe2 3:10 with Th1 5:2. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in which--Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things." some things hard to be understood--namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [BENGEL]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [AUGUSTINE]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [JEREMY TAYLOR]. unlearned--Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare Ti2 2:23, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier. unstable--not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views. wrest--strain and twist (properly with a hand screw) what is straight in itself (for example, Ti2 2:18). other scriptures--Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later. unto their own destruction--not through Paul's fault (Pe2 2:1).
John Gill Bible Commentary
As also in all his epistles,.... From whence it appears, that the Apostle Paul had, by this time, wrote several of his epistles, if not all of them; and they were all written according to the same wisdom, and under the influence of the same spirit, as his epistle to the Hebrews: speaking in them of those things; of the same things, Peter had been speaking of, of the coming of Christ, as that he should appear a second time to them that look for him, and would come as a thief in the night, and that the fashion, scheme, and form of this world should pass away, and that saints should look and wait for his coming, and love it: something of this kind is said in all his epistles; see Heb 9:28; and also of mockers, scoffers, seducers, and wicked men that would arise in the last days; see Ti1 4:1, in which are some things hard to be understood. The phrase, "in which", refers either to the epistles, or the things spoken in them. The Alexandrian manuscript, and three of Robert Stephens's copies, read , "in which" epistles, but the generality of copies read , "in", or "among which things", spoken of in them, concerning the subject here treated of, the coming of Christ; as the time of Christ's coming, which is sometimes represented by the apostle, as if it would be while he was living; and the manner of his coming in person with all his saints, and his mighty angels, with a shout, the voice of the archangel, and trump of God, things not easily understood; and the destruction of antichrist at his coming, which will be with the breath of his mouth, and the brightness of his coming; as also the resurrection of the dead, of the saints that will rise first, and that with spiritual bodies; and likewise the change of the living saints, and the rapture both of living and raised saints together, in the, clouds, to meet the Lord in the air; and the standing of them before the judgment seat of Christ, and the account that everyone must give to him, Th1 4:15 Co1 15:44; which they that are unlearned; untaught of God, who have never learned of the Father, nor have learned Christ, nor have that anointing which teacheth all things; who, though they may have been in the schools of men, were never in the school of Christ; and though they have been ever learning, yet will never come to the knowledge of the truth; for men may have a large share of human literature, and yet be unlearned men in the sense of the apostle; and very often it is, that such wrest and pervert the Scriptures to the ruin of themselves, and others: and unstable; unsettled in their principles, who are like children tossed to and fro with every wind of doctrine; the root of the matter is not in them; nor are they rooted and built up in Christ, and so are not established in the faith; they are not upon the foundation Christ, nor do they build upon, and abide by the sure word of God, or form their notions according to it, but according to their own carnal reasonings, and fleshly lusts; and so wrest the word of God, distort it from its true sense and meaning, and make it speak that which it never designed; dealing with it as innocent persons are sometimes used, put upon a rack, and tortured, and so forced to speak what is contrary to their knowledge and consciences; and so were the words of the Apostle Paul wrested by ill designing men, as about the doctrines of grace and works, so concerning the coming of Christ; see Rom 3:8; as they do also the other Scriptures; the writings of Moses, and the prophets of the Old Testament, the Gospels, the Acts of the Apostles, and the other epistles of the apostles of the New Testament: and which is eventually unto their own destruction; for by so doing they either add unto, or detract from the Scriptures, and so bring the curse of God upon them; and they give into doctrines of devils, and into heresies, which are damnable, and bring upon themselves swift destruction, which lingers not, and slumbers not. Now from hence it does not follow, that the Scriptures are not to be read by the common people; for not all the parts of Scripture, and all things in it, are hard to be understood, there are many things very plain and easy, even everything respecting eternal salvation; there is milk for babes, as well as meat for strong men: besides, not the Scriptures in general, but Paul's epistles only, are here spoken of, and not all of them, or anyone whole epistle among them, only some things in them, and these not impossible, only difficult to be understood; and which is no reason why they should be laid aside, but rather why they should be read with greater application and diligence, and be followed with fervent prayer, and frequent meditation; and though unlearned and unstable men may wrest them to their perdition, those that are taught of God, though otherwise illiterate, may read them to great profit and advantage.
Tyndale Open Study Notes
3:16 Peter probably knew of all but one or two of Paul’s letters by this time. Peter’s language implies that he considered the letters of Paul to belong in the category of Scripture.
2 Peter 3:16
Final Exhortations
15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters, speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort, as they do the rest of the Scriptures, to their own destruction.
- Scripture
- Sermons
- Commentary
Christian Armament 01 Armed With the Word
By Neil Fraser83139:252TI 3:162PE 3:16In this sermon, the speaker emphasizes that the first 2,000 years of human history are covered in just 11 chapters of the Bible. The speaker highlights that God does not have time to satisfy our curiosity and therefore, what is vital is clear in the Bible, while what is not clear is not vital. The speaker shares a story about a young man who disregards his father's advice to read the Bible and ends up in trouble. The speaker then references 2 Timothy and explains that all scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness. The speaker emphasizes the divine authorship and truth of the Holy Scriptures.
(Charismatic Movement) Binding and Loosing
By Mose Stoltzfus26549:05Spiritual WarfareCharismaticBinding and LoosingMAT 12:29MAT 16:19MAT 18:181CO 5:5EPH 6:111TI 4:12TI 3:16JAS 4:72PE 3:16REV 22:18Mose Stoltzfus addresses the misconceptions surrounding the charismatic practice of binding and loosing, emphasizing that many teachings lack biblical foundation. He critiques the belief that Jesus suffered in hell and the notion that Christians can bind Satan's influence through prayer, arguing that such practices are not supported by Scripture. Stoltzfus clarifies that binding and loosing should be understood in the context of church discipline and the authority of the believer, rather than as a formulaic method for spiritual warfare. He stresses the importance of adhering to sound doctrine and warns against the dangers of misapplying Scripture. Ultimately, he encourages believers to resist the devil through faith and the Word of God rather than through misguided practices.
Avoid the Docetae
By St. Polycarp of Smyrna0MAT 26:41MRK 14:382PE 3:161JN 4:2St. Polycarp of Smyrna emphasizes the importance of confessing Jesus Christ's incarnation and the testimony of the cross, warning against those who distort the teachings of the Lord for their own desires. He urges believers to reject false doctrines and return to the foundational word of God, emphasizing the need for prayer, fasting, and seeking God's guidance to resist temptation, acknowledging the struggle between the spirit's willingness and the weakness of the flesh.
That They Come With Texts of Scripture, Remarkably Brought to the Mind, Is No Sign
By Jonathan Edwards0JER 17:9MAT 4:1MAT 13:20JHN 8:442CO 11:14JAS 4:71PE 5:82PE 3:161JN 4:1Jonathan Edwards warns that religious affections should not be automatically considered holy or spiritual just because they are accompanied by Scripture verses that come to mind. Affections should be rooted in the truth of Scripture itself, not just in the sudden way they come to mind. Edwards cautions against assuming that affections prompted by Scripture are always from God, as the devil can also manipulate Scripture to deceive. He emphasizes that even joyful affections inspired by Scripture may not necessarily be from God, as they could be influenced by Satan's delusions or one's own corrupt heart.
The Papal and Hierarchial System - Part 1
By Joseph John Gurney0ISA 7:20MAT 15:1JHN 3:16JHN 16:14JHN 20:31ROM 15:42TI 3:162PE 3:16Joseph John Gurney preaches about the divine origin and authority of the Holy Scriptures, emphasizing that the canon of Scripture was not arbitrarily fixed by man but recognized by Jesus Christ and the apostles. The Old Testament and New Testament writings were established through historical, critical, and internal proofs, with the New Testament canon being universally acknowledged. Gurney highlights the importance of Scripture preservation, the dangers of adding human traditions to the Bible, and the need for all to have access to and interpret the Scriptures with the guidance of the Holy Spirit.
The Rule of Faith
By Ian Paisley0DEU 4:2MAT 15:3JHN 8:322CO 2:17GAL 1:8COL 2:81TH 5:212TI 3:162PE 3:16REV 22:18Ian Paisley preaches about the importance of upholding the Sacred Scriptures as the Word of God and the ultimate authority in matters of faith and doctrine. He emphasizes the need to test all teachings and traditions against the standard of the Bible, rejecting anything that contradicts its clear teachings. Paisley highlights the denial of the sufficiency of Scripture and the right of private judgment by the Papal priesthood, leading to dangerous doctrines and practices. He exposes the falsification of Scriptures by the Popish priesthood to support unbiblical traditions like penance, human merit, and purgatory. Paisley condemns the violent hostility of Popery towards Bible societies and the burning of Bibles as evidence of their opposition to the Word of God.
All About Heresy
By Michael S. Horton0GEN 3:15MAT 22:29LUK 24:27JHN 5:39ACT 7:51ACT 8:261CO 11:19GAL 5:20COL 1:152TI 3:162PE 3:16Michael S. Horton delves into the concept of heresy, tracing it back to the rejection of the Messiah by the nation of Israel and the importance of understanding the Old Testament in light of Jesus Christ. He highlights the dangers of heresy-hunting throughout Christian history and emphasizes the need for Christians to recognize and uphold fundamental doctrines of the faith. Horton explores the origins of heresy from Adam and Eve's rebellion to the early Church Fathers' battles against Gnostic, Arian, and Pelagian heresies, pointing out the significance of creeds, confessions, and catechisms in safeguarding the truth of Scripture.
A Short Expostulation With, and Appeal to All Other Professors
By Robert Barclay0JHN 1:11CO 10:12EPH 2:81TI 2:42TI 2:152TI 4:3HEB 2:92PE 3:161JN 4:1Robert Barclay challenges all professors of Christianity to reason together and examine their beliefs in light of the Scriptures and the power of God. He emphasizes the importance of acknowledging the Gospel and the principles of God's love, justice, and mercy as revealed in the Scriptures and through personal experience. Barclay highlights the necessity of true faith and watchfulness to avoid departing from the faith and falling into heresies. He critiques various sects, including Papists, Socinians, Arminians, and certain Protestants, for deviating from essential biblical truths and misinterpreting Scripture to support false doctrines.
Jehoiakim Burns the Word of God
By C.I. Scofield0PSA 119:89JER 36:27JHN 10:352TI 3:162PE 3:16C.I. Scofield delivers a sermon on the indestructibility of the word of God and the relentless efforts of men throughout history to destroy it. The sermon reveals the inner reason behind this desire to eradicate God's word, which stems from the book's testimony against the pride and evil of the human heart. It emphasizes the unique enmity directed towards the Bible due to its claim of divine authority, leading to gradual attacks on its core teachings and truths by modern interpretations.
Some New Mystery Bagged
By A.W. Tozer0Avoiding False TeachingsFaithfulness to ScripturePSA 119:105PRO 18:15ACT 17:211CO 3:11COL 2:81TI 6:202TI 4:3HEB 13:9JAS 1:52PE 3:16A.W. Tozer addresses the tendency of some Christians to seek out new and obscure teachings instead of focusing on the foundational truths of the faith. He warns against the allure of chasing after mysteries that are not rooted in Scripture, which can lead to confusion and distraction from the core tenets of Christianity. Tozer emphasizes the importance of remaining faithful to God's Word and understanding its profound truths without succumbing to the temptation of novelty for the sake of reputation. He encourages believers to seek wisdom and understanding while avoiding the pitfalls of dogmatism based on uncertain interpretations.
As We Said Before, So Say I Now Again. if Any Man Preach Any Other Gospel Unto You Than That Ye Have Received, Let Him Be Accursed.
By Martin Luther0JHN 5:39ACT 17:11GAL 1:82TI 4:32PE 3:16Martin Luther passionately emphasizes the importance of holding fast to the true Gospel and vehemently condemns any false teachings that distort the message he preached. He adamantly declares that any deviation from the Gospel he delivered should be accursed, regardless of who the messenger may be. Luther stresses the authority of the Scriptures above all else, asserting that even he, along with all preachers and angels, must submit to the Word of God as the ultimate truth.
Sermons for Saints' Days and Holidays. (No. 4. St. Philip and St. james.)
By J.H. Newman01CO 16:22GAL 1:8EPH 4:141TI 1:32TI 1:13TIT 2:72PE 3:161JN 4:1JUD 1:3J.H. Newman preaches about the importance of true love and devotion to the Lord Jesus Christ, emphasizing the need to understand and believe in His divine nature as revealed in Scripture and interpreted by the Church. He uses the examples of St. Philip and historical heresies to caution against deviating from Apostolic doctrine in the pursuit of warm feelings or sentiments towards Christ. Newman highlights the necessity of adhering to the 'form of sound words' and the Apostolic teachings to avoid falling into dangerous errors that may lead to separation from the true faith and compromise with false teachings.
Study Notes - Principles of Bible Interpretation
By Walter Beuttler0JHN 17:17ACT 17:11ROM 12:31CO 2:92TI 3:16HEB 4:12HEB 6:1HEB 7:12PE 1:192PE 3:16Walter Beuttler preaches on the importance of understanding the Word of God, emphasizing its nature, veracity, essence, and power. He highlights the Word as a foundation, criterion, substance, stabilizer, light, chart, bread, and fire in the life of a believer. Beuttler introduces the Bible, discussing the inspiration of scriptures, biblical writing, and authenticity of the Old and New Testaments. He delves into the causes of ignorance of the Scriptures and the requisites for acquiring scriptural knowledge, including a desire for the Word, humility, willingness to obey, searching the scriptures, revelation of the Spirit, instruction by teachers, ability to understand, singleness of heart, and responsiveness of heart.
2 Peter 3:16
By John Gill0Understanding ScriptureThe Second Coming of ChristROM 3:81CO 15:441TH 4:151TI 4:1HEB 9:282PE 3:16John Gill expounds on 2 Peter 3:16, emphasizing that the Apostle Paul wrote his epistles under divine wisdom, addressing themes such as the second coming of Christ and the challenges faced by believers in the last days. He warns against the unlearned and unstable individuals who distort Scripture, leading to their own destruction, while encouraging diligent study and prayerful meditation on the Word. Gill reassures that while some parts of Paul's writings may be difficult to understand, they are not beyond the reach of those who seek God's guidance. He highlights the importance of being rooted in Christ to avoid misinterpretation and to grasp the truth of the Scriptures.
The Canon of the New Testament
By F.F Bruce0JHN 16:13ACT 20:321CO 2:131TH 2:132TI 3:16HEB 4:122PE 1:212PE 3:16REV 22:18F.F. Bruce delves into the historical research behind the formation of the New Testament canon, exploring how the Holy Spirit guided the selection and collection of the writings. The sermon discusses early lists of New Testament books by Marcion and the Muratorian Fragment, highlighting the gradual recognition of the twenty-seven books. It emphasizes the importance of determining divinely authoritative books for Christian doctrine and disputes with heretics, leading to the formal inclusion of the New Testament books in the canon by the Church. The sermon concludes by affirming the Church's right choice in selecting the New Testament books over other early documents and apocryphal writings.
The Homilies
By J.H. Newman0PRO 3:5ACT 17:111CO 2:14EPH 4:14COL 2:81TH 5:212TI 3:16HEB 5:142PE 3:161JN 4:1J.H. Newman discusses the importance of understanding the doctrine of the Homilies in the context of the Thirty-fifth Article, emphasizing that the focus is on the overall doctrine rather than every specific statement. He highlights the need to discern the core teachings of the Homilies and how they align with the Articles of the Church. Newman challenges the idea of blindly subscribing to every detail in the Homilies, pointing out the nuanced nature of doctrine and the need for discernment. He delves into various propositions and statements from the Homilies that are often overlooked but hold significance in understanding the Church's teachings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
As also in all his epistles, speaking in them of these things - Paul, in all his epistles, says Dr. Macknight, has spoken of the things written by Peter in this letter. For example, he has spoken of Christ's coming to judgment; Th1 3:13; Th1 4:14-18; Th2 1:7-10; Tit 2:13. And of the resurrection of the dead, Co1 15:22; Phi 3:20, Phi 3:21. And of the burning of the earth; Th2 1:8. And of the heavenly country; Co2 5:1-10. And of the introduction of the righteous into that country; Th1 4:17; Heb 4:9; Heb 12:14, Heb 12:18, Heb 12:24. And of the judgment of all mankind by Christ; Rom 14:10. In which are some things hard to be understood - Δυσνοητα τινα· That is, if we retain the common reading εν οἱς, in or among which things, viz., what he says of the day of judgment, the resurrection of the body etc., etc., there are some things difficult to be comprehended, and from which a wrong or false meaning may be taken. But if we take the reading of AB, twelve others, with both the Syriac, all the Arabic, and Theophylact, εν αἱς, the meaning is more general, as εν αἱς must refer to επιστολαις, epistles, for this would intimate that there were difficulties in all the epistles of St. Paul; and indeed in what ancient writings are there not difficulties? But the papists say that the decision of all matters relative to the faith is not to be expected from the Scriptures on this very account, but must be received from the Church; i.e. the Popish or Romish Church. But what evidence have we that that Church can infallibly solve any of those difficulties? We have none! And till we have an express, unequivocal revelation from heaven that an unerring spirit is given to that Church, I say, for example, to the present Church of Rome, with the pope called Pius VII. at its head, we are not to receive its pretensions. Any Church may pretend the same, or any number of equally learned men as there are of cardinals and pope in the conclave; and, after all, it would be but the opinion of so many men, to which no absolute certainty or infallibility could be attached. This verse is also made a pretext to deprive the common people of reading the word of God; because the unlearned and unstable have sometimes wrested this word to their own destruction: but if it be human learning, and stability in any system of doctrine, that qualifies men to judge of these difficult things, then we can find many thousands, even in Europe, that have as much learning and stability as the whole college of cardinals, and perhaps ten thousand times more; for that conclave was never very reputable for the learning of its members: and to other learned bodies we may, with as much propriety, look up as infallible guides, as to this conclave. Besides, as it is only the unlearned and the unestablished (that is, young Christian converts) that are in danger of wresting such portions; the learned, that is, the experienced and the established in the knowledge and life of God, are in no such danger; and to such we may safely go for information: and these abound everywhere, especially in Protestant countries; and by the labors of learned and pious men on the sacred writings there is not one difficulty relative to the things which concern our salvation left unexplained. If the members of the Romish Church have not these advantages, let them go to those who have them; and if their teachers are afraid to trust them to the instruction of the Protestants, then let them who pretend to have infallibly written their exposition of these difficult places, also put them, with a wholesome text in the vulgar language, into the hands of their people, and then the appeal will not lie to Rome, but to the Bible, and those interpretations will be considered according to their worth, being weighed with other scriptures, and the expositions of equally learned and equally infallible men. We find, lastly, that those who wrest such portions, are those who wrest the other scriptures to their destruction; therefore they are no patterns, nor can such form any precedent for withholding the Scriptures from the common people, most of whom, instead of wresting them to their destruction, would become wise unto salvation by reading them. We may defy the Romish Church to adduce a single instance of any soul that was perverted, destroyed, or damned, by reading of the Bible; and the insinuation that they may is blasphemous. I may just add that the verb στρεβλοω, which the apostle uses here, signifies to distort, to put to the rack, to torture, to overstretch and dislocate the limbs; and hence the persons here intended are those who proceed according to no fair plan of interpretation, but force unnatural and sophistical meanings on the word of God: a practice which the common simple Christian is in no danger of following. I could illustrate this by a multitude of interpretations from popish writers.
Jamieson-Fausset-Brown Bible Commentary
also in all his epistles-- Rom 2:4 is very similar to Pe2 3:15, beginning. The Pauline Epistles were by this time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled in Th1 4:13; Th1 5:11; compare Pe2 3:10 with Th1 5:2. Still Peter distinguishes Paul's Epistle, or Epistles, "TO YOU," from "all his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in which--Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things." some things hard to be understood--namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [BENGEL]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [AUGUSTINE]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [JEREMY TAYLOR]. unlearned--Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Compare Ti2 2:23, a different Greek word, "unlearned," literally, "untutored." When religion is studied as a science, nothing is more abstruse; when studied in order to know our duty and practice it, nothing is easier. unstable--not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views. wrest--strain and twist (properly with a hand screw) what is straight in itself (for example, Ti2 2:18). other scriptures--Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later. unto their own destruction--not through Paul's fault (Pe2 2:1).
John Gill Bible Commentary
As also in all his epistles,.... From whence it appears, that the Apostle Paul had, by this time, wrote several of his epistles, if not all of them; and they were all written according to the same wisdom, and under the influence of the same spirit, as his epistle to the Hebrews: speaking in them of those things; of the same things, Peter had been speaking of, of the coming of Christ, as that he should appear a second time to them that look for him, and would come as a thief in the night, and that the fashion, scheme, and form of this world should pass away, and that saints should look and wait for his coming, and love it: something of this kind is said in all his epistles; see Heb 9:28; and also of mockers, scoffers, seducers, and wicked men that would arise in the last days; see Ti1 4:1, in which are some things hard to be understood. The phrase, "in which", refers either to the epistles, or the things spoken in them. The Alexandrian manuscript, and three of Robert Stephens's copies, read , "in which" epistles, but the generality of copies read , "in", or "among which things", spoken of in them, concerning the subject here treated of, the coming of Christ; as the time of Christ's coming, which is sometimes represented by the apostle, as if it would be while he was living; and the manner of his coming in person with all his saints, and his mighty angels, with a shout, the voice of the archangel, and trump of God, things not easily understood; and the destruction of antichrist at his coming, which will be with the breath of his mouth, and the brightness of his coming; as also the resurrection of the dead, of the saints that will rise first, and that with spiritual bodies; and likewise the change of the living saints, and the rapture both of living and raised saints together, in the, clouds, to meet the Lord in the air; and the standing of them before the judgment seat of Christ, and the account that everyone must give to him, Th1 4:15 Co1 15:44; which they that are unlearned; untaught of God, who have never learned of the Father, nor have learned Christ, nor have that anointing which teacheth all things; who, though they may have been in the schools of men, were never in the school of Christ; and though they have been ever learning, yet will never come to the knowledge of the truth; for men may have a large share of human literature, and yet be unlearned men in the sense of the apostle; and very often it is, that such wrest and pervert the Scriptures to the ruin of themselves, and others: and unstable; unsettled in their principles, who are like children tossed to and fro with every wind of doctrine; the root of the matter is not in them; nor are they rooted and built up in Christ, and so are not established in the faith; they are not upon the foundation Christ, nor do they build upon, and abide by the sure word of God, or form their notions according to it, but according to their own carnal reasonings, and fleshly lusts; and so wrest the word of God, distort it from its true sense and meaning, and make it speak that which it never designed; dealing with it as innocent persons are sometimes used, put upon a rack, and tortured, and so forced to speak what is contrary to their knowledge and consciences; and so were the words of the Apostle Paul wrested by ill designing men, as about the doctrines of grace and works, so concerning the coming of Christ; see Rom 3:8; as they do also the other Scriptures; the writings of Moses, and the prophets of the Old Testament, the Gospels, the Acts of the Apostles, and the other epistles of the apostles of the New Testament: and which is eventually unto their own destruction; for by so doing they either add unto, or detract from the Scriptures, and so bring the curse of God upon them; and they give into doctrines of devils, and into heresies, which are damnable, and bring upon themselves swift destruction, which lingers not, and slumbers not. Now from hence it does not follow, that the Scriptures are not to be read by the common people; for not all the parts of Scripture, and all things in it, are hard to be understood, there are many things very plain and easy, even everything respecting eternal salvation; there is milk for babes, as well as meat for strong men: besides, not the Scriptures in general, but Paul's epistles only, are here spoken of, and not all of them, or anyone whole epistle among them, only some things in them, and these not impossible, only difficult to be understood; and which is no reason why they should be laid aside, but rather why they should be read with greater application and diligence, and be followed with fervent prayer, and frequent meditation; and though unlearned and unstable men may wrest them to their perdition, those that are taught of God, though otherwise illiterate, may read them to great profit and advantage.
Tyndale Open Study Notes
3:16 Peter probably knew of all but one or two of Paul’s letters by this time. Peter’s language implies that he considered the letters of Paul to belong in the category of Scripture.