Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: 2 Peter 3:16 - King James
| Verse |
Translation |
Text |
| 2Pe 3:16 |
King James |
As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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). |
| Notes on the Bible, by Albert Barnes, [1834] |
As also in all his epistles - Not only in those which he addressed to the churches in Asia Minor, but in his epistles generally. It is to be presumed that they might have had an acquaintance with some of the other epistles of Paul, as well as those sent to the churches in their immediate vicinity.
Speaking in them of these things - The things which Peter had dwelt upon in his two epistles. The great doctrines of the cross; of the depravity of man; of the divine purposes; of the new birth; of the consummation of all things; of the return of the Saviour to judge the world, and to receive his people to himself; the duty of a serious, devout and prayerful life, and of being prepared for the heavenly world. These things are constantly dwelt upon by Paul, and to his authority in these respects Peter might appeal with the utmost confidence.
In which - The common reading in this passage is ἐν οἷς en hois, and according to this the reference is to the "subjects" treated of - "in which things" - referring to what he had just spoken of - "speaking of these things." This reading is found in the common editions of the New Testament, and is supported by far the greater number of mss., and by most commentators and critics. It is found in Griesbach, Tittman, and Hahn, and has every evidence of being the genuine reading. Another reading, however, (ἐν αἷς en hais,) is found in some valuable mss., and is supported by the Syriac and Arabic versions, and adopted by Mill (Prolegomena 1484), and by Beza. According to this, the reference is to the "epistles" themselves - as would seem to be implied in our common version. The true construction, so far as the evidence goes, is to refer it not directly to the "epistles," but to the "things" of which Peter says Paul wrote; that is, not to the style and language of Paul, but to the great truths and doctrines which he taught. Those doctrines were indeed contained in his epistles, but still, according to the fair construction of the passage before us, Peter should not be understood as accusing Paul of obscurity of style. He refers not to the difficulty of understanding what Paul meant, but to the difficulty of comprehending the great truths which he taught. This is, generally, the greatest difficulty in regard to the statements of Paul. The difficulty is not that the meaning of the writer is not plain, but it is either:
(a) that the mind is overpowered by the grandeur of the thought, and the incomprehensible nature of the theme, or
(b) that the truth is so unpalatable, and the mind is so prejudiced against it, that we are unwilling to receive it.
Many a man knows well enough what Paul means, and would receive his doctrines without hesitation if the heart was not opposed to it; and in this state of mind Paul is charged with obscurity, when the real difficulty lies only in the heart of him who makes the complaint. If this be the true interpretation of this passage, then it should not be adduced to prove that Paul is an obscure writer, whatever may be true on that point. There are, undoubtedly, obscure things in his writings, as there are in all other ancient compositions, but this passage should not be adduced to prove that he had not the faculty of making himself understood. An honest heart, a willingness to receive the truth, is one of the best qualifications for understanding the writings of Paul; and when this exists, no one will fail to find truth that may be comprehended, and that will be eminently adapted to sanctify and save the soul.
Are some things hard to be understood - Things pertaining to high and difficult subjects, and which are not easy to be comprehended. Peter does not call in question the truth of what Paul had written; he does not intimate that he himself would differ from him His language is rather that which a man would use who regarded the writings to which he referred as true, and what he says here is an honorable testimony to the authority of Paul. It may be added,
(1) that Peter does not say that all the doctrines of the Bible, or even all the doctrines of Paul, are hard to be understood, or that nothing is plain.
(2) he says nothing about withholding the Bible, or even the writings of Paul, from the mass of Christians, on the ground of the difficulty of understanding the Scriptures; nor does he intimate that that was the design of the Author of the Bible.
(3) it is perfectly manifest, from this very passage, that the writings of Paul were in fact in the hands of the people, else how could they wrest and pervert them?
(4) Peter says nothing about an infallible interpreter of any kind, nor does he intimate that either he or his "successors" were authorized to interpret them for the church.
(5) with what propriety can the pretended successor of Peter - the pope - undertake to expound those difficult doctrines in the writings of Paul, when even Peter himself did not undertake it, and when he did not profess to be able to comprehend them? Is the Pope more skilled in the knowledge of divine things than the apostle Peter? Is he better qualified to interpret the sacred writings than an inspired apostle was?
(6) those portions of the writings of Paul, for anything that appears to the contrary, are just as "hard to be understood" now, as they were before the "infallible" church undertook to explain them. The world is Little indebted to any claims of infallibility in explaining the meaning of the oracles of God. It remains yet to be seen that any portion of the Bible has been made clearer by "any" mere authoritative explanation. And,
(7) it should be added, that without any such exposition, the humble inquirer after truth may find enough in the Bible to guide his feet in the paths of salvation. No one ever approached the sacred Scriptures with a teachable heart, who did not find them "able to make him wise unto salvation." Compare the notes at Ti2 3:15.
Which they that are unlearned - The evil here adverted to is that which arises in cases where those without competent knowledge undertake to become expounders of the word of God. It is not said that it is not proper for them to attempt to become instructed by the aid of the sacred writings; but the danger is, that without proper views of interpretation, of language, and of ancient customs, they might be in danger of perverting and abusing certain portions of the writings of Paul. Intelligence among the people is everywhere in the Bible presumed to be proper in understanding the sacred Scriptures; and ignorance may produce the same effects in interpreting the Bible which it will produce in interpreting other writings. Every good thing is liable to abuse; but the proper way to correct this evil, and to remove this danger, is not to keep the people in ignorance, or to appoint some one to be an infallible interpreter; it is to remove the ignorance itself by enlightening the people, and rendering them better qualified to understand the sacred oracles. The way to remove error is not to perpetuate ignorance it is to enlighten the mind, so that it may be qualified to appreciate the truth.
And unstable - Who have no settled principles and views. The evil here adverted to is that which arises where those undertake to interpret the Bible who have no established principles. They regard nothing as settled. They have no landmarks set up to guide their inquiries. They have no stability in their character, and of course nothing can be regarded as settled in their methods of interpreting the Bible. They are under the control of feeling and emotion, and are liable to embrace one opinion to-day, and another directly opposite to-morrow. But the way to prevent This evil is not by attempting to give to a community an authoritative interpretation of the Bible; it is to diffuse abroad just principles, that men may obtain from the Bible an intelligent view of what it means.
Wrest - Pervert - στρεβλοῦσιν streblousin. The word here used occurs nowhere else in the New Testament. It is derived from a word meaning a windlass, winch, instrument of torture στρεβλή streblē and means to roll or wind on a windlass; then to wrench, or turn away, as by the force of a windlass; and then to wrest or pervert. It implies a turning out of the way by the application of force. Here the meaning is, that they apply those portions of the Bible to a purpose for which they were never intended. It is doubtless true that this may occur. Men may abuse and pervert anything that is good. But the way to prevent this is not to set up a pretended infallible interpreter. With all the perversities arising from ignorance in the interpretation of the Bible; in all the crude, and weak, and fanciful expositions which could be found among those who have interpreted the Scriptures for themselves - and they are many - if they were all collected together, there would not be found so many adapted to corrupt and ruin the soul, as have come from the interpretations attempted to be palmed upon the world by the one church that claims to be the infallible expounder of the word of God.
As they do also the other scriptures - This is an unequivocal declaration of Peter that he regarded the writings of Paul as a part of the holy Scriptures, and of course that he considered him as inspired. The word "Scriptures," as used by a Jew, had a technical signification - meaning the inspired writings, and was the common word which was applied to the sacred writings of the Old Testament. As Peter uses this language, it implies that he regarded the writings of Paul as on a level with the Old Testament; and as far as the testimony of one apostle can go to confirm the claim of another to inspiration, it proves that the writings of Paul are entitled to a place in the sacred canon. It should be remarked, also, that Peter evidently speaks here of the common estimate in which the writings of Paul were held. He addresses those to whom he wrote, not in such a way as to declare to them that the writings of Paul were to be regarded as a part of the inspired volume, but as if this were already known, and were an admitted point.
Unto their own destruction - By embracing false doctrines. Error destroys the soul; and it is very possible for a man so to read the Bible as only to confirm himself in error. He may find passages which, by a perverted interpretation, shall seem to sustain his own views; and, instead of embracing the truth, may live always under delusion, and perish at last. It is not to be inferred that every man who reads the Bible, or even every one who undertakes to be its public expounder, will certainly be saved. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Hard to be understood (δυσνόητα)
Only here in New Testament.
They that are unlearned and unstable (οἱ ἀμαθεῖς καὶ ἀστήρικτοι)
Both words are peculiar to Peter. On the latter, see on Pe2 2:14.
Wrest (στρεβλοῦσιν)
Only here in New Testament. Meaning, originally, to hoist with a windlass or screw; to twist or dislocate the limbs on a rack. It is a singularly graphic word applied to the perversion of scripture.
The other scriptures (τὰς λοιπὰς γραφὰς)
Showing that Paul's epistles were ranked as scripture. See on Mar 12:10. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| As also in all his epistles - St. Peter wrote this a little before his own and St. Paul's martyrdom. St. Paul therefore had now written all his epistles; and even from this expression we may learn that St. Peter had read them all, perhaps sent to him by St. Paul himself. Nor was he at all disgusted by what St. Paul had written concerning him in the Epistle to the Galatians. Speaking of these things - Namely, of the coming of our Lord, delayed through his longsuffering, and of the circumstances preceding and accompanying it. Which things the unlearned - They who are not taught of God. And the unstable - Wavering, double - minded, unsettled men. Wrest - As though Christ would not come. As they do also the other scriptures - Therefore St Paul's writings were now part of the scriptures. To their own destruction - But that some use the scriptures ill, is no reason why others should not use them at all. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.
23 But foolish and unlearned questions avoid, knowing that they do gender strifes.
2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
11 Wherefore comfort yourselves together, and edify one another, even as also ye do.
13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
14 Follow peace with all men, and holiness, without which no man shall see the Lord:
9 There remaineth therefore a rest to the people of God.
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.
2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
3 If so be that being clothed we shall not be found naked.
4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:
7 (For we walk by faith, not by sight:)
8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
9 Wherefore we labour, that, whether present or absent, we may be accepted of him.
10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
22 For as in Adam all die, even so in Christ shall all be made alive.
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
18 Wherefore comfort one another with these words.
13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.