2Pe 3:15-16 | Barnes | STEP | Verse 15. And account that the long-suffering of our Lord is salvation . Regard his delay in coming to judge the world, not as an evidence that he never will come, but as a proof of his desire that we should be saved. Many had drawn a different inference from the fact that: the Saviour did not return, and had supposed that it was a proof that he would never come, and that his promises had failed. Peter says that that conclusion was not authorized, but that we should rather regard it as an evidence of his mercy, and of his desire that we should be saved. This conclusion is as proper now as it was then. Wicked men should not infer, because God does not cut them down, that therefore they never will be punished, or that God is not faithful to his threatenings. They should rather regard it as a proof that he is willing to save them; for (1.) he might justly cut them off for their sins; (2.) the only reason of which we have knowledge why he spares the wicked is to give them space for repentance; and (3.) as long as life is prolonged a sinner has the opportunity to repent, and may turn to God. We may therefore, in our own case, look on all the delays of God to punish--on all his patience and forbearance towards us, notwithstanding our sins and provocations--on the numberless tokens of his kindness scattered along our way, as evidence that he is not willing that we should perish. What an accumulated argument in any case would this afford of the willingness of God to save! Let any man look on his own sins, his pride, and selfishness, and sensuality; let him contemplate the fact that he has sinned through many years, and against many mercies; let him endeavour to estimate the number and magnitude of his offences, and upon God's patience in bearing with him while these have been committed, and who can overrate the force of such an argument in proof that God is slow to anger, and is willing to save? . Even as our beloved brother Paul also . From this reference to Paul the following things are clear: (1.) that Peter was acquainted with his writings; (2.) that he presumed that those to whom he wrote were also acquainted with them; (3.) that Peter regarded Paul as a "beloved brother," notwithstanding the solemn rebuke which Paul had had occasion to administer to him, , seq.; (4.) that he regarded him as authority in inculcating the doctrines and duties of religion; and (5.) that he regarded him as an inspired man, and his writings as a part of Divine truth. . That Peter has shown in his epistles that he was acquainted with the writings of Paul, has been abundantly proved by Eichhon, (Einleitung in das N. Tes. viii. 606, seq.,) and will be apparent by a comparison of the following passages: , with ; , with ; , with ; , with ; , with ; with ; , with ; with ; with ; , with . The writings of the apostles were doubtless extensively circulated; and one apostle, though himself inspired, could not but feel a deep interest in the writings of another. There would be cases also, as in the instance before us, in which one would wish to confirm his own sentiments by the acknowledged wisdom, experience, and authority of another. According to the wisdom given unto him . Peter evidently did not mean to disparage that wisdom, or to express a doubt that Paul was endowed with wisdom; he meant undoubtedly that, in regard to Paul, the same thing was true which he would have affirmed of himself or of any other man, that whatever wisdom he had was to be traced to a higher than human origin. This would at the same time tend to secure more respect for the opinion of Paul than if he had said it was his own, and would keep up in the minds of those to whom he wrote a sense of the truth that all wisdom is from above. In reference to ourselves, to our friends, to our teachers, and to all men, it is proper to bear in remembrance the fact that all true wisdom is from the "Father of lights." Comp. . Hath written unto you . It is not necessary to suppose that Paul had written any epistles addressed specifically, and by name, to the persons to whom Peter wrote. It is rather to be supposed that the persons to whom Peter wrote ( ) lived in the regions to which some of Paul's epistles were addressed, and that they might be regarded as addressed to them. The epistles to the Galatians, Ephesians, and Colossians were of this description, all addressed to churches in Asia Minor, and all, therefore, having reference to the same people to whom Peter addressed his epistles. (b) "salvation"

2 Peter 3:15-16

Verse 15. And account that the long-suffering of our Lord is salvation. Regard his delay in coming to judge the world, not as an evidence that he never will come, but as a proof of his desire that we should be saved. Many had drawn a different inference from the fact that: the Saviour did not return, and had supposed that it was a proof that he would never come, and that his promises had failed. Peter says that that conclusion was not authorized, but that we should rather regard it as an evidence of his mercy, and of his desire that we should be saved. This conclusion is as proper now as it was then. Wicked men should not infer, because God does not cut them down, that therefore they never will be punished, or that God is not faithful to his threatenings. They should rather regard it as a proof that he is willing to save them; for

(1.) he might justly cut them off for their sins;

(2.) the only reason of which we have knowledge why he spares the wicked is to give them space for repentance; and

(3.) as long as life is prolonged a sinner has the opportunity to repent, and may turn to God. We may therefore, in our own case, look on all the delays of God to punish--on all his patience and forbearance towards us, notwithstanding our sins and provocations--on the numberless tokens of his kindness scattered along our way, as evidence that he is not willing that we should perish. What an accumulated argument in any case would this afford of the willingness of God to save! Let any man look on his own sins, his pride, and selfishness, and sensuality; let him contemplate the fact that he has sinned through many years, and against many mercies; let him endeavour to estimate the number and magnitude of his offences, and upon God's patience in bearing with him while these have been committed, and who can overrate the force of such an argument in proof that God is slow to anger, and is willing to save? Rom 2:4.

Even as our beloved brother Paul also. From this reference to Paul the following things are clear:

(1.) that Peter was acquainted with his writings;

(2.) that he presumed that those to whom he wrote were also acquainted with them;

(3.) that Peter regarded Paul as a "beloved brother," notwithstanding the solemn rebuke which Paul had had occasion to administer to him, Gal 2:2, seq.;

(4.) that he regarded him as authority in inculcating the doctrines and duties of religion; and

(5.) that he regarded him as an inspired man, and his writings as a part of Divine truth. 2Pet 3:16. That Peter has shown in his epistles that he was acquainted with the writings of Paul, has been abundantly proved by Eichhon, (Einleitung in das N. Tes. viii. 606, seq.,) and will be apparent by a comparison of the following passages: Eph 1:3, with 1Pet 3:1; Col 3:8, with 1Pet 2:1; Eph 5:22, with 1Pet 3:1; Eph 5:21, with 1Pet 5:5; 1Thes 5:6, with 1Pet 5:8; 1Cor 16:20 with 1Pet 5:14; Rom 8:18, with 1Pet 5:1; Rom 4:24 with 1Pet 1:21; Rom 13:1,3,4 with 1Pet 2:13,14; 1Timm 2:9, with 1Pet 3:5. The writings of the apostles were doubtless extensively circulated; and one apostle, though himself inspired, could not but feel a deep interest in the writings of another. There would be cases also, as in the instance before us, in which one would wish to confirm his own sentiments by the acknowledged wisdom, experience, and authority of another.

According to the wisdom given unto him. Peter evidently did not mean to disparage that wisdom, or to express a doubt that Paul was endowed with wisdom; he meant undoubtedly that, in regard to Paul, the same thing was true which he would have affirmed of himself or of any other man, that whatever wisdom he had was to be traced to a higher than human origin. This would at the same time tend to secure more respect for the opinion of Paul than if he had said it was his own, and would keep up in the minds of those to whom he wrote a sense of the truth that all wisdom is from above. In reference to ourselves, to our friends, to our teachers, and to all men, it is proper to bear in remembrance the fact that all true wisdom is from the "Father of lights." Comp. Jas 1:6,17.

Hath written unto you. It is not necessary to suppose that Paul had written any epistles addressed specifically, and by name, to the persons to whom Peter wrote. It is rather to be supposed that the persons to whom Peter wrote (1Pet 1:1) lived in the regions to which some of Paul's epistles were addressed, and that they might be regarded as addressed to them. The epistles to the Galatians, Ephesians, and Colossians were of this description, all addressed to churches in Asia Minor, and all, therefore, having reference to the same people to whom Peter addressed his epistles.

(b) "salvation" Rom 2:4 Verse 16. 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 ενοις, 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, (εναις,) is found in some valuable Mss., and is supported by the Syriac and Arabic versions, and adopted by Mill, (Proleg. 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 fall 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 honourable 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 tile 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 2Ti 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--στρεβλουσιν. The word here used occurs nowhere else in the New Testament. It is derived from a word meaning a windlass, winch, instrument of torture, (στρεβλη,) 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 interpreter 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.

(a) "epistles" Rom 8:19, 1Cor 15:24; 1Thes 4; 1Thes 5 2Thes 1:5-10.