2 Peter 3:16

Translation
King James Version
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.
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KJV (with Strong's)
As G5613 also G2532 in G1722 all G3956 his epistles G1992, speaking G2980 in G1722 them G846 of G4012 these things G5130; in G1722 which G3739 are G2076 some things G5100 hard to be understood G1425, which G3739 they that are unlearned G261 and G2532 unstable G793 wrest G4761, as G5613 they do also G2532 the other G3062 scriptures G1124, unto G4314 their G846 own G2398 destruction G684.
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Complete Jewish Bible
Indeed, he speaks about these things in all his letters. They contain some things that are hard to understand, things which the uninstructed and unstable distort, to their own destruction, as they do the other Scriptures.
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Berean Standard Bible
He 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.
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American Standard Version
as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.
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World English Bible Messianic
as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.
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Geneva Bible (1599)
As one, that in all his Epistles speaketh of these thinges: among the which some thinges are hard to be vnderstand, which they that are vnlearned and vnstable, wrest, as they do also other Scriptures vnto their owne destruction.
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Young's Literal Translation
as also in all the epistles, speaking in them concerning these things, among which things are certain hard to be understood, which the untaught and unstable do wrest, as also the other Writings, unto their own destruction.
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See also
Matthew 15:6Hebrews 5:112 Peter 2:14Philippians 3:19James 1:8Jeremiah 23:36Romans 8:1
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In the KJVVerse 30,539 of 31,102

Study This Verse

SUMMARY

In 2 Peter 3:16, the Apostle Peter affirms the divine authority of Paul's epistles, acknowledging that some of their teachings, particularly concerning eschatological matters, are profound and "hard to be understood." He then issues a severe warning against those who are "unlearned and unstable," who actively "wrest" or distort these challenging passages—as they do other Scriptures—leading to their own spiritual destruction. This verse underscores the gravity of biblical interpretation and the peril of mishandling God's sacred Word.

CONTEXT

  • Literary Context: This verse is situated within the concluding chapter of Peter's second epistle, where he is primarily addressing the issue of scoffers who deny the certainty of Christ's second coming and the promised Day of the Lord. Peter has just reaffirmed the prophetic word and the eventual destruction of the present heavens and earth, followed by the establishment of new heavens and a new earth. In this context, Peter refers to Paul's letters, indicating that Paul also spoke "of these things," likely referring to eschatological themes. This reference serves to reinforce Peter's own teaching by appealing to the shared apostolic witness, while simultaneously issuing a crucial warning about the dangers of misinterpreting such complex truths. The verse highlights the need for diligent study and steadfastness in light of the impending judgment and the promise of a new creation.
  • Historical & Cultural Context: The early church was a nascent movement grappling with internal doctrinal disputes and external pressures. False teachers, as extensively warned against in 2 Peter 2, were a significant threat, often distorting Christian truth for personal gain or to promote heretical views, including those related to the parousia (Christ's return). Believers faced the challenge of maintaining their faith amidst the apparent delay of Christ's promised return, which scoffers exploited. Peter, as a foundational apostle, writes to solidify the believers' understanding of sound doctrine and to equip them against these destructive influences. His explicit mention of Paul's epistles as "other scriptures" is a remarkable and early testimony to the developing New Testament canon, indicating that Paul's writings were already recognized as divinely inspired and authoritative, on par with the Old Testament. This context underscores the vital importance of accurate biblical interpretation in a time of theological flux.
  • Key Themes: A central theme in 2 Peter is the certainty of Christ's return and final judgment, despite the scoffers' doubts, emphasizing God's patience and the ultimate fulfillment of His promises (e.g., 2 Peter 3:8-10). Another dominant theme is the danger of false teaching and destructive heresies, which Peter vigorously exposes and condemns (e.g., 2 Peter 2:1-3). The present verse contributes to the theme of biblical authority and interpretation, highlighting that God's Word, including Paul's epistles, is inspired and must be handled with reverence and diligence. It also touches on the theme of spiritual growth and steadfastness, urging believers to grow in the grace and knowledge of Christ so they are not easily swayed by those who "wrest" the Scriptures to their own detriment (e.g., 2 Peter 3:17-18).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • hard to be understood (Greek, dysnóētos, G1425): Meaning "difficult of perception." This term indicates that certain passages, particularly in Paul's writings, are not immediately obvious in their meaning. They require careful study, spiritual discernment, and perhaps a deeper understanding of theological concepts. It implies a challenge to the interpreter, not a flaw in the text itself, suggesting that divine truth can be profound and multifaceted, demanding humility and diligence from the reader.
  • wrest (Greek, streblóō, G4761): Meaning "to wrench, i.e. (specially), to torture (by the rack), but only figuratively, to pervert." This powerful verb describes a violent, intentional, or reckless distortion of meaning. It goes beyond simple misunderstanding to imply a deliberate twisting of the text, much like dislocating a limb, to force it to conform to one's own agenda, false doctrine, or flawed interpretation, rather than seeking its true intent.
  • scriptures (Greek, graphḗ, G1124): Meaning "a document, i.e. holy Writ (or its contents or a statement in it):--scripture." Peter's use of this term for Paul's epistles is profoundly significant. It unequivocally places Paul's writings on the same authoritative level as the Old Testament, which was universally recognized as divinely inspired "Scripture." This is a foundational statement for the developing New Testament canon, affirming the divine origin and binding authority of Paul's apostolic letters.

Verse Breakdown

  • "As also in all [his] epistles, speaking in them of these things;": Peter explicitly refers to the entirety of Paul's written correspondence, acknowledging that Paul, like Peter, addresses the "things" (likely the eschatological themes of Christ's return, judgment, and the new creation) that Peter has been discussing in 2 Peter 3. This phrase serves to align Paul's apostolic teaching with Peter's, presenting a unified front against false doctrines and scoffers.
  • "in which are some things hard to be understood,": Peter frankly admits that certain aspects of Paul's teachings are challenging to grasp. This is not a criticism of Paul, but an honest observation about the depth and complexity of divine revelation. It highlights that biblical truth is not always simplistic and requires intellectual effort and spiritual maturity to comprehend fully.
  • "which they that are unlearned and unstable wrest, as [they do] also the other scriptures, unto their own destruction.": This is the core warning. The "unlearned" (those lacking proper instruction or spiritual maturity) and "unstable" (those who are vacillating in their faith or easily swayed by new ideas) are prone to distorting ("wrest") these difficult passages. The phrase "as they do also the other scriptures" indicates that this is a pattern of behavior, not limited to Paul's letters, but extending to all divinely inspired writings. The consequence of such reckless or intentional perversion is severe: "unto their own destruction," signifying grave spiritual peril and eternal ruin.

Literary Devices

Peter employs several literary techniques to convey his urgent message. The most prominent is the metaphor embedded in the word "wrest" (Greek streblóō). This term, originally used for physically twisting or torturing, creates a vivid image of the violent and destructive act of distorting the meaning of Scripture, emphasizing that it is a harmful perversion rather than an innocent misreading. Peter also uses juxtaposition by placing the inherent difficulty of some biblical truths ("hard to be understood") alongside the destructive actions of those who mishandle them ("unlearned and unstable wrest"). This contrast highlights the responsibility of the interpreter. Furthermore, by stating that Paul's epistles are treated "as they do also the other scriptures," Peter employs inclusion, implicitly elevating Paul's writings to the same authoritative status as the Old Testament, thereby affirming their canonical weight within the early Christian community.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse is a cornerstone for understanding the early church's view on the inspiration and authority of the New Testament writings. Peter's affirmation of Paul's epistles as "scriptures" places them on par with the Old Testament, underscoring their divine origin and binding authority for Christian faith and practice. The warning against "wresting" them highlights the sacred trust involved in handling God's Word, emphasizing that proper interpretation is not merely an academic exercise but a spiritual imperative with eternal consequences. It teaches us that divine truth, while sometimes complex, must be approached with humility, diligence, and a stable faith, lest one fall into destructive error. The verse thus speaks to the integrity of God's revelation and the profound responsibility of those who seek to understand and teach it.

REFLECTION AND APPLICATION

2 Peter 3:16 offers timeless guidance for every believer's engagement with God's Word. It compels us to approach Scripture with profound humility, recognizing that some passages are indeed "hard to be understood" and require diligent study, prayer, and reliance on the Holy Spirit for illumination. We are challenged to cultivate a robust and stable faith, grounded in the entirety of God's revealed truth, rather than being easily swayed by novel interpretations or sensational claims. This verse serves as a sober warning against the spiritual peril of twisting or distorting Scripture, whether intentionally or through negligence, for such actions can lead to "destruction"—not only for the individual but also for those they influence. Therefore, we are called to be faithful stewards of God's Word, seeking sound teaching, engaging in personal study, and allowing the Holy Spirit to guide us into all truth, thereby building a faith that is steadfast and deeply rooted in Christ.

Questions for Reflection

  • In what ways might I be prone to being "unlearned" or "unstable" in my understanding or application of Scripture, and what practical steps can I take to grow in biblical literacy and spiritual maturity?
  • How can I ensure that my interpretation of difficult biblical passages is guided by humility, careful study, and the broader context of God's revealed Word, rather than personal bias or agenda?
  • What resources or spiritual disciplines can I employ to better discern between sound biblical teaching and interpretations that "wrest" the Scriptures, thereby protecting myself and others from destructive heresies?

FAQ

Does this verse mean Paul's writings are flawed or confusing?

Answer: No, Peter's statement that some things in Paul's epistles are "hard to be understood" (Greek, dysnóētos, G1425) does not imply that Paul's writings are flawed, unclear, or inherently confusing. Rather, it acknowledges the profound depth and complexity of the theological truths Paul often addresses, particularly concerning eschatology, the mystery of the gospel, and the nature of salvation. It highlights that these topics require careful thought, spiritual maturity, and diligent study to grasp fully, much like other profound truths found throughout the Scriptures. The difficulty lies not in Paul's clarity, but in the reader's capacity, preparedness, or spiritual disposition. Peter himself, an inspired apostle, recognizes the challenging nature of some of these divine revelations, emphasizing the need for proper handling.

What does "wrest" mean in this context, and why is it so dangerous?

Answer: The Greek word translated "wrest" is streblóō (G4761), which literally means "to twist" or "to torture." In this context, it signifies a violent distortion or perversion of the text's original meaning. It implies more than a simple misunderstanding; it suggests a deliberate or reckless manipulation of Scripture to fit one's own agenda, false doctrine, or personal desires, leading to an outcome contrary to God's truth. This act of twisting is done by those Peter describes as "unlearned" (Greek, amathḗs, G261, ignorant or lacking spiritual instruction) and "unstable" (Greek, astḗriktos, G793, vacillating or easily swayed), who lack the spiritual grounding and intellectual discipline to handle God's Word responsibly. The danger is profound because misrepresenting God's Word can lead individuals away from truth, promote destructive heresies, and ultimately result in "their own destruction" (Greek, apṓleia, G684), signifying spiritual ruin and eternal separation from God, as seen in the warnings against false teachers in 2 Peter 2:1-3.

CHRIST-CENTERED FULFILLMENT

While 2 Peter 3:16 directly addresses the proper handling of apostolic writings, its deeper Christ-centered fulfillment lies in the ultimate truth that all Scripture, when rightly understood, points to Jesus Christ. The "destruction" warned against for those who "wrest" the Scriptures is a spiritual one, leading away from the very salvation offered through Christ. Conversely, a proper understanding of even the "hard to be understood" passages, particularly Paul's epistles, continually illuminates the person and work of Christ—His redemptive sacrifice on the cross, His glorious resurrection, and His promised return as judge and king. Paul's teachings, which Peter affirms as Scripture, are replete with Christological depth, revealing Him as the mystery of God (Colossians 2:2-3), the head of the church (Ephesians 1:22-23), and the one in whom all things hold together (Colossians 1:17). Thus, the warning against distortion is ultimately a call to preserve the integrity of the gospel message, ensuring that believers are not led astray from the truth that leads to life in Christ Jesus (John 14:6). The stability Peter calls for is found in steadfast faith in Christ, the living Word, who is the sum and substance of all Scripture.

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Commentary on 2 Peter 3 verses 11–18

I. II. Main points1. 2. Sub-points

The apostle, having instructed them in the doctrine of Christ's second coming,

I. Takes occasion thence to exhort them to purity and godliness in their whole conversation: all the truths which are revealed in scripture should be improved for our advancement in practical godliness: this is the effect that knowledge must produce, or we are never the better for it. If you know these things, happy are you if you do them. Seeing all these things must be dissolved, how holy should we be, that are assured of it, departing from and dying to sin, that has so corrupted and defiled all the visible creation that there is an absolute need of its dissolution! All that was made for man's use is subject to vanity by man's sin: and if the sin of man has brought the visible heavens, and the elements and earth, under a curse, from which they cannot be freed without being dissolved, what an abominable evil is sin, and how much to be hated by us! And, inasmuch as this dissolution is in order to their being restored to their primitive beauty and excellency, how pure and holy should we be, in order to our being fit for the new heaven and new earth, wherein dwelleth righteousness! It is a very exact and universal holiness that he exhorts to, not resting in any lower measure or degree, but labouring to be eminent beyond what is commonly attained - holy in God's house and in our own, holy in our worshipping of God and in our conversing with men. All our conversation, whether with high or low, rich or poor, good or bad, friends or enemies, must be holy. We must keep ourselves unspotted from the world in all our converses with it. We must be perfecting holiness in the fear of God, and in the love of God too. We must exercise ourselves unto godliness of all sorts, in all its parts, trusting in God and delighting in God only, who continues the same when the whole visible creation shall be dissolved, devoting ourselves to the service of God, and designing the glorifying and enjoyment of God, who endures for ever; whereas what worldly men delight in and follow after must all be dissolved. Those things which we now see must in a little while pass away, and be no more as they now are: let us look therefore at what shall abide and continue, which, though it be not present, is certain and not far off. This looking for the day of God is one of the directions the apostle gives us, in order to our being eminently holy and godly in all manner of conversation. "Look for the day of God as what you firmly believe shall come, and what you earnestly long for." The coming of the day of God is what every Christian must hope for and earnestly expect; for it is a day when Christ shall appear in the glory of the Father, and evidence his divinity and Godhead even to those who counted him a mere man. The first coming of our Lord Jesus Christ, when he appeared in the form of a servant, was what the people of God earnestly waited and looked for: that coming was for the consolation of Israel, Luk 2:25. How much more should they wait with expectation and earnestness for his second coming, which will be the day of their complete redemption, and of his most glorious manifestation! Then he shall come to be admired in his saints, and glorified in all those that believe. For though it cannot but terrify and affright the ungodly to see the visible heavens all in a flame, and the elements melting, yet the believer, whose faith is the evidence of things not seen, can rejoice in hope of more glorious heavens after these have been melted and refined by that dreadful fire which shall burn up all the dross of this visible creation. Here we must take notice, 1. What true Christians look for: new heavens and a new earth, in which a great deal more of the wisdom, power and goodness of our great God and Saviour Jesus Christ will be clearly discerned than we are able to discover in what we now see; for in these new heavens and earth, freed from the vanity the former were subject to, and the sin they were polluted with, only righteousness shall dwell; this is to be the habitation of such righteous persons as do righteousness, and are free from the power and pollution of sin; all the wicked shall be turned into hell; those only who are clothed with a righteousness of Christ, and sanctified by the Holy Ghost, shall be admitted to dwell in this holy place. 2. What is the ground and foundation of this expectation and hope - the promise of God. To look for any thing which God has not promised is presumption; but if our expectations are according to the promise, both as to the things we look for and the time and way of their being brought about, we cannot meet with a disappointment; for he is faithful who has promised. "See therefore that you raise and regulate your expectations of all the great things that are to come according to the word of God; and, as to the new heaven and new earth, look for them as God has allowed and directed by the passages we have in this portion of scripture how before you, and in Isa 65:17; Isa 66:22, to which the apostle may be thought to allude."

II. As in Pe2 3:11 he exhorts to holiness from the consideration that the heavens and the earth shall be dissolved, so in Pe2 3:14 he resumes his exhortation from the consideration that they shall be again renewed. "Seeing you expect the day of God, when our Lord Jesus Christ will appear in his glorious majesty, and these heavens and earth shall be dissolved and melted down, and, being purified and refined, shall be erected and rebuilt, prepare to meet him. It nearly concerns you to see in what state you will be when the Judge of all the world shall come to pass sentence upon men, and to determine how it shall be with them to all eternity. This is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge is irreversible; therefore get ready to appear before the judgment-seat of Christ: and see to it,"

1."That you be found of him in peace, in a state of peace and reconciliation with God through Christ, in whom alone God is reconciling the world to himself. All that are out of Christ are in a state of enmity, and reject and oppose the Lord and his anointed, and shall therefore be punished with everlasting destruction from the presence of the Lord, and the glory of his power. Those whose sins are pardoned and their peace made with God are the only safe and happy people; therefore follow after peace, and that with all." (1.) Peace with God through our Lord Jesus Christ. (2.) Peace in our own consciences, through the Spirit of grace witnessing with our spirits that we are the children of God. (3.) Peace with men, by having a calm and peaceable disposition wrought in us, resembling that of our blessed Lord.

2.That you be found of Christ without spot, and blameless. Follow after holiness as well as peace: and even spotless and perfect; we must not only take heed of all spots which are not the spots of God's children (this only prevents our being found of men without spot), we must be pressing towards spotless purity, absolute perfection. Christians must be perfecting holiness, that they may be not only blameless before men, but also in the sight of God; and all this deserves and needs the greatest diligence; he who does this work negligently can never do it successfully. "Never expect to be found at that day of God in peace, if you are lazy and idle in this your day, in which we must finish the work that is given us to do. It is only the diligent Christian who will be the happy Christian in the day of the Lord. Our Lord will suddenly come to us, or shortly call us to him; and would you have him find you idle?" Remember there is a curse denounced against him who does the work of the Lord negligently, Marg. Jer 48:10. Heaven will be a sufficient recompence for all our diligence and industry; therefore let us labour and take pains in the work of the Lord; he will certainly reward us if we be diligent in the work he has allotted us; now, that you may be diligent, account the long-suffering of our Lord to be salvation. "Does your Lord delay his coming? Do not think this is to give more time to make provision for your lusts, to gratify them; it is so much space to repent and work out your salvation. It proceeds not from a want of concern or compassion for his suffering servants, nor is it designed to give countenance and encouragement to the world of the ungodly, but that men may have time to prepare for eternity. Learn then to make a right use of the patience of our Lord, who does as yet delay his coming. Follow after peace and holiness, or else his coming will be dreadful to you." And inasmuch as it is difficult to prevent men's abuse of God's patience, and engage them in the right improvement thereof, our apostle quotes St. Paul as directing men to make the same good use of the divine forbearance, that in the mouth, or from the pen, of two apostles the truth might be confirmed. And we may here observe with what esteem and affection he speaks of him who had formerly publicly withstood and sharply reproved Peter. If a righteous man smite one who is truly religious, it shall be received as a kindness; and let him reprove, it shall be as an excellent oil, which shall soften and sweeten the good man that is reproved when he does amiss. What an honourable mention does this apostle of the circumcision make of that very man who had openly, before all, reproved him, as not walking uprightly according to the truth of the gospel! (1.) He calls him brother, whereby he means not only that he is a fellow-christian (in which sense the word brethren is used Th1 5:27), or a fellow-preacher (in which sense Paul calls Timothy the evangelist a brother, Col 1:1), but a fellow-apostle, one who had the same extraordinary commission, immediately from Christ himself, to preach the gospel in every place, and to disciple all nations. Though many seducing teachers denied Paul's apostleship, yet Peter owns him to be an apostle. (2.) He calls him beloved; and they being both alike commissioned, and both united in the same service of the same Lord, it would have been very unseemly if they had not been united in affection to one another, for the strengthening of one another's hands, mutually desirous of, and rejoicing in, one another's success. (3.) He mentions Paul as one who had an uncommon measure of wisdom given unto him. He was a person of eminent knowledge in the mysteries of the gospel, and did neither in that nor any other qualification come behind any of all the other apostles. How desirable is it that those who preach the same gospel should treat one another according to the pattern Peter here sets them! It is surely their duty to endeavour, by proper methods, to prevent or remove all prejudices that hinder ministers' usefulness, and to beget and improve the esteem and respect in the minds of people towards their ministers that may promote the success of their labours. And let us also here observe, [1.] The excellent wisdom that was in Paul is said to be given him. The understanding and knowledge that qualify men to preach the gospel are the gift of God. We must seek for knowledge, and labour to get understanding, in hopes that it shall be given us from above, while we are diligent in using proper means to attain it. [2.] The apostle imparts to men according as he had received from God. He endeavours to lead others as far as he himself was led into the knowledge of the mysteries of the gospel. He is not an intruder into the things he had not seen or been fully assured of, and yet he does not fail to declare the whole counsel of God, Act 20:27. [3.] The epistles which were written by the apostle of the Gentiles, and directed to those Gentiles who believed in Christ, are designed for the instruction and edification of those who from among the Jews were brought to believe in Christ; for it is generally thought that what is here alluded to is contained in the epistle to the Romans (Rom 2:4), though in all his epistles there are some things that refer to one or other of the subjects treated of in this and the foregoing chapter; and it cannot seem strange that those who were pursuing the same general design should in their epistles insist upon the same things. But the apostle Peter proceeds to tell us that in those things which are to be met with in Paul's epistles there are some things hard to be understood. Among the variety of subjects treated of in scripture, some are not easy to be understood because of their own obscurity, such are prophecies; others cannot be so easily understood because of their excellency and sublimity, as the mysterious doctrines; and others are with difficulty taken in because of the weakness of men's minds, such are the things of the Spirit of God, mentioned Co1 2:14. And here the unlearned and unstable make wretched work; for they wrest and torture the scriptures, to make them speak what the Holy Ghost did not intend. Those who are not well instructed and well established in the truth are in great danger of perverting the word of God. Those who have heard and learned of the Father are best secured from misunderstanding and misapplying any part of the word of God; and, where there is a divine power to establish as well as to instruct men in divine truth, persons are effectually secured from falling into errors. How great a blessing this is we learn by observing what is the pernicious consequence of the errors that ignorant and unstable men fall into - even their own destruction. Errors in particular concerning the holiness and justice of God are the utter ruin of multitudes of men. Let us therefore earnestly pray for the Spirit of God to instruct us in the truth, that we may know it as it is in Jesus, and have our hearts established with grace, that we may stand firm and unshaken, even in the most stormy times, when others are tossed to and fro with every wind of doctrine.

III. The apostle gives them a word of caution, Pe2 3:17, Pe2 3:18, where,

1.He intimates that the knowledge we have of these things should make us very wary and watchful, inasmuch as there is a twofold danger, Pe2 3:17. (1.) We are in great danger of being seduced, and turned away from the truth. The unlearned and unstable, and they are very numerous, do generally wrest the scripture. Many who have the scriptures and read them do not understand what they read; and too many of those who have a right understanding of the sense and meaning of the word are not established in the belief of the truth, and all these are liable to fall into error. Few attain to the knowledge and acknowledgment of doctrinal Christianity; and fewer find, so as to keep in the way of practical godliness, which is the narrow way, which only leadeth unto life. There must be a great deal of self-denial and suspicion of ourselves, and submitting to the authority of Christ Jesus our great prophet, before we can heartily receive all the truths of the gospel, and therefore we are in great danger of rejecting the truth. (2.) We are in great danger by being seduced; for, [1.] So far as we are turned from the truth so far are we turned out of the way to true blessedness, into the path which leads to destruction. If men corrupt the word of God, it tends to their own utter ruin. [2.] When men wrest the word of God, they fall into the error of the wicked, men without law, who keep to no rules, set no bounds to themselves, a sort of free-thinkers, which the psalmist detests. Psa 119:113, I hate vain thoughts, but thy law do I love. Whatever opinions and thoughts of men are not conformable to the law of God, and warranted by it, the good man disclaims and abhors; they are the conceits and counsels of the ungodly, who have forsaken God's law, and, if we imbibe their opinions, we shall too soon imitate their practices. [3.] Those who are led away by error fall from their own stedfastness. They are wholly unhinged and unsettled, and know not where to rest, but are at the greatest uncertainty, like a wave of the sea, driven with the wind and tossed. It nearly concerns us therefore to be upon our guard, seeing the danger is so great.

2.That we may the better avoid being led away, the apostle directs us what to do, Pe2 3:18. And, (1.) We must grow in grace. He had in the beginning of the epistle exhorted us to add one grace to another, and here he advises us to grow in all grace, in faith, and virtue, and knowledge. By how much the stronger grace is in us, by so much the more stedfast shall we be in the truth. (2.) We must grow in the knowledge of our Lord Jesus Christ. "Follow on to know the Lord. Labour to know him more clearly and more fully, to know more of Christ and to know him to better purpose, so as to be more like him and to love him better." This is the knowledge of Christ the apostle Paul reached after and desired to attain, Phi 3:10. Such a knowledge of Christ as conforms us more to him, and endears him more to us, must needs be of great use to us, to preserve us from falling off in times of general apostasy; and those who experience this effect of the knowledge of the Lord and Saviour Jesus Christ will, upon receiving such grace from him, give thanks and praise to him, and join with our apostle in saying, To him be glory both now and for ever. Amen.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–18. Public domain.
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TertullianAD 220
On Fasting
But all these (instances) I believe to be unknown to those who are in a state of agitation at our proceedings; or else known by the reading alone, not by careful study as well; in accordance with the greater bulk of "the unskilled" among the overboastful multitude, to wit, of the Psychics.
TertullianAD 220
The Prescription Against Heretics
Now, unquestionably, the Divine Scriptures are more fruitful in resources of all kinds for this sort of facility. Nor do I risk contradiction in saying that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies, which there cannot be without the Scriptures.
Lucius Caecilius Firmianus LactantiusAD 325
The Divine Institutes, Book 2, Chapter III
False religious systems, therefore, have been attacked by more sagacious men, because they perceived their falsehood; but the true religion was not introduced, because they knew not what and where it was. They therefore so regarded it as though it had no existence, because they were unable to find it in its truth. And in this manner they fell into a much greater error than they who held a religion which was false. For those worshippers of fragile images, however foolish they may be, inasmuch as they place heavenly things in things which are earthly and corruptible, yet retain something of wisdom, and may be pardoned, because they hold the chief duty of man, if not in reality, yet still in their purpose; since, if not the only, yet certainly the greatest difference between men and the beasts consists in religion. But this latter class, in proportion to their superior wisdom, in that they understood the error of false religion, rendered themselves so much the more foolish, because they did not imagine that some religion was true. And thus, because it is easier to judge of the affairs of others than of their own, while they see the downfall of others, they have not observed what was before their own feet.

The sum of the matter is this: The unlearned and the foolish esteem false religions as true, because they neither know the true nor understand the false. But the more sagacious, because they are ignorant of the true, either persist in those religions which they know to be false, that they may appear to possess something; or worship nothing at all, that they may not fall into error, whereas this very thing partakes largely of error, under the figure of a man to imitate the life of cattle. To understand that which is false is truly the part of wisdom, but of human wisdom. Beyond this step man cannot proceed, and thus many of the philosophers have taken away religious institutions, as I have pointed out; but to know the truth is the part of divine wisdom. But man by himself cannot attain to this knowledge, unless he is taught by God.
Augustine of HippoAD 430
EIGHT QUESTIONS OF DULCITIUS 1
If it is both true and clear that those lacking in good works will be thrown into the fire, without doubt another interpretation of Paul’s sayings must be sought and his teaching must be adapted in those matters which the apostle Peter says are difficult to understand but ought not to turn people to their own destruction, so that, contrary to the most obvious testimony of Scripture, they make the most wicked confident of obtaining salvation, although they most stubbornly cling to their sin and are not changed by correction or penance.
Cyril of AlexandriaAD 444
CATENA
It seems that some people find Paul hard to understand, no doubt because he speaks about the wisdom which comes from above, for in him Christ himself is speaking.
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 2 PETER
Peter says this because he himself was overwhelmed by Paul’s brilliance.
BedeAD 735
Commentary on the Catholic Epistles
In which there are some things hard to understand, etc. All the Scriptures are corrupted by heretics. For there is no book of either the New or the Old Testament in which they have not understood many things perversely. But they have often perverted the Scriptures themselves from their status, by either removing, adding, or changing whatever their treachery dictated. As it is evident that the Arians erased from the Gospel what the Savior said: "Because God is spirit" (II Cor. III), because they did not want to believe that the Holy Spirit was Almighty God. He rightly calls them unlearned and unstable, because they have neither the light of knowledge nor the stability of mind, so that they might remain among the learned until they are educated. For the only remedy for the unlearned is to humbly provide their ears to the words of the learned with stability. Since heretics do not have the grace of stability, like light chaff in the wind, they are even taken away from the Church by the wind of pride. About whom it is well added:
John DamasceneAD 749
BARLAAM AND IOASAPH 16.134
The enemy of our souls has made some people turn away from the straight road and divided them by strange teachings and taught them to interpret certain sayings of the Scriptures falsely. But the truth is one, and it is that which was preached by the glorious apostles and inspired Fathers and which shines in the universal church.
OecumeniusAD 990
Commentary on 2 Peter
Just as our beloved brother Paul, according to the wisdom given to him, has written to you, speaking in almost all his letters about these things: among which are some things hard to understand, which the unlearned and unstable distort, as they do the other Scriptures, to their own destruction.
"Just as our beloved brother Paul," And where did Paul say anything of this sort? In these words when he says: "The goodness of God invites you to repentance." (Rom. 2:4) If the patience of God invites to repentance, then repentance is certainly beneficial for us, and the patience of God is for our benefit and salvation.
However, he says that the things hard to understand are interpreted by the wicked in a perverse way; for this means to be twisted, and to demonstrate the whole matter from one point, as Paul said, "Where sin increased, grace abounded all the more," (Rom. 5:20) they perverted this to mean that we sin more so that we may be forgiven more abundantly.
However, they do this, he says, to their own destruction. Just as those who killed the prophets and apostles are liable to the same judgment, so too are those who distort their words: for those killed them so that those who were being taught salvation by them could not be helped by them; and likewise, these distort the words so that no one may work salvation through them.
Symeon the New TheologianAD 1022
DISCOURSES 15.2
It is not divine Scripture which suffers from those who twist it according to their own desires and who corrupt themselves in their own passions but rather those who disfigure it.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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