But his reference to St. Paul has much interest for other reasons. Among these brethren there would be current many memories of the great Apostle to whose labour the formation of these Churches was chiefly due. His name would for them add weight to St. Peter's admonitions. The mention of the wisdom Divinely given to him would remind the Galatians at least how foolish had been their doubts and waverings in bygone days. While, as they knew how one apostle had withstood the other when he saw that he was to be blamed, such words as these from St. Peter would come with double force. Most of all, while the teachers of error were perverting St. Paul's language for an occasion to the flesh, it was good that the Churches should be reminded that he ever taught men to strive after lives without spot and blemish and had given no licence to the excesses for which his words were offered as a warrant.
_As also in all his epistles, speaking in them of these things._ From this it appears that it is the whole drift of St. Peter's letter, its warnings as well as its counsels, which is in harmony with the words of St. Paul. But we need not assume that St. Peter's readers were acquainted with all the fellow-Apostle's writings. He is telling them what his own experience has proved.
_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._ This passage is noteworthy as the only place in the New Testament in which the writings of the Apostles are regarded as ranking with the Scriptures of the old covenant. Everywhere else "Scripture" means the Old Testament. Yet, as the Apostles were passing away, it must have begun to be felt that a time was coming when great authority would attach to their words, as of persons who had seen the Lord. St. Peter has just spoken of the wisdom which was given to St. Paul. That wisdom came from the same source as the illumination of the prophets; and it is not unnatural, after such an allusion, that his writings should be classed with those of old time. Both were subjected to the same treatment. So perversely had the Old Testament been read that when He came of whom it spake--came to those who held the volume in their hands, and who regarded it with much show of reverence--He was not recognised. His people had blinded their eyes. Just so was it faring with that "freedom" of which St. Paul had said so much to the Galatian Church. Wrested from its true meaning, it was put forward as if it gave warranty and encouragement for the life of the libertine.
That many things in the writings of St. Paul are difficult to comprehend is beyond question. He more than any of the New Testament writers works out the principles of Christ's teaching in their consequences. He deals most fully with the great questions which circle round the doctrine of redemption; with election and justification; with the casting off of God's ancient people and the certainty of their restoration; with the objects of faith, the things hoped for, but as yet unseen; with the resurrection of the body and the changes which shall pass upon it; and with the nature of the life to come. He of all men realised to the full the length, and breadth, and depth, and height of the love of God, and spake in his letters of much which passeth knowledge.
But in St. Peter's word (δυσνόητα) "hard to be understood" there appears to be the thought that men's difficulties arise in part because they look on these subjects as studies for the intellect (νοῦς) alone, and fail for this reason to attain to the best knowledge which is given to man. It is of God's order that for the lessons which come from Him He also imparts the power of true discernment. Those who approach the study of Christian truth as a cold intellectual exercise, in the comprehension of which heart and soul bear no part, will go away empty, and as dark almost as they come.