THIS

epistle is styled (as are some few others) general or

Catholic, because it is not immediately directed to any

particular person, family, or church, but to the whole society of

Christians of that time, lately converted to the faith of Christ,

whether from Judaism or paganism: and it is, and will be, of standing,

lasting, and special use in and to the church as long as Christianity,

that is, as time, shall last. The general scope of it is much the same

with that of the

second chapter

of the second epistle of Peter,

which having been already explained, the less will need to be said on

this. It is designed to warn us against seducers and their seduction,

to inspire us with a warm love to, and a hearty concern for, truth

(evident and important truth), and that in the closest conjunction with

holiness, of which charity, or sincere unbiased brotherly-love, is a

most essential character and inseparable branch. The truth we are to

hold fast, and endeavour that others may be acquainted with and not

depart from, has two special characters:–It is the truth as it is in

Jesus

(Eph. iv. 21;

and it is truth after (or which is according to)

godliness,
Tit. i. 1.

The gospel is the gospel of Christ. He has revealed it to us, and he is

the main subject of it; and therefore we are indispensably bound to

learn thence all we can of his person, natures, and offices:

indifference as to this is inexcusable in any who call themselves

Christians; and we know from what fountain we are wholly and

solely to draw all necessary saving knowledge. Further, it is also a

doctrine of godliness. Whatever doctrines favour the corrupt lusts of

men cannot be of God, let the pleas and pretensions for them be what

they will. Errors dangerous to the souls of men soon sprang up in the

church. The servants slept and tares were sown. But such were

the wisdom and kindness of Providence that they began sensibly to

appear and show themselves, while some, at least, of the apostles were

yet alive to confute them, and warn others against them. We are apt to

think, If we had lived in their times, we should have been abundantly

fenced against the attempts and artifices of seducers; but we have

their testimony and their cautions, which is sufficient; and, if we

will not believe their writings, neither should we have believed or

regarded their sayings, if we had lived among them and conversed

personally with them.