1. But there were. As weak consciences are usually very grievously and dangerously shaken, when false teachers arise, who either corrupt or mutilate the doctrine of faith, it was necessary for the Apostle, while seeking to encourage the faithful to persevere, to remove out of the way an offense of this kind. He, moreover, comforted those to whom he was writing, and confirmed them by this argument, that God has always tried and proved his Church by such a temptation as this, in order that novelty might not disturb their hearts. “Not different,” he says, “will be the condition of the Church under the gospel, from what it was formerly under the law; false prophets disturbed the ancient Church; the same thing must also be expected by us.”
It was necessary expressly to shew this, because many imagined that the Church would enjoy tranquillity under the rein of Christ; for as the prophets had promised that at his coming there would be real peace, the highest degree of heavenly wisdom, and the full restoration of all things, they thought that the Church would be no more exposed to any contests. Let us then remember that the Spirit of God hath once for all declared, that the Church shall never be free from this intestine evil; and let this likeness be always borne in mind, that the trial of our faith is to be similar to that of the fathers, and for the same reason — that in this way it may be made evident, whether we really love God, as we find it written in Deuteronomy 13:3.
But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, that our faith ought by no means to be shaken on account of discords and sects, because the truth of God shall remain unshaken notwithstanding the violent agitations by which Satan strives often to upset all things.
Observe also, that no one time in particular is mentioned by Peter, when he says there shall be false teachers, but that all ages are included; for he makes here a comparison between Christians and the ancient people. We ought, then, to apply this truth to our own time, lest, when we see false teachers rising up to oppose the truth of God, this trial should break us down. But the Spirit reminds us, in order that we may take the more heed; and to the same purpose is the whole description which follows.
He does not, indeed, paint each sect in its own colors, but particularly refers to profane men who manifested contempt towards God. The advice, indeed, is general, that we ought to beware of false teachers; but, at the same time, he selected one kind of such from whom the greater danger arose. What is said here will hereafter become more evident from the words of Jude, [Jude 1:4,] who treats exactly of the same subject.
Who privily shall bring in. By these words he points out the craftiness of Satan, and of all the ungodly who militate under his banner, that they would creep in by oblique turnings, as through burrows under ground. (163) The more watchful, then, ought the godly to be, so that they may escape their hidden frauds: for however they may insinuate themselves, they cannot circumvent those who are carefully vigilant.
He calls them opinions of perdition, or destructive opinions, that every one, solicitous for his salvation, might dread such opinions as the most noxious pests. As to the word opinions or heresies, it has not, without reason, been always deemed infamous and hateful by the children of God; for the bond of holy unity is the simple truth. As soon as we depart from that, nothing remains but dreadful discord.
Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people separated from all the pollutions of the world, and devoted to holiness and innocency. They, then, who throw off the bridle, and give themselves up to all kinds of licentiousness, are not unjustly said to deny Christ by whom they have been redeemed. Hence, that the doctrine of the gospel may remain whole and complete among us, let this be fixed in our minds, that we have been redeemed by Christ, that he may be the Lord of our life and of our death, and that our main object ought to be, to live to him and to die to him. He then says, that their swift destruction was at hand, lest others should be ensnared by them. (164)
(163) “Peter intimated that the heresies of which he speaks were to be introduced under the color of true doctrine, in the dark. as it were, and by little and little; so that the people would not discern their real nature.” — Macknight.
(164) The word here for “Lord” is δεσπότης, which is more expressive of power and authority than Κύριος, commonly rendered “Lord.” This seems to intimate the character of the men alluded to: they denied Christ as their sovereign, as they rendered no obedience to him, though they may have professed to believe in him as a Savior. — Ed