False teachings? 2 peter 2
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2Pe_2:1. ψευδοπροφῆται ἐν τῷ λαῷ. ἐν τῷ λαῷ is used for the chosen people in LXX. ψευδοπροφῆται. A class of False Prophets is frequently mentioned in the O.T.
In the earlier ages it is not suggested that there was conscious deceit on the part of the prophet. His prophecy is false, if it is proved so by the event (Jer_28:9). “When a prophet lies, without being inspired by a false or impotent god, it is because God in His anger against Israel’s sin means to destroy him, and therefore put into the prophets ‘a lying spirit’ ”. (Schulz. O.T. Th. i. 257). Cf. 1Ki_22:5 ff.
These are the prophets who cry “peace, peace,” when God is really going to bring judgment. In the later period superstitious acts and pagan practices, such as spiritualism, ventriloquism, professional soothsaying, became common (e.g. Jer_27:9; Isa_8:19).
The cardinal distinction between the true and the false prophet lay in the moral character of their teaching (Jer_23:21-22). ψευδοδιδάσκαλοι.
The characteristics of their teaching are well-marked in this Epistle. See Introduction, pp. 115 ff. Compare Php_3:18 f., “enemies of the Cross,” who brought tears of shame to the eyes of the Apostle; the abuses of the Lord’s Supper in 1 Corinthians 11.; also Gal_2:4, 2Co_11:13.
παρεισάξουσιν. What is the force of παρα-? The idea of “stealth” or “secrecy”—“stealthily to introduce”—is hardly in accord with their character described elsewhere as τολμηταὶ αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες (2Pe_2:10).
Rather the idea seems to be of the introduction of false teaching alongside the true, whereby the ὁδὸς ἀληθείας is brought into disrepute.
Cf. παρεισενέγκαντες, 2Pe_1:5. The idea of stealth is present in παρεισάκτους (Gal_2:5). αἱρέσεις. Clearly αἵρεσις here is used in original sense of “tenet” (“animus,” “sententia”) (So Spitta, von Soden, Weiss; but cf. Zahn., op. cit. ii. 233).
In Gal_5:20, 1Co_11:19, the sense is “dissensions,” arising from such diversity of opinion. It is used in the sense of “sect” in Act_5:17; Act_15:5; Act_24:5.
The ψευδοδιδάσκαλοι were within the Church. Even the “Alogi,” who disputed the fourth Gospel in second century, were not excommunicated. They were, as Epiphanius says, “one of ourselves”. Cf. MME., Expos. Feb. 1908. αἱρέσεις ἀπωλείας.
The Genitive contains the qualifying idea—“corrupting tenets”. Our identification with a great cause may be maintained, as in the case of the false teachers, but personal motives may sadly deteriorate, and the influence of the life may breed corruption. Cf. Ignat. Trall. vi. 1; Eph. vi. 2. καὶ τὸν ἀγορ.… ἀρνούμενοι. καὶ = “even”. Cf. Mar_1:27. If the ordinary use of δεσπότης in early Christian writers is followed here, viz., as referring to God, ἀγοράζω would also be used of God, who redeemed Israel out of Egypt (2Sa_7:23).
The reference here, however, is to Christ (cf. Mayor, p. 17.). The N.T. use of ἀγορ. is illustrated in 1Co_6:20, where reference might be to God; but in 2Sa_7:23 reference is clearly to Christ. So in Rev_5:9. Cf. our Lord’s words in Mar_10:45, about “giving his life a ransom” and Jude 2Pe_2:4.
The “denial” seems to have consisted in an inadequate view of the Person and Work of Christ, and their relation to the problem of human sin. Cf. Epp. of Peter, J. H. Jowett, pp. 230 ff. ταχινὴν. See note on 2Pe_1:14. ἐπάγοντες. The middle might have been expected. cf.v. 5, where the active is suitably used.
XG
But there arose (egenonto de).
Second aorist middle indicative of ginomai (cf. ginetai in 2Pe_1:20).
False prophets also (kai pseudoprophētai). In contrast with the true prophets just pictured in 2Pe_1:20.
Late compound in lxx and Philo, common in N.T. (Mat_7:15). Allusion to the O.T. times like Balaam and others (Jer_6:13; Jer_28:9; Eze_13:9).
False teachers (pseudodidaskaloi).
Late and rare compound (pseudēs, didaskalos) here alone in N.T. Peter pictures them as in the future here (esontai, shall be) and again as already present (eisin, are, 2Pe_2:17), or in the past (eplanēthēsan, they went astray, 2Pe_2:15).
Shall privily bring in (pareisaxousin). Future active of pareisagō, late double compound pareisagō, to bring in (eisagō), by the side (para), as if secretly, here alone in N.T., but see pareisaktous in Gal_2:4 (verbal adjective of this same verb).
Destructive heresies (haireseis apōleias).
Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luk_16:8. Hairesis (from haireō) is simply a choosing, a school, a sect like that of the Sadducees (Act_5:17), of the Pharisees (Act_15:5), and of Christians as Paul admitted (Act_24:5). These
“tenets” (Gal_5:20) led to destruction.
Denying (arnoumenoi). Present middle participle of arneomai. This the Gnostics did, the very thing that Peter did, alas (Mat_26:70) even after Christ’s words (Mat_10:33).
Even the Master (kai ton despotēn). Old word for absolute master, here of Christ as in Jud_1:4, and also of God (Act_4:24). Without the evil sense in our “despot.”
That bought them (ton agorasanta autous). First aorist active articular participle of agorazō, same idea with lutroō in 1Pe_1:18.
These were professing Christians, at any rate, these heretics.
Swift destruction (tachinēn apōleian). See 2Pe_1:14 for tachinēn and note repetition of apōleian.
This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves.
Robertson
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Shalom
Johann. 
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