2 Peter 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 (Jeremiah 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. 1 Kings 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. Jeremiah 27:9; Isaiah 8:19). The cardinal distinction between the true and the false prophet lay in the moral character of their teaching (Jeremiah 23:21-22). ψευδοδιδάσκαλοι. The characteristics of their teaching are well-marked in this Epistle. See Introduction, pp. 115 ff. Compare Philippians 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 Galatians 2:4; 2 Corinthians 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 (2 Peter 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, 2 Peter 1:5. The idea of stealth is present in παρεισάκτους (Galatians 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 Galatians 5:20, 1 Corinthians 11:19, the sense is “dissensions,” arising from such diversity of opinion. It is used in the sense of “sect” in Acts 5:17; Acts 15:5; Acts 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. Mark 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 (2 Samuel 7:23). The reference here, however, is to Christ (cf. Mayor, p. 17.). The N.T. use of ἀγορ. is illustrated in 1 Corinthians 6:20, where reference might be to God; but in 2 Samuel 7:23 reference is clearly to Christ. So in Revelation 5:9. Cf. our Lord's words in Mark 10:45, about “giving his life a ransom” and Jude 2 Peter 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 2 Peter 1:14. ἐπάγοντες. The middle might have been expected. cf. v. 5, where the active is suitably used.