This is normative instruction for how Christians are to respond to persecution and evil in general. However, presumably the persecutor/evildoer is an outsider, not a leader or minister of the Church. Therefore, this passage, contrary to the opinion of some, is not applicable to the subject of how to respond to false teachers in the church. Similar arguments apply to other irenic passages that are sometimes taken out of context to weaken justified resistance to false teaching.
Rom. 16: 17 I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. 18 For such persons do not serve our Lord Christ, but their own appetites and by smooth talk and flattery they deceive the hearts of the naive.
This is a clear Apostolic commanded how we are to react to "those who cause divisions and create obstacles contrary to the doctrine that you have been taught": (1) vigilance- "watch out for them" -- and (2) avoidance -- not "indaba," "fellowship with them," or "engage them in discussion." How much more, then, would this apply to false preachers or polluted spiritual "leaders?"

Wiersbe says,
Not everyone was working with Paul for the spreading of the Gospel. There were some who, for selfish reasons, were dividing the churches by teaching false doctrine . . . Instead of preaching the truth, these men spread their own religious propaganda, using deceit and clever speeches . . . Paul gives two instructions: mark them (identify them), and avoid them . . . It is a matter of obedience to the Lord and testimony to others. The issue is not making or keeping friends, but pleasing the Lord and maintaining a consistent testimony. Romans 16:20 suggests that these false teachers really come from Satan, and one day even he shall be completely defeated.

Jamieson, Fausset, & Brown say,
The fomenters of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Ro 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare 2 Th 3:6, 14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.
Matthew Henry says,

Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who . . . causelessly separate from their brethren, and by perverse disputes, censures, and evil surmising's, alienate the affections of Christians one from another-these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at . . . A danger discovered is half prevented. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness.-- Their word will eat as doth a canker." . . . Because of the pernicious policy of these seducers, v. 18, the worse they are, the more need we have to watch against them.

I Cor. 5: 1 It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father's wife. 2 And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. 3 For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. 4 When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, 5 you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
Although this passage is not dealing with church leaders, note that Paul does not plan to "sit down and dialogue" with the offender, but has "already pronounced judgment on the one who did such a thing," and orders he be "removed" and delivered "to Satan for the destruction of the flesh."

Paul goes on in v. 11 to order us not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler--not even to eat with such a one. 12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13 God judges those outside. "Purge the evil person from among you." Clearly, in the context of "the church," with anyone who bears the name of brother, action, not talking, is commanded where great evil is involved; we are not to "associate" with then or "eat" with them. God does not want endless debate or indaba where great rejection of Scripture is involved; He wants repentance, so that his spirit may be saved in the day of the Lord.
I Cor. 16: 22 If anyone has no love for the Lord, let him be accursed. Our Lord, come!
This shows the correct Apostolic attitude toward those who have heard the Word and rejected it.

II Cor. 6: 14 Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? 15 What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? 16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. 17 Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, 18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty."

Although most commentators apply this passage to marriage, business partnership, etc., it obviously has applicability to matters of ecclesiastical leadership. If a church leader is demonstrably rejecting Biblical teaching and universal church precedent, is he not taking the place of an unbeliever?
Vincent says,

Unequally yoked (ἑτεροζυγοῦντες). Only here in the New Testament. Not in classical Greek, nor in Septuagint, though the kindred adjective ἑτερόζυγος of a diverse kind, occurs Lev. 19:19. Unequally gives an ambiguous sense. It is not inequality, but difference in kind, as is shown by the succeeding words.

Wiersbe says,
Note the nouns that Paul used: fellowship, communion, concord (harmony), part, agreement. Each of these words speaks of having something in common. The word concord gives us our English word "symphony," and it speaks of beautiful music that comes when the players are reading the same score and obeying the same leader.
II Cor. 11: 4 For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough . . . 12 And what I am doing I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. 13 For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. 14 And no wonder, for even Satan disguises himself as an angel of light. 15 So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.

In defending his apostleship against false apostles, Paul clearly teaches us the following points, inter alia:
(1) There are those who teach another (!allon) Jesus, in a different (+eteron) Spirit, and/or another (+eteron) Gospel (v. 4).
(2) Paul says that in such a case, he is willing to do whatever is necessary "to undermine ("cut off occasion"- KJV) the claim" (v. 12) of these false teachers.
(3) These heretical teachers are "false apostles" (v. 13a), not "differing brethren with whom we must hold discussions and discuss differences."
(4) These heretical teachers are "deceitful workmen" (v. 13b), not interested in honestly seeking truth, but rather interested in privily injecting their poisonous teachings.
(5) These heretical teachers are "disguising themselves as apostles of Christ" (v. 13c), i.e. they are most assuredly not true apostles of Christ, though they may have been tolerated in teaching positions and ecclesiastical leadership (v. 4, "you put up with it readily enough").
(6) As Satan disguises himself as an angel of light, so his "ministers" (v. 15, KJV) "disguise themselves as [i.e., "are not"] servants of righteousness" (v. 15a), and they shall be cast into Hell in the end "Their end will correspond to their deeds" (v. 15b).
(7) These heretical teachers are, in truth, servants of Satan (v. 15, "his [Satan's] servants, also, disguise themselves as servants of righteousness." They are not fellow-
Christians, deserving of continued further discussion of already-settled "once for all" basic doctrines of the faith.
Therefore, since they are not true apostles of Christ (as determined by their continuing false basic doctrine), they should not continue to be regarded as authoritative and respectable, but opposed and "undermined" (v. 12) by competent teachers of truth. We underestimate the intensity, reality, and stakes of this critical spiritual warfare at our own (and the Church's) great peril.
MacDonald says,

Paul's real estimate of these men, pent up so far in the Letter, at last bursts forth. He can contain himself no longer! He must call them what they are. Such are false apostles in the sense that they never were commissioned by the Lord Jesus Christ. They either assumed the office themselves or had it conferred on them by other men. They are deceitful workers, and this describes the methods by which they went about from church to church seeking to gain adherents to their false teachings. Transforming themselves into apostles of Christ, they pretended to represent Him. Paul has no desire to be on the same level as such men.

Utley says,
These were not sincere Christians who were misled. These were spiritually lost men (cf. v. 14) attempting to divide the church of God (cf. 1 Cor. 2:10--15). They were wolves in sheep's clothing (cf. Matt. 7; Acts 20:29).

Matthew Henry says,
There were counterfeit prophets under the Old Testament, who wore the garb and learned the language of the prophets of the Lord. So there were counterfeit apostles under the New Testament, who seemed in many respects like the true apostles of Christ. And no marvel (says the apostle); hypocrisy is a thing not to be much wondered at in this world, especially when we consider the great influence Satan has upon the minds of many, who rules in the hearts of the children of disobedience.
Gal. 1: 8 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.
Doubling his statement for unusual emphasis, Paul says the preacher of any other gospel than the true one must not be tolerated because of his position, or dialogued with, but accursed.

Calvin says,
[Paul] justly demands from all, equally with himself, subjection to the word of God . . . it is unlawful for any man to teach anything contrary to what they had learned. Observe the expression--ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations.
Gal. 2: 4 Yet because of false brothers secretly brought in--who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery-- 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.
Paul states that when "false brethren" sought to corrupt sound doctrine, his example to us was to "not yield in submission even for a moment," in order (+ina) to enable the preservation of sound doctrine.

Gal 2: 11-14 But when Cephas came to Antioch, I opposed him to his face . . . the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy . . . their conduct was not in step with the truth of the gospel.
Paul relates that he emphatically and publicly opposed [not indaba'd] even fellow-Apostle Peter when it came to matters of false doctrine.
In I Timothy 1:3 Paul commands to . . . charge ["order"] certain persons not to teach any different doctrine.
II Timothy 3:5, 8 . . . having the appearance of godliness, but denying its power. Avoid such people . . . Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.

Although this passage in context describes evil people in general, not sincere church leaders, nevertheless it may be that some current leaders are at least partly described here; the apostolic attitude is clear regarding those who have the appearance of godliness, opposing godly leadership, and are disqualified regarding the faith.
Matthew Poole says,
From such turn away; from such kind of professors as were before described, the apostle willeth Timothy to turn away, both as to having any church fellowship or communion, or any intimacy of converse with them.

Radmacher, Allen, & House say,
Denying its power describes religious activity that is not connected to a living relationship with Jesus Christ . . . This kind of religion provokes God's anger (Is. 1:10--18; Matt. 23:25--28). Turn away is a command for Timothy to avoid the evil persons described in vv. 2--5. We are not to link up in common cause with them (1 Cor. 15:33).

McGee says,
"From such turn away" means that the believer is to avoid them. Let me ask you a question: If you are in a dead, cold, liberal church, and you are a true believer, what are you doing there when the Word of God says to avoid those things?

Kistemaker says,
They have infiltrated the church . . . And even should they be excommunicated; they will still pretend to be eminent Christians. They are described as having a form, a mere semblance or appearance (cf. Rom. 2:20) of piety (see on 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11), but denying (literally, "having once for all denied") its power . . . They have no love for God, nor for his revelation in Jesus Christ, nor for his people. Hence, since they are not Spirit-filled men, it is not surprising that they lack power.

Lange, Schaff, & van Oosterzee say,
But denying the power thereof (viz., τ.εὐσεβείας), τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι; so that they not only miss the power of godliness, but wilfully reject it (comp. the delineation of false prophets, Matt. 7:15--20).
In Titus 3, Paul orders us to have nothing to do with a person who continues to cause division after two (not endless) warnings. Here is clear Biblical precedent for how long we should continue to discuss matters of deviation from Scripture! There is a Biblical limit to discussion, indaba, and dialogue: 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned. (KJV: 10 A man that is an heretick after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.)

Calvin says,
Avoid an heretical man . . . there will be no end of quarrels and disputes, if we wish to conquer obstinate men by argument; for they will never want words . . . [Paul] now forbids him [Titus] to waste much time in debating with heretics . . . Such is the cunning of Satan, that, by the impudent talkativeness of such men, he entangles good and faithful pastors, so as to draw them away from diligence in teaching . . . Paul does not wish that the servant of Christ should be much and long employed in debating with heretics . . . There are some matters on which Christians may differ from each other, without being divided into sects . . . But whenever the obstinacy of any person grows to such an extent, that . . . [he] interrupts the course of sound doctrine, in such a case we must boldly resist . . . After the first and second admonition; for neither shall we have a right to pronounce a man to be a heretic, nor shall we be at liberty to reject him, till we have first endeavoured to bring him back to sound views. He does not mean any "admonition" whatever, or that of a private individual, but an "admonition" given by a minister, with the public authority of the Church; for the meaning of the Apostle's words is as if he had said, that heretics must be rebuked with solemn and severe censure.

Barlow & Tuck say,
After the first and second admonition.--The admonition is a reprimand including both blame and exhortation. We may remind ourselves of our Master's words: (1) "Tell him his fault between thee and him alone"; (2) "Take with thee one or two more"; (3) "Tell it to the Church." These are the three steps before avoiding the impenitent brother.

Gill says,
. . . every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected: after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church-communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Matt. 18:15, 16 but of public admonition, in the name of the church.

Lange, Schaff, & van Oosterzee say,
An heretical man, αἱρετικὸν ἄνθρωπον, hœreticus; whoever, by his own forwardness, breaks up the unity of the church (comp. 1 Cor. 11:19; Gal. 5:20; Rom. 16:17), especially by propagating errors which conflict with the orthodoxy of sound Apostolic doctrine.--After one and a second admonition; after thou hast repeatedly, but fruitlessly, warned him to turn from his error, to profess the pure doctrine . . .Shun, παραιτοῦ (1 Tim. 4:7). Cease to exhort and warn him any farther, since it will certainly be fruitless.

The next passage explicitly deals with "false prophets" who will be "among you" (i.e., the New Testament church), misleading "many." False prophets do not arrive plainly telling the people what they really are; counterfeit money is dangerous because it mimics the real thing. Because false prophets are often difficult to detect, it must not be assumed that those advocating gross immorality and blasphemous positions are necessarily true brethren just because they are in ecclesiastical leadership. This real possibility must be seriously considered along with the apostolic attitude expressed in this extended passage:
II Peter 2: 1 But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.
MacDonald says,

These false teachers take their place inside the church. They pose as ministers of the gospel. This is what makes the peril so great . . . they are masters of deception. They carry the Bible and use orthodox expressions--though using them to mean something entirely different.

Utley says,
"destructive heresies" This term is used in three ways in the NT: (1) as a religious sect or group (cf. Acts 24:14; 26:5); (2) as the teachings that are contrary to orthodoxy (cf. 2 Pet. 2:1); or (3) as divisions within Christianity (cf. 1 Cor. 11:19).
2 And many will follow their sensuality, and because of them the way of truth will be blasphemed. 3 And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep. 4 For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; 5 if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; 6 if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; 7 and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked 8 (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); 9 then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, 10 and especially those who indulge in the lust of defiling passion and despise authority.
"The cardinal distinction between the true and the false prophet lay in the moral character of their teaching (Jer. 23:21, 22)"

Bold and willful, they do not tremble as they blaspheme the glorious ones, 11 whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord. 12 But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, 13 suffering wrong as the wage for their wrongdoing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions [KJV "love feasts"], while they feast with you.
Could this be a reference to those who share the Eucharist, our "love feast," with us?
14 They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! 15 Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing,
Balaam was a prophet!

16 but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet's madness. 17 These are waterless springs and mists driven by a storm. For them the gloom of utter darkness has been reserved. 18 For, speaking loud boasts of folly (KJV "great swelling words of vanity"), they entice by sensual passions of the flesh those who are barely escaping from those who live in error. 19 They promise them freedom,
This is a perfect description of those who countenance sexual perversion while not demanding repentance.
but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. 20 For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first.
Obviously, these are not outsiders, but leaders ("false prophets") within the church who have allegedly repented.
21 For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. 22 What the true proverb says has happened to them: "The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire."
III John: 9 I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. 10 So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.
Paul mentions than a local church leader named Diotrephes has rejected his authority. Evidently Diotrephes is a pastor/elder, since he is able to excommunicate people at will. Although Paul is admittedly vague about what he intends to do about it, he nevertheless affirms that he will deal with the situation when he comes. (Verse 14 indicates that he has is planning on a personal visit -- I hope to see you soon, and we will talk face to face.) Possibly his failure to say much about what he plans to do is strategic because he does not want to "telegraph" his planned course of action before being there in person to deal with the fallout.

D. Other New Testament Statements Regarding False Teachers

Matthew 2: 7 But when he [John the Baptist] saw many of the Pharisees and Sadducees [religious leaders] coming to his baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, 'We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.
Jude: [NOTE: Godly scholars are divided on whether the author of Jude was an apostle or not. Since that is peripheral to the subject of this paper, we will take no position on this other than to arbitrarily include his canonical words in Section D rather than Section C.]
3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

The Evangelical Commentary says,
The word contend (Gk. epagōnizomai) appears only here in the New Testament. It is a word from which we get our English agonize and was used in New Testament times of the struggle between wrestlers. The emphasis is upon great effort being expended. Presumably, "contending for the faith" involves recognition of error, clarification of truth, refutation and rebuke of false teachers, and eventual exclusion.

4 For certain people have crept in unnoticed

These are in the church, and undetected. "The phrase have crept in unnoticed translates one word in Greek (pareisduō) and pictures a thief slipping in a side door."
who long ago were designated for this condemnation [KJV "who were before of old ordained to this condemnation"]
Tuck says,
Of old ordained . . . The sentence has been well rendered thus: "who were long ago before marked out as on their way to this condemnation." "Ordained" means "written down," or "written up"; the "metaphor may come from the practice of posting up the names of those who had to appear in court for trial."
ungodly people, who pervert the grace of our God into sensuality [aseleia,"lasciviousness (KJV), filthy, no restraints"]
These twist Biblical doctrines of grace, allowing immorality as though it were acceptable in the church. Thus Poole,
Turning the grace of our God into lasciviousness; abusing the doctrine of the grace of God, and benefits of Christ revealed in the gospel, especially the doctrine of Christian liberty, to the encouraging themselves and others in the vilest lusts, 2 Pet. 2:1
and Gray,
lasciviousness, taking advantage of God's mercy to sin that grace may abound. Antinomians. denying, not theoretically, but practically.
and deny our only Master and Lord, Jesus Christ. 5 Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. 6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day-- 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. 8 Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority,

Sexual immorality, and rejecting Godly (and Biblical) authority.
. . . 11 Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion. 12 These are hidden reefs [KJV "blemishes"] at your love feasts, as they feast with you without fear, shepherds
Clearly, pastors/leaders!
feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; 13 wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever. 14 It was also about these that Enoch, the seventh from Adam, prophesied, saying, "Behold, the Lord comes with ten thousands of his holy ones, 15 to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him." 16 These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. 17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18 The] said to you, "In the last time there will be scoffers, following their own ungodly passions." 19 It is these who cause divisions, worldly people, devoid of the Spirit.
How can shepherds who are truly filled with the Spirit advocate sodomy among church members?
20 But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22 And have mercy on those who doubt; 23 save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.
Although this passage says little about specific ways to deal with false teachers, it tells us much about what a Biblical attitude towards those with false doctrine and false living should be.

Jude's purpose in his letter was twofold: he wanted to expose the false teachers that had infiltrated the Christian community, and he wanted to encourage Christians to stand firm in the faith and fight for the truth. Jude recognized that false teachers often peddled their wares unnoticed by the faithful, so he worked to heighten the awareness of the believers by describing in vivid detail how terrible dissenters actually were. But more than simply raising awareness, Jude thought it important that believers stand against those working against Jesus Christ.
-- Chuck Swindoll, Book of Jude Overview, n.d.
Rev. 18: 4 Then I heard another voice from heaven saying, "Come out of her, my people, lest you take part in her sins, lest you share in her plagues; 5 for her sins are heaped high as heaven, and God has remembered her iniquities.
The sum total of all these New Testament teachings about, and attitudes towards, false teachers is striking, although often foreign to the ears of those conditioned by decades of Anglican "graciousspeak." These things are written for our admonition (I Corinthians 11:10).

END OF PART 2