Avoiding Cultural or Personal Bias in Teaching Doctrine Examples
The New Testament frequently warns against "different doctrines" or "strange doctrines," emphasizing the importance of adhering to a consistent and unified body of teaching [1, 4]. This concern is evident in passages such as 1 Timothy 6:3, which speaks against those who "teach otherwise" than the established doctrine [2]. The apostle Paul, in his letters to Timothy and Titus, repeatedly instructs them to guard against teachings that deviate from the truth [1, 3, 6].
The concept of "different doctrine" (ἑτεροδιδασκαλεῖν, heterodidaskalein) in 1 Timothy 1:3 and 6:3 can be understood as teaching something distinct from the apostolic message [1]. John Calvin notes that this term can mean "to teach differently" or "to teach a different doctrine," suggesting a departure from the established truth [1]. John Gill elaborates on this, explaining that "another doctrine" refers to teachings that diverge from what the apostles had taught, such as those concerning the duties of servants to masters, or more broadly, any doctrine contrary to the Bible and Christ's teachings [2]. These "different doctrines" are often characterized by their novelty and their tendency to introduce new forms of teaching that can lead to ambition or error [1].
The warnings against such doctrines are not merely about minor disagreements but about fundamental deviations that can undermine faith and order within the Christian community [4]. For instance, in Hebrews 13:9, believers are cautioned not to be "carried about with divers and strange doctrines" [4]. Gill interprets "divers" as referring to the variety and multitude of doctrines that might include legalistic rites, traditions of elders, or human philosophies, all of which contrast with the singular, uniform doctrine of Scripture, Christ, and the apostles [4]. These strange doctrines are often inconsistent with God's perfections, Christ's person and offices, and the truth of the Scriptures [4].
The early church leaders, like Timothy and Titus, were tasked with upholding sound doctrine and refuting error [3, 5]. John Chrysostom highlights the dual responsibility of commanding and teaching, indicating that some matters require direct instruction while others necessitate careful explanation [5]. This implies a need for discernment in how doctrine is presented and defended [5]. Matthew Henry, commenting on Titus 3:9, advises shunning "idle and foolish enquiries" that do not contribute to God's glory or edifying knowledge, distinguishing them from "needful questions" that promote useful understanding [3]. This suggests that not all theological discussions are equally valuable, and some can be distractions from core truths [3].
The concern over "different doctrines" also extended to the conduct and character of those who taught them. Paul often linked erroneous teaching with moral failings or improper motives [6]. Adam Clarke, in his commentary on 2 Timothy 3:10, points out that Timothy was well-acquainted with Paul's doctrine, conduct, and motives, which stood in stark contrast to the false teachers [6]. Paul's "long-suffering with those who walked disorderly" and his "patience in all adversities" served as a model against the disruptive and often self-serving practices of those who promoted alternative teachings [6]. This underscores that the integrity of the teacher and the consistency of their life with their doctrine were crucial indicators of truth [6].
The emphasis on sound doctrine was not merely an intellectual exercise but a practical necessity for the health and stability of the church [3, 5]. The apostles understood that deviations in teaching could lead to division, moral compromise, and a weakening of faith [4]. Therefore, the instruction to "command and teach" (1 Timothy 4:11) was a directive to actively promote and defend the truth, ensuring that believers were grounded in the authentic message of the Gospel [5]. This involved not only proclaiming the correct doctrine but also actively refuting and avoiding teachings that were divisive or unedifying [3].
Sources
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 449 Homily XIII. 1 Timothy iv. 11–14 “These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, ”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 3:10: Thou hast fully known my doctrine - And having long had the opportunity of knowing me, the doctrine I preached, my conduct founded on these doctrines, the object I have in view by my preaching, my fidelity to God and to my trust, my long-suffering with those who walked disorderly, and opposed themselves to the truth, and did what they could to lessen my authority and render it suspected, my love to them and to the world in general, and my patience in all my adversities; thou art capable of judging between me and the false teachers, and canst easily discern the di”