Evaluating Non-Biblical Examples or Traditions in Theological Discourse

The evaluation of non-biblical examples or traditions in theological discourse often centers on their alignment with biblical teaching and their potential to distract from or contradict core doctrines. The Apostle Paul, in 1 Timothy 6:3, warns against those who advocate "a different doctrine and do not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness" ^[1]. This passage underscores the importance of adherence to Christ's teachings and the doctrine that promotes godliness, suggesting a standard against which other teachings should be measured. John Gill interprets "another doctrine" in this verse as one that deviates from the Bible and from Christ's teachings ^[5].

The concept of "sound words" or "wholesome words" (1 Timothy 6:3) implies a standard of truth and health in teaching ^{[1, 2]}. This aligns with the idea that Christian doctrine should be characterized by sincerity ^[3]. The Jamieson, Fausset & Brown commentary on 1 Corinthians 2:13 emphasizes "comparing spiritual things with spiritual," suggesting that Scripture should be interpreted by Scripture, and that the Gospel mysteries can be illuminated by comparing them with Old Testament types ^[8]. This method prioritizes biblical revelation as the primary interpretive lens.

The New Testament frequently cautions against "divers and strange doctrines" ^{[6, 9]}. The author of Hebrews exhorts believers not to be "carried about with divers and strange doctrines" but to have their "heart established with grace; not with meats" ^[9]. John Gill explains that "divers" can refer to the variety of legal rites, traditions of elders, or human doctrines, contrasting them with the singular, uniform doctrine of Scripture, Christ, and the apostles ^[6]. This highlights a concern that non-biblical traditions, if elevated, can lead believers away from the foundational truths of the faith.

The early Christian church adopted practices from the Jewish synagogue, such as the public reading of Scripture ^[10]. This demonstrates that some traditions can be integrated if they align with and support biblical principles. However, the emphasis remains on the content of the teaching. Calvin, in his commentary on Genesis, acknowledges that the state of the church can sometimes be less flourishing than desired, with the body of the pious scattered ^[4]. This observation suggests that even within established religious communities, there can be deviations or challenges that necessitate a return to foundational principles.

The concern about non-biblical traditions is not merely about their origin but about their potential impact on faith and practice. If a tradition causes "tribulation or persecution" because it deviates from the word, it may indicate a lack of root in Christ ^[11]. Paul's admonition in 1 Corinthians 11:16, "If any man chooses (still after all my arguments) to be contentious," indicates that even after reasoned arguments based on established practices, some may still insist on their own ways ^[7]. This suggests that traditions, when they become a source of contention or depart from universal custom among churches, can be problematic.

Sources

1 Timothy “1 Timothy 6:3 (NASB) — If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness,”
I Timothy “I Timothy 6:3 (Webster) — If any man teacheth otherwise, and consenteth not to wholesome words, [even] the words of our Lord Jesus Christ, and the doctrine which is according to godliness,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
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”
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”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:16: A summary close to the argument by appeal to the universal custom of the churches. if any . . . seem--The Greek also means "thinks" (fit) (compare Mat 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (Co1 1:20). we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in pub”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
Matthew (Baptist/Reformed) “John Gill on Matthew 13:19: Yet hath he not root in himself,.... Nor in Christ; the word is not rooted in him, nor has he the root of the matter, or the truth of grace in him: but dureth for a while; a hearer of the word, a professor of religion, showing some outward respect to the word, and to the preachers of it: for when tribulation or persecution ariseth, because of the word; which is often the case, and must be expected by those who embrace the Gospel, profess the name of Christ, and are willing to live godly in him. Tribulation may intend some lesser and lighter troubles for the sake”

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