FALSE DOCTRINE
ONE STEP AT A TIME

By Jeff Belknap

The wise man teaches us that among God’s people, there are those “who leave the paths of uprightness, to walk in the ways of darkness” (Prov. 2:13). As hard as it is for us to accept, many well-known instructors of truth have journeyed down the road to destruction (Prov. 14:12). These digressions take place in a gradual way (Heb. 3:12-13; II Pet. 2:3).

As with all sin, false doctrine begins within man’s heart. After error is conceived in one’s heart, he is drawn away from truth after his own lust (i.e. fables, II Tim. 4:3-4; I Tim. 1:4; 4:7; Tit. 1:14 ; II Pet. 1:16 ). The philosophy of the world and vain deceit “come from within, and defile the man” (Mk. 7:21 -23; Psa. 56:5). This is why God wants us to “guard” our hearts, for out of them flow “the issues of life” (Prov. 4:23 ). The wise man wrote, “As a man thinketh in his heart, so is he” (Prov. 23:7).

Therefore, Paul instructs us to “think” on whatsoever things are “true” (Phil. 4:8) and “not to think beyond what is written” (I Cor. 4:6; II Cor. 10:5). When we follow this advise, our lips will speak only “right things” (Prov. 8:6; I Pet. 4:11 ), for “out of the abundance of the heart the mouth speaketh” (Matt. 12:34 ). Peter’s rebuke of Simon illustrates this perfectly. After Simon attempted to purchase the miraculous ability to bestow spiritual gifts upon others, Peter rebuked him and said, “Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:21 -22; emp. jhb). Simon’s error began in his heart, and it was for this thought (expressed by his words) that he required forgiveness.

The next step along the pathway to false doctrine is “holding” error. The Bible emphasizes the fact that we are to “hold the traditions” (i.e., ordinances) of the apostles (II Thess. 2:15 ; emp. jhb) and to “hold fast the pattern of sound words” (II Tim. 1:13 ; emp. jhb). Paul wrote that elders must hold fast “the faithful word,” for there are many “vain talkers and deceivers” (Tit. 1:9-10). We are commanded to “prove all things” and to “hold fast to that which is good” (1 Thess. 5:21 ; Eph. 5:10 ; emp. jhb). However, in order to hold fast to what is good, we must first empty our hands of that which is contrary to good (cf. Jas. 4:8).

In Revelation 2:14-15, the Lord reprimanded the church in Pergamos “because thou hast there them that hold the doctrine of Balaam” as well as “them that hold the doctrine of the Nicolaitanes,” which thing Jesus said, “I hate” (emp. jhb). They were rebuked for continued fellowship with those who simply held a false doctrine. Therefore, the Bible clearly teaches that continued fellowship with one who “holds” a false doctrine is a sin that God will hold “against” us (Matt. 12:30 ).  In light of this, when we discover that a brother is holding an erroneous doctrine, loving admonitions are in order (Gal. 6:1; Jude 22-23).  Hopefully, this will turn him from the error of his way (II Tim. 2:24 -26; Jas. 5:19 -20), so that fellowship may continue (I Cor. 15:33 ). Scripture teaches that if error is not challenged, it will only get worse (II Tim. 2:16 ; 3:13 ).

The way of the Lord is well illuminated, and its borders are plain (Psa. 27:11; Jn. 8:12 ). When one rejects the truth in favor of error, then it is he who has departed from the light into the realm of darkness (I Jn. 1:6-7). He removed himself from the sphere of fellowship with God and His children. The brother who remains on the path of righteousness is not responsible for drawing lines of fellowship, as some contend (Psa. 119:105; Eph. 5:11 , 13). God asks, “Can two walk together, except they be agreed?” (Amos 3:3).

The next step from the paths of uprightness into darkness is the informal sharing of the false doctrine (i.e. discussing it privately, just answering questions about it). Some believe there is a difference between “public teaching” (e.g. a sermon preached or published material) and more private discussions, in which a brother is “just answering questions.” While they would consider the former scenario to be teaching, they would deny that the latter is. However, a careful examination of the Scriptures proves otherwise (II Tim. 2:15 ; Acts 17:11 ).

First of all, when the apostle Paul was speaking to the Ephesian elders, he stated that he had “taught” them “publicly, and from house to house” (Acts 20:20 ; emp. jhb). Here, inspiration clearly reveals that a “private discussion” about scriptural matters in a person’s house is teaching. Paul said that there would be those who “creep into houses, and lead captive silly women laden with sins, led away with divers lusts” (II Tim. 3:6, emp. jhb). There are also those “whose mouths must be stopped, who “subvert whole houses, teaching things which they ought not...” (Tit. 1:11; emp. jhb). It is unfortunate that much heresy is implanted into the hearts of men and women in the privacy of their own homes. In spite of these warnings, there are many who think that we should tolerate heretical doctrine as long as its advocate “hasn’t gone public.”

However, as brother Donnie Rader points out in his book: Divorce & Remarriage; What Does The Text Say?, (APPENDIX, page 146), “There is just as much harm done by those who teach privately and again disturb congregational peace or cause others to enter into or continue in adultery.  This often happens when a man goes to a place to hold a meeting.  He may not say anything about his position in the pulpit, but as he goes from house to house eating and visiting with the brethren, they may ask him what he thinks about divorce and remarriage.  He then has an opportunity to teach his erroneous views.” 

Not only can destructive doctrines be spread in private discussions behind closed doors, they can also be sown by simply answering questions in various settings. At times, Jesus taught doctrine by simply answering questions (cf. Matt. 22:23ff). Beginning in verse 23, the Sadducees came to Jesus to ask Him a marriage question (which was actually a query designed to dismiss His teaching on the resurrection). In verses 29-32, Jesus replied to their question in a mere four sentences, after which in verse 33, the Bible says, “And when the multitude heard this, they were astonished at his doctrine” (emp. jhb). Though his response was brief, the scripture refers to the Lord’s answer as “doctrine.” Similarly, Jesus’ teaching in Matthew 19:3-9 regarding marriage and divorce stemmed from answering a question. If Jesus taught doctrine (or the truth) by simply answering a question (v. 3), then it follows that false doctrine can also be taught in the same way (all emphasis mine, jhb).

Whenever error is disseminated, it has the potential to deceive others, no matter how the subject is raised. The place and context are inconsequential! No corrupt words are to proceed out of one’s mouth, regardless of the surroundings or circumstances. Only that which is “good to the use of edifying” is authorized, that it “may minister grace unto the hearers” (Eph 4:29; Col. 4:6). We are commanded to “speak the oracles of God” (I P. 4:11, emp. jhb) and “the things which become sound doctrine” (Tit 2:1, 7; emp. jhb). Speaking outside the realm of truth will only cause divisions in the body (cf. I Cor. 1:10). Furthermore, John doesn’t tell us to wait until a brother brings another doctrine. Instead, he orders us to reject the one who falls short of completely communicating the doctrine (carefully consider II Jn. 1:10). When we know that a brother doesn’t hold the complete truth on marriage, divorce and remarriage (or any other subject for that matter), how can we expect him to teach the whole counsel of God (Acts 20:27; Jas. 2:10)? In doing so, he would thereby expose his own error.

Obviously, the last step down the path of false doctrine is publicly teaching it and/or practicing it. Brethren generally agree that the line of fellowship is crossed at this point, yet so much needless destruction has already been incurred by our preceding neglect (Ecc. 8:11)! Due to the insidious progression of false doctrine, it often goes unopposed until it is too late. Have we not learned enough from our recent history to realize the importance of addressing error before firm convictions are formed?

Physically speaking, one who is suicidal will usually progress to his demise in a very subtle way. First he ponders the thought. Next, he begins to voice his ideas with a few, in private. Finally, just prior to ending his life, he begins to engage in more public discussions. When should all of this have been taken seriously? Even more unfortunate is that committing spiritual suicide not only harms oneself, but also those influenced along the way (Mt. 15:14; Rom. 16:17-18).

It is said that, “an ounce of prevention, is better than a pound of cure.” When we avoid facing a false doctrine until a brother is completely emboldened and has publicly proclaimed (orally and/or in writing) his long standing erroneous doctrine, it’s no wonder we are unsuccessful in turning him from the error of his way (I Pet. 2:15). It doesn’t matter where on the continuum of false doctrine he is presently “abiding” (II Jn. 9). Whether at the point of “holding” error, informally sharing it, publicly teaching it, or practicing it, he is equally in sin. Can a man take fire in his bosom without consequence (Prov. 6:27)?

Brethren, we must acknowledge where God has drawn the line of fellowship and remain within its confines (Psa. 27:11; Prov. 4:11 ). When we step over that boundary to keep company with a beloved and respected brother in error, we leave God on the other side (I Jn. 1:6-7). 

Home | Search This Site