It is striking that every time false doctrines (doctrines of devils and strange doctrines) are mentioned which do not correspond with the teaching of the Holy Scriptures, the word “doctrine” is written in the plural—“doctrines.” Where the doctrine of the Holy Scriptures is spoken of, the word “doctrine” is always written in the singular, with the clear instructions to “teach no other doctrine.” “Strange doctrines” against “sound doctrine” (1 Timothy 1:3 & 10, cf. 1 Timothy 4:1 & 6 and 

1 Timothy 6:3); this principle is also found throughout the other epistles of the New Testament (for instance, Hebrews 13:9). This means that the Bible only knows one doctrine. This should teach us holy reverence toward the Word of God and how important it is in our expounding to find this doctrine and represent it, and not to teach anything else.

We know various interpretations, but basically there is only one true doctrine where every realm of life and the Church, spiritual history, Israel, sin and justification, eternal life, election, law and grace, the Holy Spirit, eschatology (the Rapture, the millennium, the Bride), etc. are concerned.

1 Timothy 1:7 admonishes us in this connection, that we can teach some things as though they are certain, without having understood them. “Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.” We can in full conviction pass the truth by. We may think we are doing the right thing, and yet be completely wrong.

The true doctrine can best be found through earnest Bible study, and by means of the scarlet thread that runs through the Bible, so that ultimately there is no contradiction. This takes much prayer, careful study, reverence, and the closest possible proximity to the Bible.

An example of this can be found in Acts 18:24-28, “And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ.”

Apollos was an eloquent man and mighty in the Scriptures of the Old Testament. He was educated and fervent in the Spirit. Moreover, he taught diligently concerning the Lord, but he lacked New Testament instruction and orientation. Aquila and Priscilla took him under their wing and expounded the Word of God to him more thoroughly. After this, he was able to preach the Word of the Lord all the more intensely. The work of Aquila and Priscilla was the same as the work of a good New Testament commentary. Some of our contemporaries think they do not need a commentary, but this example shows us the opposite.

It shows us how much the Holy Spirit wants to lead us deeper into the Word of God. For a child of God, there is never an end to learning. We should continually read the Bible and study it, learn to understand the spiritual connections, and pass them on to others. We also need to read commentaries, attend Bible studies or go to Bible schools. We can only pass on what we have learned and understood ourselves. 

In Apollos, the Lord shows us a man who is able to learn and be taught. Simultaneously, we see in him a man who later on adhered strictly to the guidelines of the Word of God, and did not go beyond what the Scriptures teach clearly. “And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another” (1 Corinthians 4:6). 

If, according to 1 Timothy 1:3-11, there are strange doctrines, then there must, of a necessity, also be a sound and accepted doctrine. There is a unique, divine doctrine and other strange, human doctrines. If there is a sound doctrine, there must also be one that makes us “sick.” The sound doctrine strengthens us, the strange ones weaken us. False doctrines confuse; the true doctrine gives assurance.

What characterizes strange, unbiblical doctrines? Strange doctrines are mainly concerned with secondary things. They want to bind people to people or their organizations. “Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:30). This is the origin of all sects and all groups with sectarian traits. They concern themselves with legends, myths, fables and fantasies. Their content is often esoteric or philosophical. They are extra-Biblical, human additions to the Word of God.

Timothy was told to see that no strange doctrines were spread, in 1 Timothy 1:3-4, “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do” (cf. Titus 1:14). Where the genealogies are concerned, this probably refers to the Jews’ desire to find out from which patriarchs they descended. This did not play any further part, however, in the New Testament. “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain” (Titus 3:9). Genealogies often play an important part today in sects, as for instance, with the Mormons. In the New Testament, however, we are no longer concerned about our ancestors, but about our calling, faith and conversion.

Strange doctrines are usually aggressive; they cause quarrels and disputes and do not serve as divine edification. They are often about certain secondary things which are made of primary importance. It is difficult to have a dialogue with the representatives of such doctrines.

False teachers always seem opinionated, arrogant, unyielding, and they ignore every biblical argument. It is impossible to have an edifying conversation with them; it usually ends in futile talk or even quarrels (cf. 

1 Timothy 1:6). A typical sign of a false teacher is that they make the law to be the main thing without regarding the fact that this has been fulfilled (cf. Galatians 1:6-10 and 3:1-5). It is striking that they speak with great assurance and represent their doctrines as being irrefutable, whereas in reality they have not understood the biblical doctrine of justification. A person who has been justified through the Gospel of Jesus does not have to obey any law. The directions in the New Testament fulfill everything, and obedience to these directions is a sign of justification. Thus, in the first letter to Timothy there are more than 30 personal commandments.

The law is good (cf. Romans 7:12), “…if a man use it lawfully” (1 Timothy 1:8). This means, if we look at it and use it for the purpose it was given us. Nobody is justified through the law. The law brings a curse. The law gives us recognition of sin. The law provides protective borders. The law is not of faith. The law leads, however, to faith in Jesus. The law is a schoolmaster to lead us to Christ. The law was not given us as a means of justification, but it leads to justification (Galatians 2:16 & 21, 3:10-13 & 23-25, and Romans 3:20). Somebody rightly said, “The law teaches us three lessons: we should, we haven’t, we can’t.”

In these things, the law is good. Those who use it in this way and through this grasp the grace in Jesus Christ, will be justified. And because they have been justified, the law has lost its validity for them. It has served its purpose. The law is, according to the Scriptures, clearly and unmistakably for the conviction of the lawless, “We know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” 

(1 Timothy 1:8-10).

“Lawless” people are unsaved people, who do not live according to the law. The coming Antichrist is described as “the lawless one” in 2 Thessalonians 2:8 (NIV). Disobedient people are those who openly rebel against the will of God. With “ungodly and sinners, unholy and profane,” everything is described that comes from a life without God. Those who are “murderers of fathers and mothers” are breaking the fifth commandment, “Thou shalt honour thy father and thy mother.” Those who are “manslayers” are breaking the sixth commandment, “Thou shalt not kill.” 

“Whoremongers” are adulterers. Adultery is all sexual relationships outside of marriage. Jesus made it clear that He was in favor of the marriage relationship when He spoke to the Samaritan woman at Jacob’s Well. “The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, 

I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly” (John 4:17-18). The woman was living with a man she was not married to. “Them that defile themselves with mankind” is a reference to homosexuality as it is described in 1 Corinthians 6:9. “Menstealers” is a reference to slave driving and kidnapping, and can certainly also be applied to sects. “Liars and perjured people” are those who do not speak the truth, who resist it.

Everything which contradicts the “sound doctrine” weakens the body of Christ and makes it sick. On the one hand legalism must not be proclaimed, and on the other hand sin may not be called harmless. Paul warns us of legalism as well as of lawlessness. 

What characterizes the sound doctrine? 1 Timothy 1:5 says, “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” We could say here, “The goal of the law or instruction,” because Paul is talking here about “instruction,” “doctrine” or “message.” The Amplified Bible even translates this verse, “The object and purpose of our instruction and charge is love, which springs from a pure heart….” So, these words are meant to portray what the difference is between the pure, good and sound doctrine and the “strange doctrines.” There are four characteristics:

1. Pure love. We do not act selfishly but with the aim of edifying others.

2. A pure heart. We do not have any false motives.

3. A good conscience. The word conscience is mentioned three times in 1 Timothy (1:5, 19               and 4:2). Chapter 1:5-6 tells us that whoever turns away from the pure doctrine, has also turned away from a good conscience. According to verse 19, a good conscience testifies to the fact that we are following the sound doctrine and have not gone astray. And, according to chapter 4:2, the false teachers are seared in their conscience, even if they teach their doctrines as certain. I do not believe, for instance, that a person can deny the divinity of Jesus with a good conscience.

4. Pure faith. Sound doctrine is characterized further in that it is in accordance with the apostolic Gospel, “According to the glorious gospel of the blessed God, which was committed to my trust” (1 Timothy 1:11). The apostle to the Gentiles was entrusted with a special Gospel, which he repeatedly called “my Gospel” (Romans 2:16 and 16:25). What was his Gospel? We must not reduce the word “Gospel” to a purely evangelistic message. The Gospel that Paul received is the whole doctrine that he passes on in his letters. Thus, Paul calls, for instance, the profound epistle to the Romans “Gospel”: “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Romans 16:25, cf. Galatians 1:8-9).

It is the Gospel of “the blessed God” that Paul was entrusted with. What does “blessed God” mean? God is in Himself blessed. He does not need anyone; He possesses everything in Himself. The Word means, “endowed with divine favor and protection.” He does not need us, then. And yet He loves us and wants to win us for Himself through the Gospel. God is not more blessed with us, but we are drawn into His bliss. Everyone who believes in Him is drawn into divine peace and blessed.    (MR0810/419)