by Harry Osborne
A few months ago, several brethren from the area gathered to discuss present differences between brethren regarding the scriptural bounds of fellowship. Some voiced various arguments for having a continuous, on-going fellowship with one teaching doctrinal error -- specifically, error justifying unlawful divorce and remarriage. Others responded, citing specific passages which instruct us not to have an on-going and continuous fellowship with one teaching doctrinal error or engaging in sinful practice (Eph. 5:7-11; Rom. 16:17; 2 Jn. 9-11).
After the study, I talked with one brother who had repeatedly affirmed his willingness to have a known teacher of doctrinal error occupy the pulpit where he preaches. When I asked him what passage would authorize us to receive a teacher of doctrinal error into our fellowship, he gave no passage to authorize such, but instead became increasingly agitated and insistent. Trying to focus the discussion on the Scriptures involved, I noted that the practice he suggested was in direct conflict with 2 John 9-11. At that point, his level of irritation was clearly raised to the point that he cast some personal aspersions, but he still failed to deal with the Scriptures. After again summarizing the basic points taught in the passage, I asked him, "How can the teaching of 2 John 9-11 be harmonized with the practice of receiving a known teacher of doctrinal error into our continuous, on-going fellowship? Though several months have passed, I am still utterly amazed at his reply: "Some of us have found a way."
In the book of Acts, first century Christians were said to be of "the Way" as they followed Christ according to the instruction given by the gospel (Acts 19:8-10, 23; 9:1-4; cf. 18:24-26). To find that way, we go to Scripture. When one seeks to find a new way, he avoids examination of God's word and diverts attention from it. The way found in such a search is the broad way which leads to destruction for all those who travel thereon (Matt. 7:13). The way of Christ is not merely one way among many alternate right ways that may be found by men's devices today. Jesus said, "I am the way, the truth, and the life; no one cometh unto the Father, but by Me" (Jn. 14:6 cf. Gal. 1:6-10).
But as for you, continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work (2 Tim. 3:14-17).
Were the words of the apostle intended only for Timothy to use as a pattern? No, for Paul also says, "And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also" (2 Tim. 2:2). What is said of this inspired writing equally holds true for the word of God as a whole. It defines the pattern for our actions in every matter of spiritual concern. Thus, God's revealed will through the apostles was given so that all men can understand exactly what the Lord expects of us and then act accordingly. This we can and must do (Eph. 3:1-7; 5:17; 2 Pet. 1:3).
Not only does God's word provide us with a positive pattern showing us what we ought to do, but it also instructs regarding the pattern for corrective measures to be taken when people have violated that will. This is made obvious as the apostle continues on to command,
Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some (2 Tim. 2:14-18).
How are we to know the difference between the words about which we are "not to strive" and those we must "shun" along with the teacher? The inspired writer defines the dividing line when we must "shun" the teaching and that teacher by noting their effect in these phrases:
(1) "for they will increase to more ungodliness"
(2) "their message will spread like cancer"
(3) "who have strayed concerning the truth"
(4) "they overthrow the faith of some"
When any teaching and teacher have that effect upon the souls of men, that teaching and teacher must be shunned as God commands! Failure to heed this instruction will put in jeopardy the eternal destiny of those who may hear the error and be persuaded by it. The same point is made by John in clear words.
(1) who "transgresses and does not abide in the doctrine of Christ"
(2) who "does not bring this doctrine" (i.e. the doctrine of Christ)
(3) who partakes of "evil deeds"
To "receive" such an one, we would be guilty of sharing and aiding in the erroneous doctrine and the evil of the teacher. Again, nothing is said by the inspired writer about the honesty of the teacher of error or the clarity of the doctrine under consideration. If one teaches that which transgresses the doctrine of Christ with entirely pure motives, the teaching will still lead people to leave fellowship with God and participate in sin. Thus, it must be opposed by all who love the truth of God and the souls of men. Furthermore, John viewed the truth as that which we can know and practice (2 Jn. 6). Therefore, when it comes to error which transgresses the doctrine of Christ and the one who teaches that error, the inspired apostle tells us that we must "not receive" the teaching or the teacher. The pattern taught by inspiration is too plain to miss! Those who seek to accommodate the teaching or teacher of error which will destroy men's souls need to heed that pattern.