"Holding the mystery of the faith in a pure conscience." 1 Tim. 3:9.
Nothing is more clearly seen in the apostolic writings than the decided way in which evil doctrine was resisted. Immorality was also disallowed and dealt with; but the marked care of the inspired writers to preserve "the truth," and their uncompromising attitude toward those who sought to corrupt it are distinctly seen.
It was when Paul knew that something which Peter had done, an act of his, had put in jeopardy the precious truth of justification by faith, and therefore was dishonoring to our Lord, that he, Paul, "withstood him to the face, because he was to be blamed"; and we cannot doubt, from Peter's allusion to Paul after this, that he accepted the reproof and was delivered from the snare. (Gal. 2:11-21; 2 Pet. 3:15, 16.)
We find also, that when the Corinthians had untrue thoughts of resurrection, the Apostle sought to show them that, by denying the resurrection of the body, they were virtually denying the resurrection of Christ (1 Cor. 15:13-20). This made the matter very serious. Further on, when others were teaching what was contrary to "faith" and "a good conscience," Paul, by his apostolic power, delivered them unto Satan, that they might be taught by discipline not to blaspheme (1 Tim. 1:20).
Again, when some teachers added "circumcision" to the finished work of our Lord Jesus Christ, the indignant and decided testimony of the Holy Spirit by an apostle was, "I would they were even cut off which trouble you"; and, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed (Gal. 5:12; 1:8). And let it never be forgotten that whether the Spirit by an apostle is speaking of false doctrine or of evil practice, in each case he warns us that "a little leaven leaveneth the whole lump." Nothing can be a more serious warning to God-fearing souls, or more enjoin us to check evil of every kind in the beginning of its intrusion. (1 Cor. 5:6; Gal. 5:9.)
So much was the preservation of "the truth" cared for by the early Christians, that we find one Apostle saying, "We can do nothing against the truth, but for the truth"; and another, "I have no greater joy than to hear that my children walk in truth." Timothy was enjoined to "preach the word," though some may resist the truth, and to commit "to faithful men" the things that he had heard of Paul among many witnesses, who should "be able to teach others also." (1 Cor. 13:8; 3 John 1:4 Tim. 2:2.) Titus was to speak the things which became sound doctrine, and to rebuke some "sharply" that they might be sound in the faith (Titus 1:13).
Sound doctrine was considered of such paramount importance in the days of the apostles that, when a question had been raised as to how far Gentile believers were under the law of Moses, the apostles, elders, and brethren came together at Jerusalem to consider the matter. The result, after much consideration and conference, was that they were confident from the written Word that they had the Lord's solution of the difficulty. They therefore wrote to the Gentile assemblies, "It seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well," (Acts 15:6-29.) The verdict, therefore, of this famous meeting at Jerusalem exposed and set aside the false doctrine of Judaising teachers, and showed clearly that we who believe are "not under the law, but under grace."
"The truth" began very early to be the object of Satan's attack in various ways, with the view of perverting and undermining it, and of overthrowing the faith of some. Afterward, it was more directly against the Person of our Lord that the efforts of "evil men" were directed; for, it is evident, if the smallest imperfection could be attached to His Person, it would set aside the eternal efficacy of His accomplished work. Thus we should be robbed of all blessings and comfort. But, thank God, Scripture always guards His Person, so that in the inspired pages we seldom find His deity spoken of without an allusion not far off as to His humanity. In the Old Testament, He is brought before us as the Child born, the Son given, the Mighty God, the virgin's Child, yet Immanuel; in the New Testament, He is spoken of as the Lamb of God, the Son of God, born of Mary, Emmanuel, "that eternal life, which was with the Father, and was manifested unto us." 1 John 1:2. His deity and perfect manhood, yet one Person, are continually presented to us—Jesus Christ come in the flesh, Son of God, whose blood cleanseth us front all sin; through whom and in whom God hath given us eternal life.
The Apostle John boldly asserts that "Every spirit which does not confess Jesus Christ come in flesh is not of God" (1 John 4:3; J.N.D. Trans.), so that even untrue doctrine concerning the Person of the Son of God is fatal. Such uncompromising care of the truth of His Person is enforced, that to a Christian lady and her children John wrote, "Many deceivers are entered into the world, who confess not Jesus Christ coming in the flesh.... Look to yourselves.... If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed: for he that biddeth him God-speed is partaker of his evil deeds." 2 John 7-11 (see J.N.D. Trans.). This is very solemn. Nothing can more clearly show the care there was in those days to maintain sound doctrine.
The Apostle Peter also warned the saints against false teachers who would bring in by the bye destructive heresies, and deny the Master that bought them.. that many would follow their dissolute ways, etc. (2 Pet. 2:1, 2).
Jude enjoined all true believers to "earnestly contend for the faith which was once delivered unto the saints," and traced the root of the apostasy to evil doctrines. 1) "The way of Cain," or approach to God without blood. 2) "The error of Balaam," or loving the wages of unrighteousness, while professing to serve God. 3) "The gainsaying of Core," or despising God's order of rule and priesthood, and setting up a false order. Thus the atoning work of Christ, the service of Christ, and the priesthood and lordship of the Son, have all been perverted and supplanted by what is false, on all which judgment is coming. (Jude 1, 11-15.)
Paul's prophetic warning to the saints on leaving Ephesus was: "After my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Acts 20:29, 30. And the remedy for such a time was, "I commend you to God, and to the word of His grace, which is able to build you up," etc. v. 32. Thus we learn that those only who have to do with God and His Word can expect to be kept according to His mind in a time of evil.
Taking a brief glance at the book of Revelation, we find the same care for the truth, and the exposure of evil doctrine. The saints at Smyrna and Philadelphia had to meet "the blasphemy" of those who took the Jewish ground of successional religiousness, and who were in some respects entirely opposed to the truth, but were not Jews. Observe, it is called "blasphemy." The saints at Pergamos were blamed for having some among them who held the doctrine of Balaam, and the doctrine of the Nicolaitans. Thyatira was threatened for allowing Jezebel teaching, which turned hearts from God to idolatry and other corrupt practices. Sardis had not the truth in the love of it—was formal and "dead." Laodicea, however orthodox, went on without Christ, with indifference to His honor, and was therefore ripe for His rejection—to be spewed out of His mouth. Can any warning be more solemn at this moment?
Thus we see what a great cause of trouble and sorrow evil doctrine was to the faithful in apostolic times. Besides diligently laboring in the ministry of the positive truth of God, they had constantly to watch against attacks on the truth by "evil men and seducers." They fought the good fight of faith and contended earnestly for the Word of God as the only final and conclusive authority. This cost Paul many tears and sometimes brought him into collision with those he loved. In his last epistle he says, "All they which are in Asia be turned away from me," and among them he particularly mentions Phygellus and Hermogenes. He had to speak of Alexander the coppersmith having done him much evil, and that Demas, one of his fellow laborers, had forsaken him, "having loved this present world." When Paul was a prisoner before Nero, he said, "No man stood with me, but all men forsook me." Such were some of his sufferings in contending earnestly for the faith once delivered to the saints. On the other hand, he had confidence in God, and added: "Notwithstanding the Lord stood with me, and strengthened me;... and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom: to whom be glory forever and ever. Amen."
Looking onward with a prophetic eye he said, "Evil men and seducers shall wax worse and worse, deceiving, and being deceived"; and the time will come when "They will not endure sound doctrine;... and they shall turn away their ears from the truth, and shall be turned unto fables." Knowing, as the Apostle did, that he would soon leave this earthly scene, he charged Timothy in the most solemn way before God and the Lord Jesus Christ, to watch in all things, endure afflictions, do the work of an evangelist, and to make full proof of his ministry; for, he added, "I am now ready to be offered, and the time of my departure is at hand." (2 Tim. 4:1-6.) He saw the direction things were taking and, by the Spirit, anticipated the time in which we are. Yet, how anxious he was to the last that the truth should be preserved by faithful men! In the immediate prospect of martyrdom Paul could say, "I have fought a [the] good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing." 2 Tim. 4:7, 8.