FOR a minister of Christ fearlessly to oppose false teachers is to subject himself to vitriolic criticism and his ministry to the most strenuous opposition. And, strange to say, in many cases the bitterest criticism and most determined opposition do not come from the false teachers or their followers. It is to be expected that this will be their attitude, unless God in His mercy grants them repentance to the acknowledging of the truth. But it is no little surprising that many times this attitude is shared by souls who on other points are apparently most earnest Christians. Even ministers who are undeniably scriptural in the essentials of their testimony frequently become the persecutors of fellow believers and fellow ministers who are fully in agreement with them in every essential point of doctrine, but who have the temerity boldly to denounce false teachers and to warn God's children against their teaching.

Observations of many such experiences in the lives of some of the most faithful and godly servants of Christ has recently constrained the writer to investigate anew the teaching of the Word on the subject of "Contending for the faith." As one result of this investigation, he has been convinced that perhaps there is no greater need among God's children today than for them to let the Word of God become the mold of their thoughts and words and deeds. If Christians would really let God's Word be the standard by which they judge their own thoughts, as well as the words and actions of others, most of such criticisms would end. It is, therefore, with the prayer that God may use this discussion in the lives of many of His children to produce such a happy result that the writer here sets forth some of the questions which arose in his own heart with the answers of God's Word to these questions.

Upon beginning this investigation, naturally the question first suggested itself: "Is there any scriptural ground for the position of those who object to a minister of Christ's Gospel contending against false teachers?" And this question resolved itself into three others. The first was: "In the light of God's Word, is it right to contend for the faith?" This being answered in the affirmative, the next question arose: "In the light of God's Word, what is involved in contending for the faith?" With the soul satisfied on this point, another question demanded an answer: "In the light of God's Word, what should be our spirit; in contending for the faith?" The appropriateness of these questions will be apparent to all, for if those are right who oppose our contending as we do for the faith against all error and against all pritagonists of error, then there is bound to be something wrong with the thing itself, or with the the way it is done, or with the spirit in which it is done. Let us, therefore, raise these questions and permit God's Word to give us its own answer.

I. IN THE LIGHT OF GOD'S WORD, IS IT RIGHT TO CONTEND FOR THE FAITH?

SUCH a question seems almost unnecessary, and yet it is suggested by the attitude of many who seem infatuated with the logic of Gamaliel. It will be remembered that when the Apostles were on trial before, the Sanhedrin, this doctor of the law said, "Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (Acts 5:38-39). With this judgment that unbelieving and anti-Christian council agreed. And it seems to have caught the fancy of others who should be wiser than they, for many in our own day, even among professing Fundamentalists, use the same logic in excusing themselves from opposing false teachers.

But this logic needs investigation. Is it necessarily true, and (what is more important) is it scriptural? That it is not true at the present time is self-evident when we consider the multitude of false and contradictory sects which are flourishing on every hand "as a green bay tree." But that it IS true in the final analysis we cannot deny when we consider that God is going to overthrow every evil work at the Second Coming of Christ. Does this, however, relieve us of any responsibility for the present? Thoughtful consideration of the Scripture fully convinces any willing soul that the wisdom of Gamaliel was after all but the wisdom of this world, for such was not the policy of those whom God most greatly blessed and used, and such is not the advice which His Word gives to His servants. Rather, we are exhorted to "prove all things," and to "hold fast that which is good" (I Thess. 5:21), and to "have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. 5:11).

The examples of God's faithful servants have ever been uncompromising in their rebuke of error.

How flaming were the rebukes which the prophets voiced! And so numerous were they, one needs only to turn at random to any of their writings to find them in abundance. It is to be noticed in this connection that their sternest rebukes were addressed, not to the heathen, but to the religious leaders of their own day, i.e., the priests of Israel. Notice, for example, the incisive words of Malachi:

"If I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name" (Mai. 1;6).

"For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

"But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts" (Mai. 2:7-8).

And what twentieth century Fundamentalist has exceeded in warmth the denunciations which our Lord Jesus Christ addressed to the scribes and Pharisees — the Doctors of Theology of His own day? Hear Him:

"Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in" (Matt. 23:13).

"Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves" (Matt. 23:15). |

"Woe unto you, ye blind guides" (Matt. 23: 16).

"Ye fools and blind" (Matt. 23:17, 19).

"Ye serpents, ye generation of vipers, how can ye escape the damnation of hell" (Matt. 23:33)?

Or again, among even the boldest of those who in our generation have faithfully contended for the faith, who has been more personal or definite than was Paul when he "withstood him (Peter) to the face because he was to be blamed," and when later he wrote all about it to the Galatians (Gal. 2:11)? But this rebuke was mild when compared with many others administered by this Apostle who was "set for the defence of the Gospel" (Phil. 1:17).

"But," some object, "Jesus was God manifest in the flesh, and the prophets and Paul spoke by inspiration. It is, therefore, presumptuous for us to try to emulate their example, for we have not their authority." To all such we answer, "We have the authority of the Word of God. But if you are too timid to use language of your own in contending for the faith, then by all means confine yourselves to the language of the Scripture. In this you will doubtless find the following few additional gentle samples most useful:"

"If any man preach any other Gospel unto you than that ye have received, LET HIM BE ACCURSED" (Gal. 1:8-9).

"I WOULD THEY WERE EVEN CUT OFF which trouble you" (Gal. S:12).

Or if this seems too severe, perhaps you might like to use Weymouth's Translation:

"Would to God that those who are unsettling your faith would even mutilate themselves."

Or Moffatt's:

"O that those who are upsetting you would get themselves castrated!"

Again:

"There are CERTAIN MEN CREPT IN UNAWARES, who were before of old ORDAINED TO THIS CONDEMNATION, UNGODLY MEN, TURNING THE GRACE OF OUR GOD INTO LASCIVIOUSNESS, AND DENYING THE ONLY LORD GOD, AND OUR LORD JESUS CHRIST" (Jude 4).

"There . . . be FALSE TEACHERS among you, who PRIVILY shall bring in DAMNABLE HERESIES, even DENYING THE LORD THAT BOUGHT THEM, and BRING UPON THEMSELVES SWIFT DESTRUCTION.

"And many shall follow THEIR PERNICIOUS WAYS; BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF" (II Pet. 2:1-2).

But God's Word most satisfyingly answers the objection of those who think none save inspired writers of Scripture should so speak of false teachers. Jude said:

"Earnestly contend for the faith which was once delivered unto the saints" (Jude 3).

Note here that "the faith" was delivered to the "saints." It is they, therefore, who should contend for it. Or, listen to the inspired injunction given to Timothy in view of the approaching apostasy:

"Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (II Tim. 4:2).

Or, hearken to the instruction which Titus received concerning the false teachers with whom he was obliged to contend in Crete:

"For there are many unruly and vain talkers and deceivers, especially they of the circumcision:

"Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake . . . .

"Rebuke them sharply, that they may be sound in the faith" (Titus 1:10-13).

In the light of such examples, and with such admonitions ringing in our ears, we cannot conclude other than that it is blessedly, gloriously, and urgently scriptural to "contend for the faith" and in doing so to oppose false teachers.

But what of the second question?

II. IN THE LIGHT OF GOD'S WORD, HOW SHOULD WE CONTEND FOR THE FAITH?

THERE are some who say we should let the false teachers alone and confine ourselves to preaching the Word. What saith the Scriptures? That we should preach the Word even in our rebuke of false teaching there can be no question, for the Scripture inseparably links' the two:

"A bishop must be blameless... holding fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers" (Titus 1:7-9).

Perhaps, at first thought, to some this will seem to support the contention that we should let the false teacher alone and confine ourselves to the doctrine. But the same word here translated "convince" is used in verse thirteen where the instruction is given to:

"Rebuke them sharply" (Titus 1:13).

From this, as well as from many examples which might be cited (most notable, perhaps being Paul's dealing with Peter when he fell into error, — Gal. 3:11-14), it is evident that it is scriptural openly to rebuke false teachers.

It is also scriptural to warn believers against them. This the Apostle Paul did when he wrote to the Corinthians:

"Such are false apostles, deceitful workers transforming themselves into the apostles of Christ.

"And no marvel; for Satan himself is transformed into an angel of light.

'Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works" (II Cor. 11:13-15).

The Scripture indicates, too, that our warning should be coupled with exhortation. Such were the uniform examples of the inspired writers of God's Word. And such are the Spirit's instructions to His servants.

"Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (II Tim. 4:2).

And though we have mentioned it already, it will be well to pause for a moment to emphasize that we should oppose false teachers and false teaching with definite instruction in the truths of the Word. This is indicated in Titus 1:9 and II Tim. 4:2 which we have already quoted. It is also specifically enjoined in II Tim. 2:24-26:

"And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

"In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."

Though by no means exclusive of the things which we have already noted, this is a most important thing for us to bear in mind. It takes reproof out of the realm of human opinion and bases it on the Word of God. When rebuked for it, any man who is teaching falsely has the right to ask what our authority is for concluding that his teaching is false. The only answer to this question is to present the teaching of God's Word which in deed or in doctrine the false teacher is contradicting. If a teaching is false it is unscriptural, and we most certainly will be most apt to help the false teacher if in our rebuke of his teaching we present the Scripture truths which reveal its falsity. Again, we can best safeguard the flock of God from false teaching, or if they have already fallen prey to it we can best recover them, by coupling with our rebuke of the false teaching the teaching of the truth which is contrary to it.

And when the rebuke has been given, ineffectually, or when the warning has been given them, God's Word teaches that believers should withdraw themselves from the false teacher and refuse to have any fellowship with him. So Paul wrote to Timothy:

"If any man teach otherwise, and consent not to wholesome words, even the Words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

"He is proud, knowing nothing, but doting about questions and strifes, of words, whereof. Cometh envy, strife, railings, evil surmisings,

"Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself" (I Tim. 6:3-5).

And again he wrote to the Romans:

"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them" (Rom. 16:17).

And to Titus he wrote:

"A man that is an heretick after the first and second admonition reject" (Titus 3:10);

In the same spirit John also said:

"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" (II John 10-11).

In answer to our question, "What is involved in contending for the faith?" the Scripture plainly teaches us that we should openly rebuke false teachers; we should warn the people of God against them; v/e should exhort God's people to turn away from them; we should seek, if possible, to instruct the false teacher in the effort to deliver him from error; the believers we are warning we should instruct in the truths which will counteract the error; and failing to win the false teacher from the error of his ways we should unhesitatingly and uncompromisingly reject him.

Once these be admitted (and to refuse such assent is to reject God's Word), the third question still remains:

III. IN THE LIGHT OF GOD'S WORD, WHAT SHOULD BE OUR SPIRIT IN CONTENDING FOR THE FAITH?

THERE are several things which are readily admitted, even by the critics, so for the sake of brevity we may group them altogether. We should be longsuffering, for so says the Holy Spirit by the Apostle Paul:

"Preach the Word; be instant in season, out of season: reprove, rebuke, exhort with all LONGSUFFERING and doctrine" (II Tim. 4:2).

We should also manifest gentleness, patience and meekness according to the plain teaching in II Tim. 2:24-25:

"And the servant of the Lord must not strive; but be GENTLE unto all men, apt to teach, PATIENT,

"In MEEKNESS instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth."

It is noteworthy that the Scripture never admonishes us to love false teachers, unless it be in the passages which say, "Love your enemies" (Matt. 5:44; Luke 6:27). But that our attitude should be loving we are ready to admit if love be divested of the thought of fellowship. Surely we cannot more truly manifest love to one who is overcome in error than by seeking to recover him from his error. But to be tolerant toward the error, or to compromise with it, or to speak softly concerning it is not love. With this limitation understood, we gladly agree that our attitude toward the false teacher should be one of love.

But we must not let the scriptural injunction to longsuffering, gentleness, patience, and meekness, blind us to the other teaching of the Word on this subject. It is possible to maintain all of these in our attitude and yet employ every method to which we have already called attention. And there are a few other characteristics of scriptural dealings with false teachers which have been severely criticised, though they are fully consistent with such a spirit, so these must briefly be considered.

Some say, "It is wrong to judge false teachers," or, if they admit that we may scripturally judge their works, they still insist that we must never judge their motives. This, however, was not the reasoning of the Spirit-filled Apostle, for he mercilessly judged both works and motives. Of the first, Titus 1:16 is a good example:

"They profess that they know God; but in worVs they deny Him, being abominable, and disobedient, and unto every good work reprobate."

While the second is evidenced in Gal. 6:12-13:

"As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

"For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh."

And both are seen in I Tim. i:6-7.

"From which (a good conscience and faith unfeigned) some having swerved have turned aside unto vain jangling;

"Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm."

Another favorite point of objection is the matter of personalness. "Judge their teachings if you must," say the critics, "but you must never become personal." Here again, the Scripture not only fails to support the objection, but it clearly endorses the thing against which the objection is directed. Not to mention again the matter of Peter, Paul got noticeably personal when he said:

"Shun profane and vain babblings: for will increase unto more ungodliness.

"And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

"Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some" (II Tim. 2:16-18).

And when he exhorted Timothy to hold faith and a good conscience:

"Which some having put away concerning faith have made shipwreck:

"Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme" (I Tim. 1:19-20).

Another thing which is vigorously opposed is the use of sarcasm. But the Scripture relates that after the prophets of Baal had called on him from morning until noon:

"Elijah mocked them" (I Kings 18:27).

Evidently Elijah was in the will of God in so doing, for the same evening he called on God in a brief prayer of less than seventy words, in which he said:

"Let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I HAVE DONE ALL THESE THINGS AT THY WORD" (I Kings 18:36).

This prayer God answered by sending fire from heaven to consume the offering which had been made. In this way He witnessed that all Elijah had done, even the use of sarcasm, had been done according to His will. But last of all, if we use sharpness in dealing with false teachers we are accused of being lacking in gentleness and meekness. If so, then God is the author of confusion, for He definitely issued instructions concerning false teachers that we should:

"Rebuke them sharply" (Titus 1:13).

In contrast to the pusillanimous, pussy-footing of many who call themselves servants of Christ, how refreshing are the plain-spoken and uncompromising words with which God's Word deals with the false teacher! May God give us grace in these days of appalling apostasy to heed and to obey His admonition:

"Watch ye, stand fast in the faith, quit you like men, be strong" (I Cor. 16:13).

And may we be enabled in His strength to testify with the Apostle Paul:

"When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (I Cor. 13:11).