Doctrine
VIEW:45 DATA:01-04-2020
DOCTRINE.The only word in the OT that RV [Note: Revised Version.] as well as AV [Note: Authorized Version.] renders doctrine is leqah = instruction, lit. what is received (Deu_32:2, Job_11:4, Pro_4:2, Isa_29:24). In the NT doctrine stands once for logos (Heb_6:1 AV [Note: Authorized Version.] ; but cf. RV [Note: Revised Version.] ), otherwise for didachç and didaskalia, of which the former denotes esp. the act of teaching, the latter the thing that is taught. For didaskalia RV [Note: Revised Version.] has usually retained doctrine of AV [Note: Authorized Version.] , but in the case of didachç has almost invariably substituted teaching. It is noteworthy that didaskalia is never used of the teaching of Jesus, always didachç; also that didaskalia is found chiefly in the Pastoral Epp., and outside of these, with two exceptions (Rom_12:7; Rom_15:4), is used in a disparaging sense (Mat_15:9, Mar_7:7, Eph_4:14, Col_2:22). This is in keeping with the distinction between didachç as teaching and didaskalia as doctrine. It reminds us that at first there were no formulations of Christian belief. The immediate disciples of Jesus had the Living Word Himself; the earliest generation of Christians, the inspired utterances of Apostles and other Spirit-filled men.
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
dok?trin: Latin doctrina, from doceo, ?to teach,? denotes both the act of teaching and that which is taught; now used exclusively in the latter sense.
1. Meaning of Terms
(1) In the Old Testament for (a) leḳaḥ ?what is received,? hence, ?the matter taught? (Deu_32:2; Job_11:4; Pro_4:2; Isa_29:24, the American Standard Revised Version ?instruction?); (b) she-mū‛āh, ?what is heard? (Isa_28:9, the Revised Version (British and American) ?message,? the Revised Version, margin ?report?); (c) mūṣār, ?discipline? (Jet Isa_10:8 margin, ?The stock is a doctrine (the Revised Version (British and American) ?instruction?) of vanities,? i.e. ?The discipline of unreal gods is wood (is like themselves, destitute of true moral force)? (BDB).
(2) In the New Testament for (i) didaskalı́a = (a) ?the act of teaching? (1Ti_4:13, 1Ti_4:16; 1Ti_5:17; 2Ti_3:10, 2Ti_3:16), all in the Revised Version (British and American) ?teaching?; (b) ?what is taught? (Mat_15:9; 2Ti_4:3). In some passages the meaning is ambiguous as between (a) and (b). (ii) didachḗ, always translated ?teaching? in the Revised Version (British and American), except in Rom_16:17, where ?doctrine? is retained in the text and ?teaching? inserted in the margin = (a) The act of teaching (Mar_4:2; Act_2:42, the King James Version ?doctrine?); (b) what is taught (Joh_7:16, Joh_7:17; Rev_2:14, Rev_2:15, Rev_2:24, the King James Version ?doctrine?). In some places the meaning is ambiguous as between (a) and (b) and in Mat_7:28; Mar_1:22; Act_13:12, the manner, rather than the act or matter of teaching is denoted, namely, with authority and power.
2. Christ's Teaching Informal
The meaning of these words in the New Testament varied as the church developed the content of its experience into a system of thought, and came to regard such a system as an integral part of saving faith (compare the development of the meaning of the term ?faith?): (1) The doctrines of the Pharisees were a fairly compact and definite body of teaching, a fixed tradition handed down from one generation of teachers to another (Mat_16:12, the King James Version ?doctrine?; compare Mat_15:9; Mar_7:7). (2) In contrast with the Pharisaic system, the teaching of Jesus was unconventional and occasional, discursive and unsystematic; it derived its power from His personality, character and works, more than from His words, so that His contemporaries were astonished at it and recognized it as a new teaching (Mat_7:28; Mat_22:33; Mar_1:22, Mar_1:27; Luk_4:32). So we find it in the Synoptic Gospels, and the more systematic form given to it in the Johannine discourses is undoubtedly the work of the evangelist, who wrote rather to interpret Christ than to record His ipsissima verba (Joh_20:31).
3. Apostolic Doctrines
The earliest teaching of the apostles consisted essentially of three propositions: (a) that Jesus was the Christ (Act_3:18); (b) that He was risen from the dead (Act_1:22; Act_2:24, Act_2:32); and (c) that salvation was by faith in His name (Act_2:38; Act_3:16). While proclaiming these truths, it was necessary to co?rdinate them with Hebrew faith, as based upon Old Testament revelation. The method of the earliest reconstruction may be gathered from the speeches of Peter and Stephen (Acts 2:14-36; Act_5:29-32; 7:2-53). A more thorough reconstruction of the co?rdination of the Christian facts, not only with Hebrew history, but with universal history, and with a view of the world as a whole, was undertaken by Paul. Both types of doctrine are found in his speeches in Acts, the former type in that delivered at Antioch (13:16-41), and the latter in the speeches delivered at Lystra (Act_14:15-17) and at Athens (Act_17:22-31). The ideas given in outline in these speeches are more fully developed into a doctrinal system, with its center removed from the resurrection to the death of Christ, in the epistles, especially in Galatians, Romans, Ephesians, Philippians and Colossians. But as yet it is the theological system of one teacher, and there is no sign of any attempt to impose it by authority on the church as a whole. As a matter of fact the Pauline system never was generally accepted by the church. Compare James and the Apostolic Fathers..
4. Beginnings of Dogma
In the Pastoral and General Epistles a new state of things appears. The repeated emphasis on ?sound? or ?healthy doctrine? (1Ti_1:10; 1Ti_6:3; 2Ti_1:13; 2Ti_4:3; Tit_1:9; Tit_2:1), ?good doctrine? (1Ti_4:6) implies that a body of teaching had now emerged which was generally accepted, and which should serve as a standard of orthodoxy. The faith has become a body of truth ?once for all delivered unto the saints? (Jud_1:3). The content of this ?sound doctrine? is nowhere formally given, but it is a probable inference that it corresponded very nearly to the Roman formula that became known as the Apostles' Creed. See DOGMA.
International Standard Bible Encyclopedia
PRINTER 1915.
Doctrine
SEE DOGMA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
J. C. Lambert.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
dok?trin: Latin doctrina, from doceo, ?to teach,? denotes both the act of teaching and that which is taught; now used exclusively in the latter sense.
1. Meaning of Terms
(1) In the Old Testament for (a) leḳaḥ ?what is received,? hence, ?the matter taught? (Deu_32:2; Job_11:4; Pro_4:2; Isa_29:24, the American Standard Revised Version ?instruction?); (b) she-mū‛āh, ?what is heard? (Isa_28:9, the Revised Version (British and American) ?message,? the Revised Version, margin ?report?); (c) mūṣār, ?discipline? (Jet Isa_10:8 margin, ?The stock is a doctrine (the Revised Version (British and American) ?instruction?) of vanities,? i.e. ?The discipline of unreal gods is wood (is like themselves, destitute of true moral force)? (BDB).
(2) In the New Testament for (i) didaskalı́a = (a) ?the act of teaching? (1Ti_4:13, 1Ti_4:16; 1Ti_5:17; 2Ti_3:10, 2Ti_3:16), all in the Revised Version (British and American) ?teaching?; (b) ?what is taught? (Mat_15:9; 2Ti_4:3). In some passages the meaning is ambiguous as between (a) and (b). (ii) didachḗ, always translated ?teaching? in the Revised Version (British and American), except in Rom_16:17, where ?doctrine? is retained in the text and ?teaching? inserted in the margin = (a) The act of teaching (Mar_4:2; Act_2:42, the King James Version ?doctrine?); (b) what is taught (Joh_7:16, Joh_7:17; Rev_2:14, Rev_2:15, Rev_2:24, the King James Version ?doctrine?). In some places the meaning is ambiguous as between (a) and (b) and in Mat_7:28; Mar_1:22; Act_13:12, the manner, rather than the act or matter of teaching is denoted, namely, with authority and power.
2. Christ's Teaching Informal
The meaning of these words in the New Testament varied as the church developed the content of its experience into a system of thought, and came to regard such a system as an integral part of saving faith (compare the development of the meaning of the term ?faith?): (1) The doctrines of the Pharisees were a fairly compact and definite body of teaching, a fixed tradition handed down from one generation of teachers to another (Mat_16:12, the King James Version ?doctrine?; compare Mat_15:9; Mar_7:7). (2) In contrast with the Pharisaic system, the teaching of Jesus was unconventional and occasional, discursive and unsystematic; it derived its power from His personality, character and works, more than from His words, so that His contemporaries were astonished at it and recognized it as a new teaching (Mat_7:28; Mat_22:33; Mar_1:22, Mar_1:27; Luk_4:32). So we find it in the Synoptic Gospels, and the more systematic form given to it in the Johannine discourses is undoubtedly the work of the evangelist, who wrote rather to interpret Christ than to record His ipsissima verba (Joh_20:31).
3. Apostolic Doctrines
The earliest teaching of the apostles consisted essentially of three propositions: (a) that Jesus was the Christ (Act_3:18); (b) that He was risen from the dead (Act_1:22; Act_2:24, Act_2:32); and (c) that salvation was by faith in His name (Act_2:38; Act_3:16). While proclaiming these truths, it was necessary to co?rdinate them with Hebrew faith, as based upon Old Testament revelation. The method of the earliest reconstruction may be gathered from the speeches of Peter and Stephen (Acts 2:14-36; Act_5:29-32; 7:2-53). A more thorough reconstruction of the co?rdination of the Christian facts, not only with Hebrew history, but with universal history, and with a view of the world as a whole, was undertaken by Paul. Both types of doctrine are found in his speeches in Acts, the former type in that delivered at Antioch (13:16-41), and the latter in the speeches delivered at Lystra (Act_14:15-17) and at Athens (Act_17:22-31). The ideas given in outline in these speeches are more fully developed into a doctrinal system, with its center removed from the resurrection to the death of Christ, in the epistles, especially in Galatians, Romans, Ephesians, Philippians and Colossians. But as yet it is the theological system of one teacher, and there is no sign of any attempt to impose it by authority on the church as a whole. As a matter of fact the Pauline system never was generally accepted by the church. Compare James and the Apostolic Fathers..
4. Beginnings of Dogma
In the Pastoral and General Epistles a new state of things appears. The repeated emphasis on ?sound? or ?healthy doctrine? (1Ti_1:10; 1Ti_6:3; 2Ti_1:13; 2Ti_4:3; Tit_1:9; Tit_2:1), ?good doctrine? (1Ti_4:6) implies that a body of teaching had now emerged which was generally accepted, and which should serve as a standard of orthodoxy. The faith has become a body of truth ?once for all delivered unto the saints? (Jud_1:3). The content of this ?sound doctrine? is nowhere formally given, but it is a probable inference that it corresponded very nearly to the Roman formula that became known as the Apostles' Creed. See DOGMA.
International Standard Bible Encyclopedia
PRINTER 1915.
Doctrine
SEE DOGMA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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