04.42. LESSON 42

LESSON 42

We can never know the full practical workings nor climb up to the highest fruit of Christianity until we distinguish between its inflexible doctrines and its flexible practices. The error that Paul fought so uncompromisingly in Galatians is primary error, for it robs Christianity of its superhuman power to deliver men from sin and from sinning. Concerning this fundamental perversion, he could not have written either, "Let each man be fully assured in his own mind," or, "I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; save to him that accounteth anything to be unclean, to him it is unclean," as he writes in Romans 14:1-23 concerning less vital, secondary errors.

Heavenly Wisdom The arena wherein practical choices between primary and secondary things are to be made should be entered with "fear and trembling." The woeful mismanagement of things in this realm, which has plagued the church from of old, is still with us. Had matters, such as separating into classes for study, unfulfilled prophecy, and co-operation of congregations that, though they do not necessarily involve doctrines and practices contrary to the doctrine we have learned (are there not Christians on both sides?), disturb the church, had been dealt with in the Christian way, how different things would now be! Wise handling of puzzling situations which often arise in connection with such matters is the severest test of the acumen, wisdom, honesty, love, and all round, spiritual maturity of elders. Compared to the relatively simple duty of condemning moral breaches, prudent management of such complexities, demanding keen discernment, delicate balance, and righteous compromise, needs must be difficult. In this field, even Peter, lacking Paul’s sincerity and spiritual insight, made his tragic mistake.

Nothing but pious study, earnest prayer, straight thinking, deep feeling, patient conference, and above all, brotherly love, will meet the requirements of Romans 14:1-23. Neither snubby tolerance nor ruthless intolerance of a "weak" brother’s honest "scruples," but sympathetic tolerance, born of love, that gives him, with the help of his brethren, time to outgrow his deficiencies will do. Tolerance neither leaves a brother alone in his false convictions nor takes them away from him by force. Capacity for this work must be included in the "wisdom," beyond human wisdom, which James says may be had through undoubting prayer. Can a Christian "Overthrow... the work of God," "Sin against Christ," and offend "The brother for whom Christ died"? Since Christ was so deadly earnest, must a Christian not be earnest? In this realm, Christians may get their best experiential discipline, ripest, sweetest "fruit of the Spirit," and greatest enrichment of personality and life. Your conscience is the unchanging innate consciousness that you ought to do what you think is right and refrain from doing what you think is wrong. Both its constraining and restraining powers are great; it is the most searching test of conduct. When a conscientious man’s convictions are wrong, his mind, not his conscience, needs changing. Paul’s becoming a Christian changed his conscience no more than it changed his memory. Every man must reverently obey his conscience; in violating it, he defiles his most holy place, and commits himself to the vicious principle of self-will and lawlessness—becomes, so to speak, a willing sinner. Neither the "weak" nor the "strong," even for the sake of peace, may force the conscience of the other. Before either can contend that discretionary matters involve his conscience at all, he must make the common error of mistaking his opinion, prejudice, pride, and stubbornness for his conscience.

Romans 14:1-23 and 1 Corinthians 8:1-13, 1 Corinthians 9:1-27, 1 Corinthians 10:1-33 supplemented by, "A factious man after the first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned (condemned by his own conduct, not self-confessed)" (Titus 3:10-11), give God’s infinitely wise way of keeping his church free from proud, self-seeking, incorrigible men, who must rule or rain. God lets it be known, in this firm and final manner, that he does not intend to give contentious partisans the right to become petty, vexatious, destructive tyrants in his church.

Though we may not know all the reasons why Paul saw into the heart of truth better than Peter did, we do know that men are expected to interpret moral things, and judge their relative values. Said Christ to the Sews: "Ye, hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time? And why even of yourselves judge ye not what is right" (Luke 12:56-57)? Had the Jews been as much interested in God’s way as they pretended to be, they would not have been so blind about Christ’s identity.

Even so Christians are now expected to discern the difference between primary and secondary things, and to understand their relative importance. Christ still wants "Full-grown men, even those who by reason of use have their senses exercised to discern good and evil" (Hebrews 5:14) —men who can of themselves judge what is right. As parents rejoice to see their children, no longer needing directions about every detail, become able to reach sound moral judgments for themselves, so God rejoices to see his children grow in powers of spiritual interpretation and application of the principles of Christianity to actual life.

Paul Himself Lived Romans 14:1-23

Paul, who at supreme cost heroically stood unflinchingly for all primary gospel truth, but, who in secondary things became all things to all men that he might by all means save some (1 Corinthians 9:22), is the best example of the Christian discrimination between essential truth and discretionary conduct. He gnawed on no bare bones, that he might give himself wholly to big, worthwhile things, including correction of the "weak" who were wrecking the church. He stressed no incidentals, and majored in no minors. And what truer measure of a man than the size of the thing he deems worthy of his best, lifelong endeavor and devotion?

Unbounded zeal in essential things, brotherly liberty in discretionary things, and tender toleration for the "weak" characterized Paul. He was very superior in mind, conscience, and energy, yet withal as sensitive in feeling as a gentle woman. His Christian blend of remarkable inflexibility in things divinely fixed, and his no less remarkable flexibility in secondary things accounts for his enduring, peerless power and influence in the church. Next to Christ himself, Paul is the best example of the strength, tenderness, adaptability, sanity and balanced wholeness of Christianity. "Brethren, be ye imitators together of me" (Paul).

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