Contrary to the Doctrine

W. Carl Ketcherside

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     There are a great many tasks which appear to be easier than that of editing a paper like this one. Our readership is very diversified. A goodly number of men with advanced scholastical degrees receive the paper, but it is also read by many more of our brethren who had no opportunity to secure more than an elementary or high school education. Busy housewives and public school teachers are alike exposed to what we write. It is difficult to arrange a format or present a study equally impressive to, or informative of, all who graciously consent to allow the time from busy lives, essential to perusing our articles.

     We have had a few letters deploring the length of the articles and expressing a wistful longing for us to chop them down and condense them so they can be read in snatches of time. We sympathize with the dear friends who have thus written. Even some college professors tell us we give them too much to digest in one sitting. They would like a little more soup and salad and not quite so much meat on the plate. I suspect, however, that this once all of you will have to endure our method of serving, faulty though it may prove to be.

     For one thing, we think a lot of us have pampered our spiritual organs with pre-digested food in capsule form until the thinking processes have become a little rusty from disuse. The restoration movement has suffered from a dearth of original thinkers for many decades. We must stimulate studies in depth which will encourage brethren to search below the traditional surface which has been scratched and sifted repeatedly through partisan screens. The subjects with which we are dealing are important and do not lend themselves to entertaining little squibs.

     Moreover we must recapture a sense of our integrity in the intellectual world. This does not mean setting up a false god of human wisdom or bowing at the shrine of philosophy. It does mean an unrelenting and unceasing quest for truth, and that for truth's sake, regardless of what that truth may do to our cherished positions of the past. The retention of any dross for fear of losing some gold is contrary to the basis of true scholarship and subversive of honesty. We should not hesitate to deposit what we have in the crucible of the present, for that which does not stand the test today was not right yesterday, even though we thought that it was. The gold must be tried by the fire, not just in one generation but in every generation.

     It is in this spirit of freedom and fearlessness that we are examining again those scriptures which have been twisted to create, condone or continue division. Our thesis is that any use of the written word to defeat the plan, prayer and purpose of the Living Word is an abuse. This calls for a restudy of the bearing

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and implication of those scriptures. When our application of the word of God produces the very opposite condition of what that word was intended to produce there is something faulty with our application. Thorough study requires time and thought. It cannot be accomplished in a moment and it does not always make for light reading.

     Of all the scriptures which have suffered from wresting, twisting and distortion, this is one of the most prominent. Written for the very purpose of protecting and preserving the church from division, it has become one of the chief instruments of such division. Ignoring the greater context in which it is set as a frame of reference, glib partisans apply it without modesty or reservation to every honest dissenter from their factional programs.

     What did Paul mean by "the doctrine which you have learned?" The man who was taught that it is a sin to have Bible classes thinks of this as the doctrine he has learned, and feels called upon to exhibit his loyalty to the Word by marking and avoiding all who have classes. The man who was taught that it was a sin to have individual cups in the Lord's Supper must mark and avoid all who have them. The use of multiple containers is contrary to the doctrine which he has learned. The one who is convinced from what he has been taught that institutional orphan homes are not justified by the scriptures must mark and avoid those who think they are justified.

     Those who oppose such propaganda media as "The Herald of Truth" consider themselves obligated to mark and shun those who support it. Those who grew up under the tutelage of a party which decried the pre-millennial interpretation of the scriptures as a sin of the first degree must mark and avoid those whose study has led them to believe that it is proper. The same thing is true upon the part of those who have been taught that instrumental music in the corporate worship is wrong and sinful. In every instance the factional test is "the doctrine learned."

     It is almost unbelievable that thinking men and women could ever be led to believe that the apostle Paul would even condone such a mishmash or hodgepodge, much less deliberately create it by his admonition. Actually, such a position freezes knowledge at the partisan level and makes ignorance a virtue and further learning a crime. If we are to listen only to those who agree with us in every particular we can never acquire additional knowledge. If we are to mark and avoid all who do not parrot our own particular party line we must continue at our present level of ignorance. Surely the apostle did not have in mind the creedal and dogmatic interpretation of each faction by the expression, "the doctrine which you have learned" for that would perpetuate the very factionalism which he wrote to prevent and offset. It would seem that all rational and sensible persons could see such an obvious fact.

     The content of the four preceding chapters is directed toward advocating, exemplifying and enforcing this doctrine. The basis of the teaching is, "Let us therefore follow after things which make for peace, and things wherewith one may edify another" (14:19). Anyone who disregards this doctrine and insists upon making tests of fellowship where God has not made them (i. e., over days, meats, etc.) should be observed and isolated so his factional attitude cannot di-

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vide the body into rival camps over such issues.

     The argument of Paul related to Jew and Gentile, and the universal need for justification by faith, concludes with the benediction and "Amen" of Romans 11:36. In chapter 12 he begins his dissertation on the conduct becoming the saints, especially as related to unity and oneness. His doctrine is that God's family should not be divided and its members should not be occasions of stumbling to one another.

     Although many members, yet are we one body in Christ, and every one members one of another (12:5).

     We are to love each other without hypocrisy (12:9); be kindly affectioned one to another with brotherly love (12:10); and be of the same mind one toward another (12:16).

     We are to owe no man anything except to love one another (13:8), for love is the fulfilling of the whole law (13:10).

     We are not only to deprecate strife and envying, but actually to abhor them, and put on the Lord Jesus Christ, making no provision for the flesh and the exercise of any harmful passion (13:13, 14).

     There will be differences among the members. Past environment, the present degree of knowledge, various temperaments, and other factors, will enter in to make adjustment difficult. Chapter 14 is an inspired treatise on those attitudes essential to preservation of unity in spite of differences. The foundation of the approach is laid in verse 1.

     A man who is weak in his faith is to be welcomed. "Without attempting to settle doubtful points" (New English Version). "Not with the idea of arguing over his scruples" (J. B. Phillips). "Not to determinations of reasonings" (Young's Literal Translation). "Not for controversial arguments" (Authentic New Testament). "Not in order to pass judgment on his doubts" (Weymouth). "Not to pass judgment upon his scruples" (Moffatt). "Not to criticize their views" (Charles B. Williams). "Do not discuss his opinions" (Charles Kingsley Williams). "Not for the purpose of deciding doubtful points" (Centenary Translation). "Not for the purpose of passing judgment on their scruples" (Twentieth Century). "Not for disputing opinions" (Rotherham).

     We are neither to despise nor judge one another (verse 3), but allow each to stand or fall to his own master (4), and reach a personal conviction in his own mind (5). We dare not set at nought a brother, for we shall all stand before the judgment seat of Christ (10). Each will give account of himself to God (12) so I am not accountable for my brother's conviction, nor am I accountable to my brethren for my own conviction. My brother is not answerable for me and I am not answerable to my brother, but to our God.

     The brotherly relationship must be more important to me than any thing upon which we disagree, and must be more important than all those things which threaten its disruption. Under no condition am I to allow any opinion, scruple or personal conviction to destroy a brother for whom Christ died (15).

     The kingdom of God is composed of values which transcend all matters of argument over things which disturb its citizenry. It is made up of majestic qualities which are universally accepted within the body--righteousness, and peace, and joy in the Holy Spirit--and to elevate any secondary considerations to an equality with these qualities is neither acceptable nor approved (17, 18).

     Jesus died for persons and not for their opinions or ideas, right or wrong, and those for whom he died must be more important to us than anything for which he did not die. It is good to do nothing by which a brother stumbles, or is offended, or made weak (21). A man must not do that about which he has personal qualms or doubts, "because his action does not arise from conviction, and anything which does not arise from conviction is sin" (23).

     The strong must accept as their own burden the tender scruples of weaker men and not consider themselves (15:1).

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     Each must consider his neighbor and think what is for his good and will build up the common life together. We are all to accept one another as Christ has accepted us, to the glory of God (15:7). As God accepted us in our weakness, with mistaken ideas, warped views and unhealthful attitudes, so we must accept each other in the same state or condition. We must not make the kingdom of heaven to consist of our convictions, attitudes or opinions, but of citizens who must be tolerant of each other in such matters, else there can be no kingdom of heaven at all.

     "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple."

     A careful analysis of this passage in purely objective research does not indicate that the apostle is advocating public or corporate action at all. Indeed, the Roman letter differs from other epistles in that it was not addressed to a congregation, but to individual saints. (See this discussed at length in our issue of February, 1965). The "avoiding" recommended here to the brethren is individual. They are simply told to steer clear of those who would create division and to stay out of their way.

     The factional spirit is like a flame. It must always have additional fuel or it will eventually flicker out. It is like a cancer. If it cannot reach additional healthy tissue it will subside. It is obvious that no one can ever create a faction without followers, and if all of the brethren will simply hold at arm's length a smooth talker who advocates pulling away, he cannot harm the body. Factions begin when members start fraternizing with factionalists. It will help us to remember that every factionalist seeks to carve out a body after his own image, and it is easier to carve soft wood. When a factionalist starts wooing you to join in a movement to pull away he has chosen you for the same reason that a termite chooses its timber--you are easier to work on! One is complimented when a factionalist passes him by!

     The work "mark" is from skopeo. This is the form of the word which appears in telescope, microscope, etc. It has to do with vision. It means "to observe, watch, keep an eye on." There is nothing in this word which indicates any action whatsoever upon or against an offender. The action is all upon the part of the observer. It consists simply of keeping another under surveillance.

     "Divisions" is from dichostosia. This is a combined form composed of a word for "apart" and one for "standing." It literally means "standing apart," and here it refers to "alienating one from another." It can be used to designate "divided loyalties" or to describe the

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condition that occurs when one segment of those who should be together allows a breach to occur which holds them aloof from others. Such a condition is a result and it preceeds from a cause. It is contrary to the will and purpose of God and one who produces the condition disobeys God.

     "Offences" is from skandalon from which we get our English word "scandal" and "scandalized." The original has an interesting history. At first it referred to the trigger of a trap, the part to which a bait is fastened, and which tripped or sprung the trap or snare when the intended victim took the bait. Later it came to apply to the contrivance or instrument as a whole. It is essential to the efficient functioning of a snare that it be not recognized for what it is and that its real nature be concealed. W. A. Vine says, "Always metaphorically used in N. T. of that which arouses prejudice, becomes a hindrance to others, or causes them to fall by the way."

     "Avoid" is from ekklino which means "to turn away from, to hold aloof from, to stay out of the way." There is nothing in the word which implies any organized action, or formal discipline of the congregation. The brethren are urged to avoid involvement with the person under consideration by keeping aloof from him or staying out of his way. If there is no congregational action implied in the terms "mark" and "avoid" there is none to be found in this verse at all and those who employ the passage to separate themselves from another congregation of saints over some point of difference are the perpetrators of division. There is a great deal of difference between keeping an eye on a brother who would make a partisan out of you and staying out of his way, and refusing to have anything to do with another congregation whose members sincerely disagree with some partisan interpretation. That is, there is a difference in keeping an eye on a diseased member and taking a meat cleaver to the body.

     J. B. Phillips translates the passage, "And now I implore you, my brothers, to keep a watchful eye on those who cause troubles and make difficulties among you, in plain opposition to the teaching you have been given, and steer clear of them."

     Adam Clarke says, "Let them have no kiss of charity nor peace, because they strive to make divisions, and thus set the flock of God at variance among themselves, and from these divisions, offences are produced, and this is contrary to the doctrine of peace, unity and brotherly love which you have learned."

     James Macknight paraphrases thus: "Now I beseech you, brethren, mark them who set up separate assemblies for worship, and who occasion the weak to fall by false doctrine, or by enjoining things indifferent as necessary, contrary to the doctrine which ye have learned from me in this epistle, and avoid them."      In explaining the passage, Macknight says, "The apostle had in his eye the Jewish teachers, who in many churches set up separate assemblies for worship of God (see Jude, ver. 19), on pretence of greater orthodoxy and sanctity than others, and who would admit none to their communion but such as joined them in their peculiarities, and who represented all others as erroneous and impious." It is apparent that the "Jewish teachers" of this kind are not all dead.