Truth Magazine

By Edward O. Bragwell, Sr.

Recently, I have been asked several times what I thought about Romans 14. I have read a lot of what has been written (including various commentaries) and have heard some preaching on the subject lately in view of the marriage-divorce question. I have yet to hear or read any exegesis of this chapter that totally satisfies my mind. While I believe that I have a general idea of the kind of things it is dealing with, I still have a few lingering questions concerning the explanation and application of the chapter.

For example, I am not nearly as sure as some that Romans 14 is not dealing with any matters that pertain to “the faith.” The very first verse speaks of those weak “in the faith.” It is the same expression as in Acts 6:7; 13:8; 14:22; 16:5; etc., where it is clear that “the faith” refers to the system of faith. I may write more on this later.

While I may not be sure of all that may or may not belong in this chapter, I am sure of one thing  Romans 14 does not cover adulterers, fornicators, and the like. I wrote the following under the title that heads this article in the August 1989 issue of The Reflector, a church bulletin which I edited at the time, and have seen no reason to change my mind since then:

The Divorce-Remarriage issue has heated up a bit in recent months, especially since it has been widely publicized that a well-known, well-respected and well-liked brother is among those that teach that Matthew 19:9 does not apply to non-Christians. Hence, one may have been divorced (for any reason) and remarried any number of times before becoming a Christian and upon becoming a Christian remain in the marriage he happens to be in at the time  because Matthew 19:9 did not apply to him in his days of alienation. This idea has been around for some time now in rather isolated instances, but has not received such widespread attention among “conservative” brethren until rather recently. It has left some brethren wondering out loud what to do about it.

Of course, those who agree with the position have little problem with what to do about it. Just leave them alone and let them freely teach and/or practice it without interference from those who disagree with their doctrine. It is among those who disagree with the doctrine that the problem comes.

One solution, that has been given rather wide-spread editorial attention, is to make it parallel to the things mentioned in Romans 14  things which we are to “let each be fully convinced in his own mind” (v. 5), with each practicing his personal convictions, without either judging or setting at naught the other (v. 3). We are told, and we agree, that there are areas where brethren have practiced this principle over the years  the covering, military service, etc. In each case the things involve the individual and his conscience before God and not the collective action of the church. We are urged to treat the problems surrounding Matthew 19:9 in the same fashion. Judging from some of the published amen-type responses to the editorializing, the idea may be getting rather wide support even among those who say they do not agree with the position.

Nearly all of us agree that sincere brethren may study passages and reach different conclusions without it having to become an “issue” among brethren. While one may be rather confident that his conclusion is correct, and be conscientiously forced to personally live by that conclusion and even share his conclusion with others under proper circumstances, he recognizes the possibility that he could be wrong in his reasoning, so he must allow others the same right to live by their conclusions.

However, in the case of Matthew 19:9 the conclusion is explicitly spelled out by revelation. What about any person (“whoever”) who divorces for any cause, other than fornication, and remarries? What is the conclusion of this matter? He “commits adultery,” if words mean anything at all. If he “commits (or is committing, a continuing or repetitive action, as the tense of the verse suggests) adultery,” then what should brethren do about it? Again the conclusion is explicitly stated by revelation. In 1 Corinthians 5, we read instructions as to what is be done about “sexual immorality” (all agree that adultery falls into that category). Such ones are to be `judged” (v. 3, 12-13) and then “delivered … to Satan” (v. 5) “purged out” (v. 7), “not kept company with” (v. 11), and “put away” (v. 13), by faithful brethren.

Further, the conclusion is clearly stated that the church cannot “allow (“suffer”  KJV) (one) to commit sexual immorality” nor can it allow one to teach others to do so. (See Rev. 2:20).

In view of all of this, we should not force Matthew 19:9 into Romans 14.

Guardian of Truth XLI: 21 p. 20-21
November 6, 1997

By Jim McDonald

I met Domingo Dangiwang in May 1994. He attended a lectureship Ken Marrs and I held in Tuguegarao, Cagayan. He was a Catholic when I met him and although there were several who were baptized during the days of that lecture-ship, Domingo declined. The day following the end of our lectureship Rody Gumpad and a company of others with him carried me to do some village preaching. We traveled over dust, rough roads for several hours until we arrived in Tabuk when we saw Domingo again. After having had time to think about what he had heard, he was ready to give up the religion of his fathers and I baptized both him and his wife in a drainage ditch.

The next morning Ken and I were to fly from Tuguegarao to Manila and several preachers and brethren came to see us off. Among those was Domingo. He identified himself again, although I knew him, and he had a piteous, urgent re-quest  still one any gospel preacher loves to hear. “Brother Jim (said he) all my people are Catholic and I would love to see them converted. Will you come back and preach to my people?” I assured him that, if the Lord should will, I would.

Scarcely had I gotten back to the States until a letter arrived from Domingo. He began by saying, “You baptized me in a drainage ditch and you made a promise to me. Are you going to keep it?” I wrote him, again assuring him I would, if the Lord should will.

The Lord willed. Later that year I set aside a couple of days to fulfill my promise to Domingo and arrived at his humble hut set on the side of a steep hill. His house was filled and many were both on the porch and in the yard. I had reflections of Cornelius. Several were baptized that day, the core of a new congregation.

Domingo longed to hear and even more, longed to preach. We helped supply him with a few helps from time to time and he continues to grow. And, as Domingo increased in knowledge, he increased in an unquenchable desire to go to the remote village of his relatives, the minorities or “primitives” as Domingo called them. In November 1996, once more Domingo expressed this hunger and I gave him money for transportation and food and encouraged him to fulfill his longing.

Soon a letter arrived from Domingo. He had gone home and found a receptive audience. Several were willing to be baptized, but he deferred, delaying their baptism until my next trip there. Immediately I wrote again and said: “Go home, Domingo to your people and baptize them now. Neither they nor I may be alive next year.” Once more I sent him a little cash to preach to his people.

In May I was once again in Tuguegarao and baptized about eighteen, the fruit of Domingo’s labors.

Domingo’s most recent letter tells much news of this infant church. He does not have funds for transportation to make a weekly visit: he can only go once a month to meet with and teach them. I have written Domingo to teach some of the men how to conduct a simple service so that they can worship weekly, even in the absence of Domingo. A field is white there and Domingo is the logical one to teach them but he has a family to care for. He has $50 in monthly support, but needs at least $150-$200 more. Is there some-one who can help this fervent brother carry the gospel into places where neither you nor I can go?

Guardian of Truth XLI: 21 p. 15
November 6, 1997

By Donald P. Ames

Acts 3 records the account of a man who was born lame. He had to be carried daily to the gate of the city to beg alms from those passing by. I am sure if his life’s survival depended on his alms gathering (and from the text it indeed seemed to), he had given this much thought and planning. He would be quite concerned about which gate of the city had the best prospects, which means he probably did not seek out the poorer section of the city. He would be keenly interested in who would be the most likely to give so that he might be sure to recognize and call out to them when they approached. He might even be interested in what part of the day was the most likely for contributions. Would he need to seek someone to carry him early, or should he expect to tarry late as they were returning home? And what was the best approach to use to secure those contributions? Would some respond easier with this approach or that. In begging alms, much depended on proper planning and effort.

One day two men, Peter and John, came by, and he sought alms from them. As Peter actually stopped and noticed him, he was no doubt excited. He had gotten their attention  would he go home that night with a few more coins? And then when Peter told him to “Look at us,” that excitement probably mounted in anticipation. They were going to give him something! He gazed eagerly, expecting a contribution. Then came those words, “Silver and gold have I none…” What a let down! Such great disappointment! Why had he taken time to notice this man if he had no gold or silver to give him? And, as Peter continued, “What I do have I give you,” his comments were probably lost in the moment’s let down. His words were striking the air somewhere, but falling on nearly deaf ears at this time. Then he heard him say, “In the name of Jesus of Nazareth, rise up and walk.” Who was he fooling? Why did he think this man was begging alms? Walk  why he hadn’t been able to do that since his mother’s womb! If only he could, he wouldn’t be begging alms and going through all this all day long. Who was he kidding! And yet, something felt different. And Peter was extending his hand and actually expecting him to take it and stand up. Could he really do it? Dare he try?

Imagine the excitement! He could actually stand! He could walk! He could leap! No wonder he was following these two men around. At this point, had someone offered the man a coin, he probably wouldn’t have even noticed it! In fact, he probably forgot about those he had collected that day already. Why? He could walk! Something new and ex-citing had happened to him! Something new now demanded his attention! New priorities! He entered the temple with them, praising God for the miracle he had received. Look everyone, he can walk!

As we go through life seeking the things of this world, they seem very important to us. We want to belong. We want to be popular. We want to look and do what every-body else is looking like and doing. But somewhere down the line, we hear a new message. It may not even sound all that exciting at first  they actually want you to give up some of your spare time, cease some of your pleasures, and work at something new! But when you comprehend what sin and forgiveness is all about, it suddenly doesn’t seem like a sacrifice at all (1 Tim. 1:8-11). In fact, if you truly appreciate what you have discovered, you suddenly have new and more exciting priorities than the old things you may have been doing. How exciting! Salvation! Wait till I can tell others! How do I learn more about what Jesus did? And thanks be to God for his wonderful gift!

Are you still clutching to the old purse strings of worldly attractions, or have you gotten excited about what is now before you (1 Pet. 4:1-4)? What are your priorities? When we really realize what God has given us is real, those old “priorities” just don’t seem so important after all!

Guardian of Truth XLI: 21 p. 19
November 6, 1997

By Connie W. Adams

From the picture of Jerusalem which had become a harlot and the lodging place of murderers (Isa. 1:21), the prophet Isaiah turns to the brighter prospect of the ideal Jerusalem, or Zion where his government will be respected by “many people” who would “flow unto it” (Isa. 2:2-3) and where peace would prevail among those brought under its government (Isa. 2:4). This was Messianic Zion.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isa. 2:2-3).

The Meaning of the Mountain of the Lord

In prophesy mountains were often used to describe the governments of the nations. They tower over the people. Their presence stands for power and might. It was fitting that God would identify his people with mount Zion. Zion was first one of the hills of Jerusalem. In time it came to stand for the city itself as the center of divine worship and government. David built his house there and so the idea of government came to be connected with Zion. Then it came to stand for God’s rule over his people. To the mind of the devout Jew, Zion symbolized all that was peculiar to the Lord’s people. In captivity it was said, “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion” (Ps. 137:1).

Zion and Jerusalem are equated by the prophets. “Thus saith the Lord; I am returning unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain” (Zech. 8:3). Here we have linked Zion, Jerusalem, the city of truth and the holy mountain. It is to a spiritual Zion, a heavenly Jerusalem that Christians have come. “But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem” (Heb.12:22).

Daniel foresaw a succession of kingdoms terminating with the Roman empire, in which time there appeared a little stone “cut out of the mountain without hands” (Dan. 2:35, 45). That little stone came down and smote the image on its feet, broke it in pieces and “consumed all these kingdoms” that it might “stand forever” (Dan. 2:44). This was the kingdom set up by the God of heaven “which shall never be destroyed” (Dan. 2:44).

The mountain of the Lord’s house is the mighty government of God in his kingdom, God’s rule over his people, his house. Back to Isaiah 2, what is under discussion is the establishment of the Lord’s house. The “mountain” of his house is the government of it. He would send forth his law, his word, from Jerusalem.

The Nature of His Rule

This divine government would not be like the nations over which it would rise in eminence and power. Such mountains (nations) ascend by military force. They are advanced and maintained by human strength. But this “mountain” would be different. It began as a little stone cut out of the mountains “without hands.” That is, it was divine in origin. Jesus said to Pilate, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews” (John 18:36). Jesus said, “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for behold, the kingdom of God is within you” (Luke 17:20-21).

His rule is advanced by teaching. “He will teach us of his ways, and we will walk in his paths” (Isa. 2:3). The only force employed to bring men of every nation under this mountain, this government, is the force and power of truth working within the hearts of those who exercise their own will to obey him. They would “walk in his paths” be-cause they had first been taught his ways. Jesus said “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (John 6:45). Indeed, the gospel “is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The book of God virtually closes with an appeal for all to come under his government, but by their own will. “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Rev. 22:17).

The Nature of His Subjects

Men of diverse nations and backgrounds would flow unto this mountain of the Lord. Isaiah said “all nations” and “many people” would come. There, in the shadow of “the mountain of the Lord” they would stack arms, learn to love each other and find a common place of service at the feet of the same Lord. That is the meaning of “and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:4). This has no reference to a lasting armistice among the nations of the earth. The peace described here is the peace of those who have learned the same word, or law, of the Lord and have come to walk in his paths. They have all submitted to the same government. They have learned what Paul said: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Col. 3:1). This is the peace of Ephesians 2. Here were Gentiles who were alienated from God and from the Jews: They have both come to the cross. “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby. And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father” (Eph. 2:16-18). All of this corresponds to the prophecy of Isaiah 11:9 which said “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” Where is the place where they shall not hurt nor destroy. “In my holy mountain.” Where is that? It is under the towering influence of the law of the Lord, the gospel of Christ through which the government of the Lord is now exercised. Notice that this government is expanded as the knowledge of the Lord is extended. The word of the Lord from Jerusalem is to be carried to all nations (Matt. 28:19-20) as the waters cover the sea.

The Responsibility of His Subjects

If the knowledge of the Lord is to fill the earth, and if the Lord will teach us of his ways, then how does he propose to accomplish this? The apostles of our Lord were given a promise that the Holy Spirit would “teach you all things” so that they might impart that to others, who in turn would teach yet others. Paul said, “And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). The church is said to be “the pillar and ground of the truth” (1 Tim. 3:15). The simple truth is that the Lord uses those who have submitted to this heavenly mountain, or government, to teach others that they might “flow unto it.” Are there yet people among the nations of the earth who have not submitted to the rule of God? Surely there are. Will they all respond favorably to the message? Not likely. But we don’t know which ones will and which ones won’t. That is not our concern. Our task is to do all we can to make known that “word of the Lord” which began to go out from Jerusalem by inspired men, which spread then to Judea, Samaria, and then to the uttermost parts of the earth. We must do our part in our time to press the claims of him who has been given to be “head over all things to the church, which is his body, the fullness of him who filleth all in all” (Eph. 1:22-23). Meanwhile, everyone who has learned of his ways needs to be sure he is walking in the paths of him who is King of kings and Lord of lords.

Guardian of Truth XLI: 22 p.3-4 
November 20, 1997