What does the Bible say about pettiness?

Others of us, however, look upon this kind of thing as petty and narrow-minded. We favour more that which is large-hearted and evangelical, and are inclined to think that there can be too much insistence on points of exact order, until things pass from what is Scriptural to what is merely traditional. We should agree of course that we must refuse both those guilty of immoral behaviour and those holding fundamentally false doctrine, and their wilful associates; but apart from that we should be more easy-going in our judgments.

Another point in which we fail in testimony, is the making it to consist in things in which it properly does not consist, which are but circumstantials, with or without which the testimony may be. Thus in the little peculiarities, personal and domestic, for which many are jealous, and on which they lay great stress as testimony for God, their very eccentricities, and the exact order or disorder of their service, are matters of testimony with them, and consequently it is in general but a waste of strength. What is worse? There is often a proneness to judge others who cannot see with them in these things; but where there is walking with God, there will be but little of judgment, save on ourselves; in truth the judgment of open sin in the believer will be sorrowful work to us, as we are walking with God. As to these matters of private observance, let every one be satisfied before God, and cease to judge his brother; let each one see that in what he does, as well as what he does not, it is unto the Lord; but let us carefully watch herein against wilfulness in our doings, that it is not our will or pleasure, but the good-will of our God that is set up. When we differ as to this, we have indeed cause to be humbled; but let us bear with one another, even as God with us, and be very watchful, as every difference opens a door to the enemy.

Thus a small matter may involve vast issues. Some seem to think that every small matter does, but happily that is not true. If it were, we should have to he fighting to the death over every scruple of mint, anise, and cummin, whilst neglecting the weightier matters of judgment, mercy, and faith. But it is true that some small-looking questions decide principles of immense magnitude. How are we then to discern the really important questions? Ah, I grant that there is a margin for dispute. Nevertheless I think that with candour, grace, and discretion we may count on always finding a sure guidance. If we seek it as Moses did, we shall find it as he did — in the word of God. It is well to be not hasty to judge in disputes that seem trivial. For instance these two words that men fought over once, homoousian and homoiousian, seem nearly the same: in fact there is literally only an iota, a Greek i, between them; yet they are as wide as the poles asunder; for one means a true Christ and the other a false. But on the other hand where it is a question of customs, prejudices, of "meats," there is no question of principle at all involved, except indeed these principles, "Forbearing one another in love," "It is good neither to eat flesh, nor drink wine, nor anything whereby thy brother stumbleth, or is offended or made weak:" "Let your moderation (epieikes) be known unto all men."

which is stated in verses 3 and 4 in connection with the questions as to the eating of meats. When divergences of judgment arise, our first natural impulse is to start interfering with one another. He who eats will despise him who eats not, for such scruples appear to him narrow-minded in the extreme. He who eats not will judge and condemn the eater, unable to see his freedom in any other light than unwarrantable licence.

which is stated in verses 3 and 4 in connection with the questions as to the eating of meats. When divergences of judgment arise our first natural impulse is to start interfering with one another. He who eats will despise him who eats not, for his scruples appear to him narrow minded in the extreme. He who eats not will judge and condemn the eater, unable to see his freedom in any other light than unwarrantable licence.

"Who art thou that judgest another man's servant?" asks the Apostle. A pertinent question indeed! The thing that is really unwarrantable is neither the apparent narrowness of vision of the one nor the apparent breadth of licence of the other, but the assumption of judicial functions that belong alone to the great Master of all of us. To that Master we stand or fall, and indeed we may count upon His support as the latter part of the verse encouragingly states.

The reference here is not to such matters of faith or practice as preclude difference. We ought not to have a hesitation where the glory of the Lord is concerned. There can be no question about sin. It is taken for granted in the Bible that no difference of mind could be tolerated where Christ is at stake. All saints instinctively see the enormity of bringing in moral evil to the table of the Lord. The Holy Ghost counts upon our resenting affronts to God. Allegiance to Him commands the conscience and rouses the heart of every saint of God if properly stated. These things God reckons upon. Nor is it only the wise and intelligent who are able to judge things of the sort, but the babes also. The only cases that ought to be brought before the Church as such are those which every believer is able to judge. It is quite a mistake to drag habitually everything before the assembly; but where things come out of an evidently immoral or of a heretical character, there any saint rejects the poison, one as much as another. It is not the babes who have difficulties or who give trouble, as a general rule. How often clever, intelligent people do the mischief, while the simple-minded would feel the evil of such things at once! Here, on the contrary, the matters spoken of are such as some saints might feel, and not others. There might be practical or doctrinal questions, as the particular manner in which children ought to be brought up, or the style of living, furniture or house. There one must be content to point out the holy principles of God, not to assume hastily that our own measure is such that we ought to attempt to make every other adjust his children or house by it. God is jealous that He should have the forming of His saints. A good example is precious, and we cannot be too careful as to the ways we allow. But having said this, it is for the children of God to examine themselves conscientiously by His Word. In such things we must be patient and look for the action of God by His own truth on the souls of His saints.

Thus we are plainly not to judge or belittle our brother in regard to these personal matters of conscience. For we shall stand before the judgment seat of Christ as well as he. In spite of the fact that he may have been mistaken in his thoughts, and we correct, yet he may receive more approval than we because he sought honestly to obey the Lord — sought to maintain a good conscience — while we in effect trampled upon his conscience. Solemn consideration for our souls!

“Now, him that is weak in the faith receive not to (the) determining of questions of reasoning.” (New Translation.) We may make a mistake either way. We may become so narrow as to reject a brother weak in faith, or we may make our receiving a cavilling person, the determining of doubtful questions, and reasoning speculations. The Holy Ghost would have us carefully avoid both these extremes. In many things such as eating and drinking, esteeming one day holy, or all days alike — in all such matters, we are not to judge one another, but walk together in love.

Meanwhile, for us the great principle of forgiveness is what we have need to remember. We have specially to remind our souls in the case of anything that is against ourselves. May we at once look steadfastly at what our God and Father has done for us! If we can, in the presence of such grace, be hard for some trifling thing done against ourselves, let us bethink ourselves how the Lord judges here.

With one given to anger, it is hard to keep friends, and unsafe to make a friend; and to go with a furious soul is to run the risk of learning his ways, and thus to get a snare instead of a deterrent. Let not the sun go down upon your wrath, says the Apostle; not to hear him in this is to give place to the devil. Even if we have grave reason, the only right Christian feeling is to forgive; and if you forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. You who are slow to forget your wrongs, perhaps imaginary, do you believe Christ's words?