Romans 15:1-13
Notes
Transcript
Review
Review
Paul was discussing the “strong” vs. the “weak” in Chapter 14.
His point there was to say the “weak” individual (the one who has a personal conviction that doing something NOT EXPRESSLY PROHIBITED by scripture is a sin) is not to condemn the “strong” individual (the one who has the liberty, or freedom to do something NOT EXPRESSLY PROHIBITED by scripture).
The other side of the coin is that strong person who CAN do the things isn’t to see themselves as “more holy” or a “better Christian” and look down upon the weak whose conscience keeps them form doing the things
Paul was telling them they were both children of God saved by Christ and to act and treat each other like it. The strong Christian was to deny his liberty so that the weak would not be tempted to sin by going against his conscience and being pressured into doing whatever the strong Christian could even though he or she was convicted they couldn’t and the weak Christian shouldn’t see the strong Christian as sinning against God
The Strong Are to Bear the Weaknesses of the Weak
The Strong Are to Bear the Weaknesses of the Weak
1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Vs 1-2: bear the infirmities: not just accept. they are to help build up (edification in 2) the weak. Same as “bearing one another’s burden” Galatians 6:2.
Vs 3: they are to do this because Christ is the model. He denied and gave Himself to serve the weak. The weak was us so we are to at least serve our brothers by denying ourselves some liberties to not injure the faith of the weak.
3b: The proof of this is in Psalm 69:9 “9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.”
Messianic Psalm where the “me” is Jesus saying He took all the hatred meant for the Father upon Himself
Vs 4: Paul takes a second to say “speaking of the OT”
The OT:
applies to us now even though it was written to them then
EVERYTHING written was for us as well
It ALL has Christ and His work as the focus John 5:39 “39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.”
it’s practical in that it doesn’t just show us about redemption and salvation for the past and future but about action that matters for how we live in the present
it’s God’s Word to us in that the patience and comfort that give us hope comes from the God of patience and comfort Himself (vs 5)
Vs 5-6: Paul’s prayer for them is that they would come to the same conclusion of accepting each other in Christ. Doesn’t mean “all get to the point they all believe the same things” but rather in spite of their differences of opinion they would see Jesus in each other and get about the business of the Church: Matthew 28:18–20 “18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”
Vs 6: This is how we glorify God
Both the Strong and the Weak are to Receive One Another
Both the Strong and the Weak are to Receive One Another
7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
Vs 7: not just accept but receive: They weren’t to just tolerate each other but receive each other as brothers and sisters. Why are we to do that?
#1 because Christ received us that way (7b)
Vs 8: Because God has fulfilled the promises He made to Abraham by bringing the Gentiles also into a covenant relationship to Himself through the Gospel
“was a minister”: “has become” perfect present means not just the past but continues to be now a minister to the Jews
Vs 9a: becasue the Gentiles glorify and praise God for His mercy
Then Paul give 4 OT quotations to prove those points:
Vs 9b Romans 15:9 “9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.” :
Psalm 18:49 “49 Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name.”
Through his death and resurrection, Gentiles who had not known the righteous rule of the Lord can now be brought into submission to him, glorifying him for his mercy to them.
Vs 10 Romans 15:10 “10 And again he saith, Rejoice, ye Gentiles, with his people.” :
Deuteronomy 32:43 “43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.”
An advance from the first quotation is evident, for the Gentiles are now themselves praising God—and doing it “with his people,” namely, Israel. So what the OT text calls on the Gentiles to do, they now, through God’s mercy to them in the gospel, are able to do—join Israel in praise of God.
Vs 11 Romans 15:11 “11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.” :
Psalm 117:1 “1 O praise the LORD, all ye nations: praise him, all ye people.”
Calls on Gentiles to praise the Lord
next verse makes it obvious what Paul was thinking about the Gentiles praising God for His mercy and truth: Psalm 117:2 “2 For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.”
Vs 12 Romans 15:12 “12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.” :
Isaiah 11:10 “10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.”
the Gentiles’ participation in the praise of God (vv. 9b–11) comes as a result of the work of “the root of Jesse,” a messianic designation.
Next verse makes it clear about God gathering the remnant from the nations: Isaiah 11:11 “11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.”
Vs 13 Romans 15:13 “13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” :
Paul’s concluding prayer :
As the Gentiles have now come to “set their hope” on the root of Jesse, so Paul prays to the “God who gives hope.”
In praying that this God might “fill you with all joy and peace as50 you believe,” Paul is undoubtedly thinking specifically of the “weak” and the “strong” in the Roman community.
It is only as the “God of hope” fills them with these qualities that they will be able to “abound in hope,” to realize in their community the hope of a new people of God in which Jews and Gentiles praise God with a united voice
Conclusion
Conclusion
Vital to think carefully about what adiaphora is.
On the one hand, not all issues can be put in this category. Paul considered certain matters pertaining to the gospel to be basic and nonnegotiable. To apply Paul’s plea for tolerance in this chapter to these issues would be to surrender the heart of Christianity.
On the other hand, there are issues that are in this category of “things indifferent,” and on these Christians are willingly and lovingly to “agree to disagree.”
Inflexible commitment to the basics; complete flexibility on the adiaphora: Paul wants us here!
The Message of Romans (iv) Because Chist Has Become a Servant (8–13)
In fundamentals, then, faith is primary, and we may not appeal to love as an excuse to deny essential faith. In non-fundamentals, however, love is primary, and we may not appeal to zeal for the faith as an excuse for failures in love. Faith instructs our own conscience; love respects the conscience of others. Faith gives liberty; love limits its exercise.
Rupert Meldenius, a pen name of the Puritan Richard Baxter put it best:
In essentials unity;
In non-essentials liberty;
In all things charity.