Romans 15:14-33 Paul & Rome: Personal Matters (part 2)

 Part 2

In Paul’s personal remarks to the Roman church, he includes elements of his theology and philosophy of ministry.

·        Paul’s ministry was received by God’s grace vs. 15

·        Paul’s ministry was centered in the gospel vs. 16, 19

·        Paul’s ministry was done for God’s glory vs. 17-18

·        Paul’s ministry was done through God’s power alone vs. 19

·        Paul’s ministry was according to God’s plan vs. 20-25, 32

·        Paul’s ministry included providing assistance for believers in need vs. 26

·        Paul’s ministry included foreign missions and church planting vs. 20, 28

·        Paul’s ministry was supported by the prayers of believers vs. 30-32

I. Paul shares his heart towards the believers in the church at Rome. vs. 14-29

A. The church at Rome has spiritually mature disciples of Jesus. vs. 14

1. They are full of goodness displayed in good works, generosity, and kindness.

2. They have a mature knowledge of the gospel and the Bible.

3. They are competent to instruct, counsel, and admonish one another.

B. Paul was bold because of the believers’ maturity and because of his office. vs. 15

1. Paul reminded them of spiritual truths they already knew.

2. Paul was direct because of their spiritual maturity.

C. Paul, as the Apostle to the Gentiles, was working for God. vs. 16-17

1. He was a servant of Christ (leitourgos, public servant).

2. He was like a priest offering the spiritual sacrifice of new converts to God (idiom, figurative).

3. The Holy Spirit was doing the work of sanctification in them, making them individually and corporately pleasing to God.

D. Paul’s missionary strategy was to go and preach where there was no established church to start new ones. vs. 18-21

1. The pagans were responding positively to the gospel through their commitments and changed lifestyles.

2. This can only be explained as the supernatural work of the Holy Spirit.

3. As an Apostle and Scripture writer, Paul performed signs and wonders early in his ministry and often by his own decision.

4. Paul preached the gospel of the Messiah from Israel to the Balkan Peninsula, Croatia, Bosnia, Yugoslavia, and Albania.

5. Paul brought the light where it was darkest. He planted churches that would plant other churches and further spread the gospel.

6. The Old Testament prophesied about God’s plan of missions. Isa 52:15

7. It prophesied the worldwide rule of the Suffering Servant (Messiah).

E. Paul could not visit Rome because of the gospel opportunities. vs. 22-23

1. He did not follow his emotions but God’s will.

2. He entered the open doors before him in the region where he was.

3. He longed to fellowship with the Roman believers.

4. But he followed biblical wisdom rather than emotions.

F. Paul’s plan was to visit Rome on his way to Spain. vs. 24

1. Paul was organized and made wise plans.

2. Paul was willing for God to redirect his plans.

3. Paul was faithful and kept his word to bring the Gentile churches financial gifts to the starving believers in Jerusalem because of persecution.

4. Paul was planning to engage in missions and church planting immediately after the gift was delivered.

5. Paul only let mature congregations help him financially (Rome).

G. Paul was providing for the ethical and accountable transfer of funds. vs. 25-26, 28

H. The Gentile Christians should appreciate the Jewish roots of their faith. vs. 27

1. The promises and covenants came to the Jews.

2. The Scriptures were preserved by the Jews.

3. The entire Bible was written by Jewish male Prophets and Apostles. (If the one possible exception, Luke, had a Jewish mother, like Timothy, he would also be Jewish).

I. Paul’s reunion with old friends and first meeting of those in the church at Rome will be a mutual blessing to all who love Jesus the Messiah. vs. 29

II. Paul shares prayer requests and adds a benedictory prayer for the believers at Rome. vs. 30-33

A. Prayer is work, and intercessory prayer is for other people. vs. 30

1. Prayer for Paul’s deliverance from the evil people in Judea.

2. Prayer for Paul’s service to the believers in Jerusalem.

3. Paul’s trip to visit the Roman church and to rest in Rome.

4. Paul’s surrender to God’s will in all these matters.

5. Paul’s request acknowledges the tri-unity of God, the trinity.

6. Paul was arrested in Jerusalem (Acts 24:27, 28:11-31) and was given a free trip to Rome, but he arrived in chains.

B. Paul’s benedictory prayer for the Roman Christians. vs. 33

1. For God’s peace, shalom (wholeness, fullness) for them.

2. For God’s presence to be with them in joy.

3. Amen (I believe that statement; it is true, so be it).

Romans 15:1-13: Jewish and Gentile Harmony in the Body of Christ (part 1)

 Part 1

We are to handle the weaker and stronger Christian ethical issues in a way that promotes unity and harmony in the assembly to the glory of God. Love for God, for our neighbors, and for other believers is worked out in patient tolerance and self-denial over gray ethical issues. Jesus modeled this by accepting people from both the Jewish and Gentile cultures into His kingdom.

I. Christians are to live in harmony with each other to the glory of God. vs. 1-6

A. The stronger believer is to be patient with the incapable one’s doubts. vs. 1

B. The believer is to seek to please and edify other Christians. vs. 2

C. Christian liberty as it relates to weak and strong Christians in the body of Christ should be informed by Jesus’ example of self-denial and living for others. vs. 3

D. The believer is to obey the Bible’s instructions concerning unity and harmony. vs. 4

1. The things written in the Word of God instruct us (1 Cor 10:6, 10).

2. The things written in the Word of God are for us to read and heed.

3. The things written in the Old Testament are for the Christian’s instruction.

4. The written Word of God (Scriptures) must be read or heard by Christians.

a. Reading the Bible brings hope to the believer (Rom 8:23-25).

b. Reading the Bible brings encouragement to the believer.

c. Reading the Bible brings perseverance to the believer.

E. God gives perseverance and encouragement to the believer. vs.5

1. By the written Word of God, read or heard (2 Tim 3:16-17).

2. By the body of Christ, through Christian fellowship.

3. By the indwelling Holy Spirit, who also uses 1. and 2.

F. God can grant believers to be of the same mind concerning matters of personal conduct (gray ethical issues). vs. 5

1. We should work and pray for unity on cultural issues.

2. Because the Messiah is head of the church, and the Son exemplifies unity, those connected to Him should also model unity over behavioral issues.

G. A unified assembly of Christians is more effective in bringing glory to God. vs. 6

1. Glorifying God is of vital importance for every human being.

2. Unity among humans is not natural, especially for people of different cultures.

3. When we are at peace with each other, we bring the most glory to God.

4. When we serve as a team, we bring the most glory to God.

5. Only the spiritually mature, living lives of self-denial, can glorify God in this way.

6. Oneness displays the love and concern we have for each other in spite of differing opinions on gray ethical issues of conduct and consumption.

7. Our voice of praise is directed towards our triune God.

a. Our God the Father, who is the eternal Father to the eternal Son.

b. Our Lord (Master) who is Yeshu’a (salvation) the Anointed One. 

II. Conclusion: Accept other Christians who have different ethical convictions. vs. 7-13

A. Receive one another in love, just as the Messiah received us. vs.7

B. Our salvation and displayed Christian unity bring glory to God. vs. 7

C. The Messiah models an accepting spirit concerning non-essentials by receiving both Jews and Gentiles into His kingdom by conversion. vs. 8-13

1. The Messiah fulfilled Scripture by serving the Jews, which displayed God’s faithfulness to His covenant promises, to God’s glory. vs. 8

a. The truth of God (John 17:17).

b. Confirmation of the Old Testament covenant promises.

2. The Messiah fulfilled Scripture by serving the Gentiles, which displayed God’s mercy and grace in His eternal plan to God’s glory. vs. 9-12

a. Paul’s evidence of God’s ancient OT Gentile conversion plan.

b. David’s writings and the Gentiles (Worship) [2 Sam 22:50; Psa 18:49]

c. Moses’ writings and the Gentiles (Unity) [Deut 32:43].

d. The Psalmist and the Gentiles (Praise to Yahweh) [Psa 117:1].

e. Isaiah and the Gentiles (Messiah will rule and give hope) [Isa 11:10].

D. Benediction: Believers receive joy and peace from the God of hope. vs. 13

1. The fullness of joy is available to the believer.

2. An extravagant hope is available to the believer.

3. Joy, hope, and peace come to the believer through the person of the Holy Spirit.

a. The Trinity is included in this section. vs. 5 and 13

b. The power to live the Christian life comes from the Holy Spirit (Rom 8).

c. He is a person and co-equal with God the Father and God the Son.

 

 

Romans 14:22-23 & 15:1-3: Christian-to-Christian Forbearance (part 3)

 Part 3

Paul’s exhortations in Romans 14-15 do not concern doctrinal matters. These admonitions are for when believers disagree over ethical lifestyle issues. We have a different method of handling disagreements over doctrines (including women pastors and the salvation of children who die in infancy) than we do over how we exercise our liberty in Christ over ethical issues on which there are no biblical commands for Christians.

            I. A Christian must refrain from doing things that will result in self-condemnation, doubt, and guilt which lead to misery rather than joyful liberty. vs. 14:22

A. If you cannot do or partake of something without guilt, then do not do it. Others may be able to do this, but you cannot at this time. If your future understanding of the Bible changes your ethical convictions on this matter after careful study, then you may be able to do or partake in the future.

B. You must live the Christian life with the best of others in view to be Christ-like; to live for yourself only is unchristian and contradictory (2 Cor 5:15).

C. Seek to build up (edify) others spiritually in the body of Christ. Do not tear them down by tempting them to fall by intentionally violating their conscience.

·        A Christian must be able to do and use everything they do in faith. 14:23

D. What I believe to be sinful, or if I doubt it is correct and do it anyway, it is a sin for me, even though I may have misunderstood the Bible on this matter.

E. If I develop the conviction that something is sinful and thus is against God, and then I choose to do that thing, then I have done something I am convinced is against God. This is always sin, even though I may have completely misunderstood the Bible on this neutral matter.

F. Sin hinders my fellowship with God, even when I have mislabeled something as sin and have done it even though believers are free in Christ to do or use it.

G. Thus, I must not tempt those with convictions against something to copy me and do it while they believe it is wrong. Love and instruct them instead.

·        The stronger Christian is to show love to the weaker Christian on each ethical issue as they patiently address their ethical convictions. vs. 15:1

H. They are to please the weaker Christians.

I. They are to stop living to please only themselves.

J. The stronger believer is to be patient with the incapable one’s doubts.

1. Both stronger and weaker Christians, when it comes to gray ethical issues, are to seek to please each other for our mutual benefit and to edify each other. vs. 15:2

2. Questions to ask about ethical matters affecting body life in the church

K. Will this behavior or thing block the flow of the gospel?

L. Is this behavior or thing connected to a major doctrine?

M. Is this behavior or thing connected with something immoral?

N. Is this behavior or thing clearly declared to be wrong in the Bible?

O. Does this ethical area fit the stronger/weaker brother situation?

P. Which choice will allow me to best demonstrate love for another believer with whom I am in close contact that has different ethical convictions?

Q. Additional questions in determining God’s will about what to do or use (ethical issues).

1.      Is this lawful? (Not forbidden for Christians in the Word of God)

2.      Is it beneficial for me? (Do I gain something from this?)

3.      Is it enslaving? (Will this take control of me, a habit I cannot quit?)

4.      Is it consistent with Christ’s Lordship? (Will it bring shame to the Lord?)

5.      Is it helpful to others? (One another and weaker brother issues)

6.      Is it consistent with positive biblical examples? (Jesus, the Apostles of Christ)

7.      Is it something that will bring glory to God?

R. Christian liberty and freedom as they relate to weak and strong Christians in the body of Christ should be informed by Jesus’ example. vs. 15:3

1. Jesus the Messiah did not live on earth to please Himself.

2. Jesus bore the attacks of those angry with God the Father (John 15:24).

3. Psalm 69:9 predicted that the Messiah would suffer under these insults from men.

4. All Christians are to follow Jesus’ example of self-denial and humility (Psa 89:50-51).

5. In light of the Messiah’s example of accepting abuse and not claiming His rights in order to redeem us, how can we demand our Christian liberty if it damages others?

6. Where self-denial and humility are present, one will also find unity and harmony over gray ethical issues and the use of Christian liberty.

[Modified from Richard P. Belcher, Sr. class notes]

Romans 14:13-23: Serving Christians with Different Ethical Convictions (part 2)

 Part 2

Christian liberty and freedom are granted to and enjoyed by believers who are living by faith and not violating their consciences by bad choices. They, likewise, out of love and for unity, limit their freedom while in contact with those who do not have the same freedom on issues not clearly declared as sin in the Bible. The moral laws show us continually how to please God, and they are fairly clear, especially as summarized in the Ten Commandments. God requires us to study, think, and work out other issues in each age and each culture. This requires work on our part. Choices must also include loving other Christians well by considering their spiritual welfare and the unity of the church.

II.  [The instructions given to the weaker and stronger Christians. vs. 1-10]

A.     [General instructions to weak and strong Christians concerning food and days. vs. 4-13]

B.     Christian liberty and freedom as it relates to weak and strong Christians in the body of Christ. vs. 13-23

1. Every Christian must stop judging other Christians concerning gray moral areas. vs. 13

2. Most created things are not intrinsically impure or defiling by themselves. vs. 14

a.  The strong understand this truth.

b. Because the weak think a thing is impure, for them it is impure (unclean).

3. Believer-to-believer love and unity are more important than an individual practicing their Christian liberty. vs. 15

a.  The law of love dictates that a person cannot use their Christian liberty to harm another Christian for whom Christ died.

b. The need for unity in the body requires the use of great discretion when exercising Christian liberty concerning gray ethical issues.

4. A Christian living in love and church unity will not demand to use or do what they believe is a good thing if it brings reproach on the Christian faith. vs. 16

5. The Christian faith and the kingdom of God are not based on physical things or actions, but on a life based on internal things (righteousness, peace, joy in the Holy Spirit) in service of the Messiah, pleasing God and an example to humans. vs. 17-18

6. Each Christian should pursue the most important things first: making peace believer-to-believer and edifying one another. vs. 19

7. A Christian must not destroy the work of God and cause another believer to fall into willful defiance of their conscience concerning indifferent things. vs. 20-21

a.  Another believer’s spiritual well-being is much more important than food, meat, or wine, or my desire to enjoy these created things.

b. In the new covenant, all created things are declared clean and pure.

c.  The weak do not understand this and are convinced that to partake of these foods is a serious sin against God.

d. When they believe this action is a sin, but copy you and intentionally choose to sin against God and violate their conscience, they are sinning against God.

e.  Food is not the issue; the sinful heart and conscience are the issue.

f.   It is good never to do things that will cause others to fall into sinful activity.

8.  A Christian should keep his beliefs and convictions about gray ethical standards between himself/herself and God. vs. 22

a.  You can share your convictions and why you hold them when asked.

b. You may not lay them as a burden around another Christian’s neck.

c.  Through Bible study and godly counsel, work through issues for yourself on matters on which there are no explicit commands for Christians.

d. Make sure you understand the difference between the eternal moral laws of God, the temporary ceremonial laws (purity and OT worship regulations), and the time frozen civil laws (case laws with penalties) of the nation Israel [principles behind these are moral and apply to us].

e.  Because you dislike something, that does not make it a sin for others.

f.   Once you determine something is not forbidden by God, you must still use discernment on how this thing or action will affect other believers with whom you are in contact. Don’t tempt them to violate their conscience.

9. A Christian must refrain from doing things that will cause self-condemnation, doubt, and guilt, which lead to misery rather than liberty. vs. 22

a.  If you cannot do or partake of something without guilt, then do not do it.

b. You must live the Christian life with the best of others in view to be Christ-like; to live for yourself is unchristian and contradictory. (2 Cor 5:15).

c.  Seek to build up (edify) others spiritually in the body of Christ.

10. A Christian must be able to do and use everything they do in faith. vs. 23

a.  What I believe to be sinful, or if I doubt that it is correct and do it anyway, it is a sin for me, even though I may have misunderstood the Bible on this matter.

b. If I develop the conviction that something is sinful and thus is against God, and then I choose to do that thing, then I have done something I am convinced is against God. This is always a sin.

c.  Sin hinders my fellowship with God, even when I have mislabeled something as sin and have done it even though believers are free in Christ to do or use it.

d. Thus, I must not tempt those with convictions against something to copy me and do it while they believe it is wrong.

11. Questions to ask:

a.  Will this behavior or thing block the flow of the gospel?

b. Is this behavior or thing connected to a major doctrine?

c.  Is this behavior or thing connected with something immoral?

d. Is this behavior or thing clearly declared to be wrong in the Bible?

e.  Does this ethical area fit the stronger/weaker brother situation?

[Modified from Richard P. Belcher, Sr. class notes, Columbia Bible College]

Romans 14:1-13: Loving Christians with Different Ethical Standards or Convictions (part 1)

 Romans 14 (part 1)

The church at Rome had Jewish converts, Jewish proselyte converts, Gentile God-fearers, and Gentile pagan converts. The Jewish converts at Rome only ate kosher foods (Deut 14, Lev 11) that were declared clean by Jesus, and they participated in the Jewish feast days (the ceremonial purity laws and worship rules). The NT was not complete yet but would reveal that all foods were declared clean in the new covenant (Mark 7:15-19; Acts 10; Gal 2:11-18; 1 Tim 4:3-5) and that the ceremonial law has been fulfilled by Jesus the Messiah (Gal 3:21-29, 5:2-14). However, in pagan idol worship of demons and Satanic worship, the mixing of drinking blood (the cup of demons) with all forms of sexual immorality was and is practiced. The NT continued the prohibition of these practices (Mat 4:10; Luke 4:8, 10:27; Acts 15:20, 29, 17:16-33; 1 Cor 5:10-11, 6:9, 10:7, 20-21, 28; Gal 5:20; Eph 5:5; 1 Thes 1:9; 1 Pet 4:3; 1 John 5:21; Rev 2:14, 20, 21:8, 22:15). Thus, the use of meat sacrificed to idols also became an issue for Christian table fellowship between those with Jewish backgrounds versus those with a pagan background. In this one area of Christian standards, the “strong” are those who believe all foods are clean and the “weak” hold to unclean vs. clean foods, feast days, and the purity laws. In other ethical areas, these same people labeled here as “weak” may be the “strong” ones, and those here called “strong” may be “weak” in some other area of Christian ethical standards.

Principles to remember in Romans 14-15

·        Paul considers both the “strong” and “weak” people as true believers

·        Paul considers both groups to be practicing the unbiblical pattern of criticizing each other instead of showing love and concern

·        Paul agrees with the “strong” group doctrinally on this matter

·        Paul in practice lives like the “weak” group, but for different reasons than they do

·        Paul rebukes both groups for their improper handling of this issue

I. The description of the weaker and stronger Christians. vs.1-10

A. The “weaker” person is more rigid and rules-centered. vs.1-10

1. The weak one doubts in their faith and is uncertain about their Christian liberty.

2. The one who is weak in the faith eats only vegetables to prevent idolatry.

3. The weak one is judging the one eating meat.

a. He cannot be saved and eat meat.

b. He cannot be a committed believer and eat meat.

4. The weak one is observing the Jewish ceremonial feasts.

5. The weak one despises his brother because of his freedom.

B. The “stronger” person understands his/her liberty in Christ. vs. 1-10

1. The strong one is not kindly receiving the weak Christian.

2. The strong one seeks out the weak person to argue about ethics.

3. The strong one sees no restrictions on eating food of any kind.

4. The strong one is mocking the weak Christian.

5. The strong one does not observe the Jewish feasts.

6. The strong one despises the weak Christian because of his legalism.

7. The strong one theoretically understands Christian liberty.

C. Both the weak and strong Christians are behaving sinfully.

II.  The instructions given to the weaker and stronger Christians. vs. 1-10

A. The initial instructions to the “strong” Christians. vs. 1-3

1. You must change your attitude toward these other Christians.

2. You must replace mean rejection with kind reception.

3. You must not argue with weak Christians over their convictions.

4. You must not mock the weak Christians.

B. The initial instructions to the “weak” Christians. vs. 1-3

1. You must change your attitude toward these other Christians.

2. You must stop judging strong Christians for exercising their liberty.

3. You must stop avoiding and criticizing strong Christians.

C. General instructions to weak and strong Christians concerning food and days. vs. 4-13

1. Understand that every Christian answers to God alone (not you) for actions and attitudes regarding gray ethical areas. vs. 4

2. Every Christian is responsible to study, think, and develop personal biblical convictions for themselves and not for others. vs. 5

3. Every Christian is to make lifestyle choices in gray areas in ways they are sure will please the Lord and be part of their daily worship. vs. 6

4. Every Christian must understand that Jesus the Messiah rules over everything in our lives. He is Lord over all. vs. 7-9

5. Every Christian must acknowledge that God is the final judge over non-revealed issues (where there is no biblical command) and not man. vs. 10-12

6. Every Christian must stop judging other Christians concerning gray moral areas. vs. 13

a. Be concerned with edifying other Christians so that they can grow.

b. Do not be divisive over non-essentials (Bible is the authority).

c. Be concerned about your own attitudes and actions.

d. Do not cause another Christian to stumble and fall into a practice they consider sin by copying you. Your brother’s (or sister’s) spiritual welfare is more important than your Christian liberty.

[Modified from Richard P. Belcher, Sr. class notes, CBC 1985]