From the general teaching about life and conduct Paul now passes on to a problem of fellowship, one that pressed sharply upon the church in that day--in our day also--and lays down rules and principles which, followed out, would certainly insure the unity for which Christ prayed. In dictator states there is uniformity of a political sort, for no man dares speak contrary to the leaders. So under a false ecclesiastical rule there is uniformity of creed and teaching; for few dare think for themselves, and still fewer would dare to express independent thought. But in the true church there is freedom; and freedom always means diversity of views, difference in points of doctrine and practice. I speak not of the clashing views of men in general, or of those who have forsaken the foundation of God's revealed word; but within the pale of the gospel, among the true children of God there arise differences, sometimes due to partial apprehension of truth, sometimes to errors and mistakes. The oft-heard saying that if all preached the Word there would be no differences, is one of those specious platitudes which at first seem true, but will not stand the practical test. Certainly we should preach the Word--not traditions, not human fables, not personal opinions, not "untaught questions." But when we preach the Word we do not merely quote scripture. We are bound to expound, compare scripture with scripture, reason, draw conclusions, emphasize, illustrate, make applications. This is not only right and legitimate, it is necessary and inevitable. But in that lies the possibility for all manner of differences. How shall this problem be handled so as to avoid disruption of fellowship? How shall Christ's people be free, differ among themselves, and yet be one in the bond of Christian unity?

      In the early church this question was especially acute. The hereditary distinctions between Jewish and Gentile brethren were enormous. It was not easy for the Jewish Christians to free themselves from the swaddling-bands of the Law; and on the other hand Gentile brethren had ways and customs that were perfectly repulsive to Jews. How to maintain that "unity of the Spirit in the bond of peace" was a serious problem indeed; for never before had such discordant elements been merged together into intimate fellowship and communion. Paul takes up the problem at some of its sorest points.

      There were first those whom he calls "weak in the faith," for they had not yet understood the liberty that is ours in Christ, but were still subject to ordinances, "touch not, taste not, handle not," and felt bound to the observance of holy days. What shall be done with such brethren? Paul says, Receive them; that is, accept them into your fellowship: do not draw a line against them, do not exclude them. Since, in their confession of faith and baptism God has received them, do you receive them also. But do not set upon them to heckle them with arguments, to expose their mistakes and put them to shame. (Verse 1f.)

      Those who were free from such false scruples might be tempted to "set at nought" those who were bound by them--that is to look down on them, to discount them, to regard them as simpletons, and the like. On the other hand those who held on to those legal observances might be tempted to judge and condemn their brethren [56] who did not observe the legal regulations, as sinners against God. To the one class Paul says, "Do not set at nought your brother," just because you know better than he does; to the other, "Do not judge your brother," because he does not do as you do. Let us recognize the fact that we all are the Lord's and that all we are and do is with reference to Him, and that the final adjudication of things is His prerogative. For each one of us shall in the end give account of himself to God. (Rom. 14:1-12.)

      But now the Holy Spirit proceeds to teach a further and deeper lesson. Mere tolerance of brethren's weakness while we selfishly pursue our own course--to say, You go your way, I'll go mine--that is not enough. That would soon harden into cold indifference and estrangement; and neither party would be helped. The Lord intends something better for us, namely that we should have a loving care and concern each for the other, that the more enlightened should have special love and regard for the less enlightened one. Let us say that your brother thinks it wrong and sinful to eat certain kinds of meats. You have a better light: you can eat those meats with clear conscience, for you know that the Lord has set us free from such restrictions. But if I exercise this my liberty, it may happen that my brother, seeing me indulge, may follow my example; but he would do it believing it to be wrong. That would be a condemnation to him; and I, by my superior light and freedom have become a stumbling block to him. That must never be! "What then," you say--"shall my brother's narrow scruples control my conduct?" Yes--for love's sake. If Christ died for him, I certainly can deny myself some pitiful privilege in eating or drinking (or, in our days it might be "moderate drinking," smoking, card parties, movies, etc., granting all these were innocent in themselves, which, however, they are not). For the essential thing in the kingdom of God is after all not meat and drink, nor any sort of rightful self-indulgence, nor even the enjoyment of our liberties, but righteousness, and peace, and joy in the Holy Spirit. These are the things to be prized and to be looked out for. Do not by the use of some needless thing, though it be entirely right in itself, endanger the eternal salvation of your brother. For if, emboldened by your example, he indulges in your liberties, you have led him astray. What you have partaken of in faith, he takes up in doubt; and that makes it wrong for him. He "is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin." (Rom. 14:13-23.)

      If any of us therefore are strong, it falls to our lot to bear the infirmity of the weak and to exercise tender, loving care for them, and not to please ourselves; for thus did our Lord Jesus Christ Himself. How many wounds would have been healed, nay, would never have been struck, had God's people followed the good teaching of this chapter and the great example of their Savior, who came not to be ministered unto but to minister, and to give Himself a ransom for many! [57]

      In the kingdom of God the strong evermore must bear the burden of the weak. This is the law of Christ, which is the law of love. (Gal. 6:2.) By the fact that one knows more, enjoys greater spiritual light, power, and privilege, he becomes a debtor to the weak and erring. For what have we that we did not receive? And if we received it all freely, for no worthiness of our own, does that not constitute our obligation to pass it on to others who are in need? What a parody upon Christianity it is to see a people self-complacent in their superiority and high position, enjoying their privileges and looking with disdain upon the weak, intent only on pleasing themselves without regard to the welfare and salvation of others. If our neighbors are (as we once were) "foolish, disobedient, deceived" ought we not do all to help them and win them? Should we not for love's sake be servants unto them? (There is a right way to please men as well as a wrong. Gal. 1:10; 1 Cor. 10:33.) Thus, Christ pleased not Himself. His heart was always set upon helping and blessing others; and because He was the Strongest and Greatest He went to the lowest place and bore the sins and burdens of us all. (Isa. 53:6.) The quotation in Rom. 15:3 is the latter half of Psalm 69:9 (the first part quoted and applied to Christ in John 2:17). At this quotation from Psalms, Paul takes occasion to make the important general statement of Rom. 15:4--"For whatsoever things were written aforetime (that is, all the Old Testament scriptures. Cp. 2 Tim. 3:16) were written for OUR learning, that through patience and through comfort of the scriptures we might have hope." Patience, comfort, hope--precious blessings that come to us through the Old Testament scriptures! Verses five to seven continue the theme of unity by loving forbearance, mutual recognition, and helpfulness. All this is still connected with the teaching of chapter 14. So are the verses following, Rom. 15:8-13.

      The extreme danger of a rift in the early church lay in this bringing together in its fold of two elements, so widely separated in custom, manners, religious background, so antagonistic and incompatible in spirit and attitude by every human prejudice and by mutual aversion as the Jew and the Gentile. It took a stupendous miracle to convince the Jewish brethren in the first place that Gentile believers were at all to be admitted (Acts 10, 11)--for the church for several years consisted of Jewish brethren only. It was a very bold move indeed when those men of Cypress and Cyrene stepped over the line and dared to preach to Greeks in Antioch (Acts 11:20) and the resulting influx of Gentiles caused grave concern in Jerusalem so that they sent one of their number, a man good and true, to look into the matter. (Acts 11:22f.) After all that there was still a sentiment among Jewish brethren that the Gentile converts should be circumcised and instructed to keep the law of Moses; which, though refuted in the conference at Jerusalem (Acts 15) continued to hang on, being spread by certain factious Judaizers. On the other hand, where the Gentile element predominated there was danger of their discriminating against their Jewish brethren, and exalting themselves over them. (Hence the teaching of Rom. 11:11-32.)

      Now once more Paul reverts to the Jew-Gentile question, [58] showing that the salvation of the Gentiles was rooted in God's purpose of old--that Christ's mission was to the Jews "to confirm the promises given unto the fathers"; but also with a view to the blessing of the Gentiles, "that the Gentiles might glorify God for His mercy"--the free, uncovenanted gift that comes to them through Christ. This he backs up with four quotations, two from Psalms, one each from Deuteronomy and Isaiah. Verse 13, a doxology, wonderfully sweet and meaningful concludes his argument, which began at chapter 14:1.

      From here on to the close, the epistle treats more largely on personal matters--but how rich and full of meaning these also are! From v. 14 to 21 the apostle tells them of his great work among the Gentiles; from v. 22-33 he speaks of his hoped-for visit to Rome, which he intended to make, but not until after his journey to Jerusalem; for the success of both of which he requests their earnest prayers. The sixteenth chapter we reserve for the final lesson.

      What important question is taken up in Rom. 14? What attitude does he enjoin toward those who are "weak in the faith"? What would be the danger on part of the stronger ones toward the weaker? What attitude might the weak take toward the strong? What deeper lesson does he then bring in? How could we put a stumbling-block in a brother's way? What had Paul resolved as to that?

      What law must prevail among God's people? What important verse here teaches the value and use of the Old Testament scripture? In what lay the greatest danger of division in the early church? What sweet doxology in verse 13? [59]

[LOR2 56-59]