Sunday, February 19th, 2012 (Communion 10:50)
Romans 15:1-6; 1 Cor 10:1-11; Psalm 119
“The Power of Historical Revelation”
Those who can’t remember the past are condemned to repeat it. — George Santayana
Bible Memory Verse for the Week: For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. — Romans 15:4
Background Information:
- As I pointed out in chapter 209, Paul’s instruction about developing a Christian mind was completed in two verses. To discuss a right estimate of oneself and the need to encourage others took six verses more. A call to love one another filled thirteen verses; material on the relationship of the church to the state took seven verses; right conduct in light of the imminent return of Jesus Christ took seven verses more. But his discussion of how Christians are to accept other Christians when they do not think or behave as we think they should fills all of chapter 14 and the first half of chapter 15, a total of thirty-five verses. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1812)
- (v. 1) The word “strong” here comes from a Greek word that means “powerful” or “capable” (dynatos), while “weak” translates adynaton, “incapable.” (Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary, Vol. 3, 85)
- (v. 1) “bear” (NIV) = Strongs #941 It is significant that when Paul speaks of bearing the weaknesses of others he uses the same word as is used of Christ bearing his Cross (bastazein). When the Lord of Glory chose to serve others instead of to please himself, he set the pattern which every one who seeks to be his follower must accept. (William Barclay, The Daily Study Bible Series: Romans, 197)
- (v. 4) “endurance” (NIV) = Strongs #5281 – to endure, stick to it, persevere,
- (v. 4) “encouragement” (NIV) = Strongs #3874 (Parakelato) – To come along side and offer help, comfort, cheer, reassurance, strength, guidance, encouragement.
- (v. 4) “hope” (NIV) = Strongs #1680 – Not a wishful thinking but a certain reality.
The question to be answered is . . . God is asking us to do that which is humanly impossible. How can we be assured He will provide for us the divine supernatural resources necessary to actually love others to the extent that Paul has outlined in Romans 12-15?
Answer: God gives us His Word (Scriptures) to give us hope to keep on truckin and supernaturally love. God gave us The Word (Jesus) to show us how to supernaturally love. God gives us His Spirit (through the Word – Jesus) to empower us with endurance and encouragement so we can supernaturally love.
The Christian fellowship should be marked by fortitude. Fortitude is an attitude of the heart to life. Again we meet this great word hupomonē. It is far more than patience; it is the triumphant adequacy which can cope with life; it is the strength which does not only accept things, but which, in accepting them, transmutes them into glory. (William Barclay, The Daily Study Bible Series: Romans, 196)
The Word for the Day is . . . history
How does Paul say we acquire the endurance and encouragement necessary to keep on truckin’ when loving those who are contrary to us seems impossible?:
I. There is power in the historical revelation of our innate desire for utopia (Rom 15:1-2 see also: Eccl 3:11; Isa 64:4; Jn 17:11-23; Acts 2:37-47; 4:32-35; Rom 8:18-25; 12:1-21; 1 Cor 1:10; 2:9; Eph 3:14-21; 4:1-13; Phil 1:27)
The word for ought is present tense, showing that stronger believers always have this obligation. They may find themselves frustrated by the failings of the weak–their concerns and worries over what, to the strong, seems trivial. But the responsibility lies with the strong to maintain harmony in the church by bearing with these brothers and sisters (see Gal 6:1-2). The stronger believers demonstrate their spiritual strength precisely at those moments when they are practicing compassion for those who are weaker. The kind of strength modeled by Christ allowed him to put up with our failings. (Bruce B. Barton, Life Application Bible Commentary: Romans, 272)
In the great high priestly prayer of the Lord Jesus Christ, recorded in John 17, Jesus prayed for the church he was about to leave behind, and his prayer was that it might be marked by six important characteristics: joy (v. 13), holiness (v. 17), truth (v. 17), mission (v. 18), unity (vv. 20-23), and love (v. 26). Each of these is prayed for distinctly. But it is significant that of the six, the one Jesus prayed for at greatest length was unity. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1811)
The emphasis is not on identity of doctrine but on mutuality, appreciation of one another, and thankfulness to be with one another in the body of Christ. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1813)
“Ought” is not to be watered down as though it means the same thing as “should.” It speaks not of something recommended as but of obligation. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 10, 151)
Paul is not urging either group in Rome to give up their beliefs. He is not even telling them not to discuss their views with one another. Though the situation prevents him from saying so, he may even hope that solid teaching and the work of the spirit will, over the years, transform weak believers into strong ones. Similarly, God is not necessarily displeased when we hold different views on issues in the church today. When honestly expressed and calmly debated, arguments about various issues can teach us all a great deal. God does not want a bland uniformity in the church or believers who do not have enough brains or gumption to hold and defend their own ideas.
But the key is that all this take place under the umbrella of a unified spirit (15:5). When everyone seeks the good of the others and the church as a whole, disagreements can strengthen rather than weaken the community. (Douglas J. Moo, The NIV Application Commentary: Romans, 475-76)
II. There is power in the historical revelation of Jesus’ “Example” (Rom 15:3 see also: Jn 13:12-17; Rom 5:1-11; 10:17; 1 Cor 11:1; Col 1:22-23; Phil 2:1-8; 1 Tim 1:16; 1 Pt 2:21-25)
He is saying that the self-humiliation, the renouncing of rights, which formed the path Jesus had to tread to complete his messianic work, is also the path which Christian must tread as they put that work into practice. (N. T. Wright, Paul for Everyone, Romans: Part Two, p. 113)
The whole point of the discussion from 14:1 onward has been to address the situation of how Christians are to live alongside people who do not think like them, and how they must not try to force others into the position they themselves have taken up. But, Paul is urging a different point. He is insisting that all Christians should learn to think the same about mutual submission in accordance with the Messiah. (N. T. Wright, Paul for Everyone, Romans: Part Two, pgs. 113-114)
What is written of Christ is written for us, in order that we may learn to imitate Him. Hence we must understand this as something which is presented to us of Christ, not merely in a speculative way, but by way of example for us to follow. From this passage we therefore learn the important truth that all that Christ did is recorded for our instruction, for he says: “Whatsoever things were written aforetime were written for our learning.” (Martin Luther, Commentary on Romans, 210)
Accepting and bearing the weak are not presented as moral ends, but as extensions of the ministry of Christ, For even Christ did not please himself. Paul, of course, could have supported the principle on the basis of Christ’s teachings (e.g., Mt 5:43-46; Acts 20:35), but he grounds it instead in Christ’s example. There is thus a historical reality beneath Paul’s ethical principle. Christians are called to act in like manner not simply because it might be shown from ethical canons that this is a proper course of behavior, but because it is the way of Christ. The echo of Christ’s humbling himself and making himself nothing in Phil 2:5-11 is unmistakable here (see also Mk 10:45; 1 Cor 11:1; 2 Cor 8:9). (James R. Edwards, New International Biblical Commentary: Romans, 337)
If it seems rough for a strong Christian to have to limit his freedom to the hang ups of a weaker brother, and on top of that live to please him–it helps to remember that Jesus did exactly that. He had a perfect right to live for Himself. The world was made by Him and for Him (Col 1:16). Yet, what is more obvious than the fact that He didn’t live for Himself? (C. S. Lovett, Lovett’s Lights on Romans, 379)
The main lesson Paul is conveying is this: If Christ, the Holy One, was willing to take upon himself so much suffering, in the form of insults hurled at him by his enemies, then should not we be willing to sacrifice just a little eating-and-drinking pleasure for the sake of our fellow-believers? (William Hendriksen, New Testament Commentary: Romans, 470)
As often–see 1 Cor 11:1; 2 Cor 8:9; 10:1; Eph 5:1, 2; Phil 2:5 f.; Col 3:13–Paul directs the attention of the addressed to Christ. In doing this, was he not copying Christ? See Mt 11:29; 16;24; 20:27, 28; Mk 10:42-45; Jn 13:15. For Christ, as our Example, see also Heb 3:1; 12:2; 1 Pt 2:21. (William Hendriksen, New Testament Commentary: Romans, 470-71)
For many years it has been common in the evangelical church to play down the importance of Jesus Christ as an example. This is primarily a reaction to the liberal church’s focus on Jesus as an example to the neglect of his deity and atoning work on the cross. Evangelicals have responded by saying, “It is not an example we need; it is a Savior.” That is correct, but it is also true that the Bible presents Jesus as an example for those who have been saved by him, telling us that we must be increasingly like Jesus, whom we profess to love and serve. Our text in Romans is one instance of the way the Bible frequently refers to Jesus Christ as our example. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1795)
Christ was faced with the same problem that continues to confront his followers. Should they please themselves, go their own way, speak what people want to hear; or should they resolve to be guided by their commitment to do the will of God? Christ’s own affirmation is recorded for us: “I always do what pleases him” (Jn 8:29). The cost was heavy. “The insults of those who insult you [God] have fallen on me” (quoting Ps 69:9). Even in Israel, through the years, God’s servants had suffered reproach and insult when they attempted to warn their countrymen that their sin and rebellion were inviting the judgment of God. The first half of Ps 69:9 is quoted in Jn 2:17 in connection with the cleansing of the temple–“Zeal for your house will consume me.” This is generally interpreted to mean that the opposition stirred up by Jesus would lead eventually to his death. To espouse the cause of God fervently is to arouse the passions of sinful men. See Jn 15:25, quoted from the same Psalm (69:4), where Jesus acknowledged that human hatred had dogged his steps, but unjustly. Our Lord did not on this account discontinue his faithful ministrations that were designed to help those about him. Paul would have his readers realize that similarly they are to seek the good of others even if they are misunderstood or maligned in doing so. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 10, 152)
The second part, “the reproaches of God,” may indeed be understood in two ways,–either that he was not less affected by the contumelies which were heaped on God, than if he himself had endured them,–or, that he grieved not otherwise to see the wrong done to God, than if he himself had been the cause. But if Christ reigns in us, as he must necessarily reign in his people, this feeling is also vigorous in our hearts, so that whatever derogates from the glory of God does not otherwise grieve us than if it was done to ourselves. (John Calvin, Commentary on the Epistle of Paul the Apostle to The Romans, 515-16)
He came to leave us “an example” that we should “follow in his steps” (1 Pet. 2:21), But more: “Christ Jesus came into the world to save sinners” (1 Tim. 1:15). But even more; he came to destroy the devil (Heb. 2:14) and to “disarm the principalities and powers” (Col. 2:15). But most of all, most broadly and cosmically of all, God sent his Son to unite or reconcile all things to him (Eph. 1:10, Col. 1:20). That is, he sent Christ to restore a broken and rebellious universal kingdom. (Cornelius Plantinga, Jr.; Assurances of the Heart, 164)
III. There is power in the historical revelation of God in the Older Testament (Rom 15:4-5, 13, 33 see also: Isa 55:8-11; 1 Cor 10:1-11; 2 Cor 1:3; 2 Tm 3:16-17)
Paul shared the two sources of spiritual power from which we must draw if we are to live to please others: the Word of God (v. 4) and prayer (vv. 5-6). We must confess that we sometimes get impatient with younger Christians, just as parents become impatient with their children. But the Word of God can give us the “patience and encouragement” that we need. Paul closed this section praying for his readers, that they might experience from God that spiritual unity that He alone can give. (Warren W. Wiersbe, Be Right, 161)
The Christian is always a realist, but never a pessimist. The Christian hope is not a cheap hope. It is not the immature hope which is optimistic because it does not see the difficulties and has not encountered the experiences of life. (William Barclay, The Daily Study Bible Series: Romans, 196)
The Christian hope has seen everything and endured everything, and still has not despaired, because it believes in God. It is not hope in the human spirit, in human goodness, in human achievement; it is hope in the power of God. (William Barclay, The Daily Study Bible Series: Romans, 196)
It is no bad test of a man to ask whether the main accent of his voice is that of grumbling discontent or cheerful thanksgiving. “What can I do, who am a little old lame man,” said Epictetus, “except give praise to God?” The Christian should enjoy life because he enjoys God. He will carry his secret within him, for he will be sure that God is working all things together for good. (William Barclay, The Daily Study Bible Series: Romans, 197)
How does the Bible encourage us? (1) God’s attributes and character constantly remind us in whom our hope is based (Ps 46:1-2). (2) The biographies of saints who overcame great obstacles give us examples of what can be done with God’s help (Heb 11). (3) The direct exhortation of Scripture calls for endurance and speaks encouragement (Jas 1:2-4; Heb 12:1-2). (4) The prophetic statements support our hope for a wonderful future planned for us in eternity (Rom 5:1-5). (Bruce B. Barton, Life Application Bible Commentary: Romans, 274)
The OT is full of examples of people who did not live for themselves and shows how faithful God was to them. Reading those accounts encourages modern Christians to live the self-denying life. Since God never changes, He will bless and strengthen those who sacrifice their rights for His sake, as surely now as He did in former times. (C. S. Lovett, Lovett’s Lights on Romans, 379)
Behind the patience and encouragement we find in the Scriptures, is our wonderful God. These two graces are part of His own personality. They do not come to us simply by reading Bible verses. There is no way for words, by themselves, to do a supernatural job in our souls. The way it works is this: (1) we read the accounts of God’s faithfulness to others, (2) we believe them, (3) and then the Spirit of Christ (Who actually has these graces) stirs us to do what God asks of us. As we try, the Spirit then moves in us with His own might. Yet, He does it in a way that does not overrule our personalities. It is as though His strength becomes ours. Before that can happen however, we must want to emulate the Lord’s example of living for others. (C. S. Lovett, Lovett’s Lights on Romans, 380)
If you are deeply discouraged, if you are bordering on the rim of despair, that is a clear indication that you have been neglecting the Word of God, because the Word of God produces encouragement. (RC Sproul, The Gospel of God: Romans, 240)
Two things are necessary if the sacred writings are going to be of benefit to us:
a. patient endurance. Anyone who diligently studies Scripture, asking God to apply its teachings to his heart and life, will be hurt by it again and again, for he will become more and more conscious of the fact that the distance between his own conduct and the ideal held before him in Holy Writ is great indeed. Nevertheless, he must pray for strength to persist in this study, learning more and more how to apply it to his life.
b. the encouragement of the Scriptures. Those who by God’s grace and power persist in such a practical study will discover that these sacred writings, written in former times, not only hurt but also heal. In fact, they are filled with encouraging promises, which, when accepted by God-given faith, result in the birth and growth, within men’s hearts, of firmly rooted Christian hope. (William Hendriksen, New Testament Commentary: Romans, 472)
A number of years ago a German theologian named Juergen Moltmann wrote a book entitled The Theology of Hope. His point, which meant a great deal to Bible scholars at the time, was that eschatology (the doctrine of the last things) should not be an appendix to Christian theology–something tacked on at the end and perhaps even dispensable to Christian thought–but should be the starting point of everything. He said that it is confidence in what God is going to do in the future that must determine how we think and act now. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1803)
Paul said of the Gentile Christians at Ephesus, among whom there must have been many learned persons, that before they had been taught about Jesus and had received him as their Savior, they were “excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Eph 2:12). They may have been educated, but they were ignorant of the things that matter most. After they had been taught and came to faith in Christ, however, they had hope of “the riches of [God’s] glorious inheritance in the saints,” which was future, and “his incomparably great power for us who believe,” which was present (Eph 1:18-19). (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1804)
Encouragement (paraklêsis) is found twenty times in Paul’s writings out of twenty-nine occurrences in the whole NT. It occurs three times in Romans.
The interesting thing about this word is that it is virtually the same one Jesus used to describe the work of the Holy Spirit among believers, saying, “It is for you good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you” (Jn 16:7; see 14:26; 15:26), and that the apostle John used to describe the work of Jesus himself. “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense–Jesus Christ, the Righteous One” (1 Jn 2:1). The word Counselor and the phrase “one who speaks..in our defense” translate the same Greek word paraklêtos, which is also sometimes translated advocate. The literal meaning is “one who comes alongside of another person to help him or her,” to back the person up or defend him. So together the passages teach that Jesus himself does this for us, the Holy Spirit does it, and the Scriptures do it too. Indeed, it is through the Scriptures that the Holy Spirit chiefly does his work. (James Montgomery Boice, Romans, Vol. 4, The New Humanity, 1807-08)
We gain “endurance” from reading the OT. Perhaps Paul thinks here especially of the example of godly men and women who stood fast in the midst of persecution and apostasy–the people whom the author of Hebrews lists in his survey of the “Heroes of faith” (ch. 11). Indeed, that author likewise ties his record of faith to the need for his readers to “persevere” or endure (10:36; cf. 12:1). The example of other believers who have endured and remained faithful is a great stimulus to our own perseverance. (Douglas J. Moo, The NIV Application Commentary: Romans, 474)
We also get “encouragement” (paraklesis) from the OT. Paraklesis can mean “exhortation,” but most commentators rightly prefer in this context “encouragement, comfort.” Perhaps Paul is here thinking of God’s faithfulness to his people, displayed throughout the OT. How comforting it is to know that God never fails to fulfill his promises and remains committed to his people even when they are not as committed to him as they should be. We often stumble, we often fall. We persist in sinning, in failing to love others as we should, in putting too high a priority on our own pleasure and comfort. God is not pleased with our failures, but he is always willing to forgive and never turns his back on his own children. (Douglas J. Moo, The NIV Application Commentary: Romans, 475)
We have in the OT a record of God’s dealings with his people that we must not neglect. We learn about God, about his purposes in history, and about his ways of dealing with his people. The modern church’s impoverished understanding of the OT cannot but breed an impoverished faith, hope, and love. (Douglas J. Moo, The NIV Application Commentary: Romans, 475)
Paul reminded believers in Corinth that the events of the Exodus under Moses “happened as examples for us, that we should not crave evil things, as they also craved…Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Cor 10:6, 11). (John MacArthur, The MacArthur NT Commentary: Romans 9-16, 312)
From those passages and many others in both testaments, it is clear that, as far as the believer’s hope is concerned, God and His Word are inseparable. We know that God’s living Word, His Son “Christ Jesus, … is our hope” (1 Tm 1:1) because that glorious truth is made known to us in God’s written Word. (John MacArthur, The MacArthur NT Commentary: Romans 9-16, 313)
The demand of daily life are varied and insistent; it is difficult to stand firm and easy to give way to discouragement. The scriptures not only speak to our condition, but fortify in us the qualities most necessary for perseverance. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 635)
True hope is grounded in God, and it is of this religious assurance that Paul writes. Since God’s Word reveals his nature and teaches us to trust in his purpose, it is the surest means of training us to place our confidence in him. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 635-36)
Hope means hoping when things are hopeless, or it is no virtue at all…As long as matters are really hopeful, hope is mere flattery or platitude; it is only when everything is hopeless that hope begins to be a strength. (G.K. Chesterton, Signs of the Times, April 1993, p. 6.)
If you are hoping and trusting in the Lord, and suddenly your health, wealth or future are taken from you and your hope is gone, then, you need to confess that it was not the Lord you were hoping in. It was what you have just lost. Hope in the Lord NEVER disappoints (Rom 5:1-5).
“Here it appears either Paul or Barnabas went too far. It must have been a violent disagreement to separate two associates who were so closely united. Indeed, the text indicates as much.
“Such examples are written for our consolation: for it is a great comfort to us to hear that great saints, who have the Spirit of God, also struggle. Those who say that saints do not sin would deprive us of this comfort.
“Samson, David, and many other celebrated men full of the Holy Spirit fell into grievous sins. Job and Jeremiah cursed the day of their birth; Elijah and Jonah were weary of life and desired death.
“No one has ever fallen so grievously that he may not rise again. Conversely, no one stands so firmly that he may not fall. If Peter (and Paul and Barnabas) fell, I too may fall. If they rose again, I too may rise again.” — Martin Luther.
Paul Quinnet in Pavlov’s Trout writes:
“ It is better to fish hopefully than to catch fish.
Fishing is hope experienced. To be optimistic in a slow bite is to thrive on hope alone. When asked, “How can you fish all day without a hit?” the true fisherman replies, “Hold it, I think I felt something.” If the line goes slack, he says, “He’ll be back!”
When it comes to the human spirit, hope is all. Without hope, there is no yearning, no desire for a better tomorrow, and no belief that the next cast will bring the big strike.”
Anxiety is the natural result when our hopes are centered on anything short of God and His will for us. — Dr. Billy Graham
A HOPELESS CHRISTIAN IS A CONTRADICTION IN TERMS.
How sad would be November if we had no knowledge of the spring! (Reader’s Digest 11/97, 61)
Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth “thrown in”: aim at earth and you will get neither. It seems a strange rule, but something like it can be seen at work in other matters. Health is a great blessing, but the moment you make health one of your main, direct objects you start becoming a crank and imagining there is something wrong with you. You are only likely to get health provided you want other things more–food, games, work, fun, open air. In the same way, we shall never save civilization as long as civilization is our main object. We must learn to want something else even more. (C. S. Lewis, Mere Christianity, 118-19)
Without Jesus we face a hopeless end. But with Jesus we have an endless hope.
Man’s way leads to a hopeless end! God’s way leads to an endless hope!
Hope is the feeling you have that the feeling you have isn’t permanent. — Jean Kerr
“It is, then, the hope of glory which makes suffering bearable.” (John R. W. Stott; The Cross of Christ; 323)
“Hope is the very stuff of life; it keeps the farmer on the tractor, the prisoner alive, the student at the books, and the patient watching for the morning. Hope fills present sacrifices with joy and keep us at worthy tasks even though rewards are small and those who say “Thank you” are few. This hope is not whistling in the dark nor is it activated only by spring flowers. Rather it is grounded in the resurrection of Jesus Christ.” —Fred Craddock
More than any other time in history, mankind faces a crossroads. One path leads to despair and utter hopelessness. The other, to total extinction. Let us pray we have the wisdom to choose correctly. — Woody Allen
Theologian Robert Jenson has argued that in the West, the world has thus “lost its story;” we have lost the sense that the world is a “narratable reality.” Without a meaningful origin, without a meaningful and purposive eschaton, history becomes a tale not tellable at all, not even by an idiot. And where there is no origin and no eschaton, there can be no hope. (Ken Myers, Mars Hill Audio Newsletter, July 2007)
CONCLUSION/APPLICATION: Why should we even bother trying to love others as Paul outlines here in Romans chapters 12-15:
A- We were made in God’s image. God is love. We were made to bear with one another in love. (Gen 1:27; 9:6; Mt 22:37-39; Jn 13:34-35; 15:1-19; Rom 1:18-32; 13:8-10; Gal 5:6; 6:1-2; 1 Cor 13; Eph 3:14-19; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7-21; 2 Jn 1:5)
There is a fine line to walk–the stronger person should not push the weaker one to change his or her ways before he or she is ready; neither should the stronger person pander to the scruples of that weaker one by allowing such scruples to become rules for the church. Instead, the stronger believers should bear with (15:1) and work to help the weaker believers in their faith; this will benefit the church as a whole. (Bruce B. Barton, Life Application Bible Commentary: Romans, 272)
A statue in “Boy’s Town” shows a ragged orphan with a smaller lad on his back. The burden was obviously a heavy one. At the bottom of the statue a plaque reads: “He ain’t heavy, father–he’s my brother.” The point? Love made the burden light, one he was glad to bear. This is the attitude, says Paul, the stronger Christian is to have toward his weaker brother. He is NOT asking us simply to put up with our weaker brother’s hang ups. He is not advocating a “grin and bear it” attitude, but actually taking the brother to our heart and bearing with him and his weaknesses as though they were our own. (C. S. Lovett, Lovett’s Lights on Romans, 376)
The stronger then any one is in Christ, the more bound he is to bear with the weak. (John Calvin, Commentary on the Epistle of Paul the Apostle to The Romans, 514)
The apostle Paul exhorted “Brethren, even if a man is caught in any trespass, you who are spiritual restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted” (Gal 6:1). There are many glaring examples of men who fell to the same sins they brazenly tried to expose in others. “God resists the proud, but gives His grace to the humble” (Jas 4:6). None of us can stand except by God’s grace. Whenever we attack or expose the sins or errors of others, having pride that we are not like that, we have insured our own ultimate fall. This is why many “heresy hunters” become mean-spirited and usually end up doing more damage to the church through causing division than was done by the “heresies” they are trying to confront. (Rick Joyner, There Were Two Trees in the Garden, 51)
Why does Paul use Ps 69:9 to illustrate Jesus’ attitude? He is probably drawn to it because this psalm is used so often in the NT to describe Jesus’ suffering (see Mt 27:34 par; Jn 2:17; 15:25; Acts 1:20; Rom 11:9). At a more specific level, he may also be thinking of the insults that the weak believers in Rome are heaping on the strong. Like Jesus, the strong in Rome should be willing to serve in love even those who are being nasty to them. (Douglas J. Moo, The NIV Application Commentary: Romans, 471)
Man is the only animal that laughs and weeps; for he is the only animal that is struck with the difference between what things are and what they ought to be.
B- We were made to glorify God. We will never experience joy and contentment in our Fallen state until we mature and learn to serve others in love as Jesus did. (Rom chps 12-15; {especially 12:10; 13:8-10; 14:1, 19} Gal 5:13-16; 1 Cor 9:19-23; 10:24, 33; 2 Cor 8:9; Eph 2:12; Col 3:12-14)
Oh! What a beautiful morning!
Oh! What a beautiful day!
I’ve got a beautiful feeling,
Everything’s going my way?
He Ain’t Heavy
The road is long, With many a winding turn
That leads us to who knows where, Who knows where
But I’m strong, Strong enough to carry him
He ain’t heavy, he’s my brother
So on we go, His welfare is of my concern
No burden is he to bear, We’ll get there
For I know He would not encumber me
He ain’t heavy, he’s my brother
If I’m laden at all, I’m laden with sadness
That everyone’s heart Isn’t filled with the gladness
Of love for one another
It’s a long, long road, From which there is no return
While we’re on the way to there, Why not share
And the load, Doesn’t weigh me down at all
He ain’t heavy, he’s my brother
He’s my brother
He ain’t heavy, he’s my brother…
Jesus
Others
Yourself
Here where the Apostle teaches that we should not please ourselves, he also teaches that we should please the neighbor. And to please the neighbor means not to please ourselves. True love for ourselves is hatred toward ourselves, as our Lord says: “He that hateth his life in this world shall keep it unto life eternal” (Jn 12:25). In 1 Cor 13:5 the Apostle writes: “(Love) seeketh not her own.” Hence he who hates himself and loves the neighbor, loves himself truly; for then he loves himself, away from himself, and so he loves himself in an unselfish way, as he loves the neighbor.
For this reason I say, without desiring to contradict the opinion of others and despite my high regard for the Fathers; that the understanding concerning the love for the neighbor, namely, that in the commandment (“Love thy neighbor as thyself”) one’s love for himself is the measure of one’s love for the neighbor is unfounded. I do not believe that with the provision “as thyself” a person is commanded to love himself, but these words show us our wrong love, with which we love ourselves. The words teach us that we love ourselves (in a wrong, unselfish way) and that we cannot be freed from this love, until we cease to love ourselves and begin to love our neighbor in utter forgetfulness of ourselves. The sinful nature (of this love) shows itself in our desire to be loved of all men and in all things to seek what is our own. In 1 Cor 10:33 the Apostle writes (showing true Christian love): “I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved.” (Martin Luther, Commentary on Romans, 208-09)
Love does not permit us to please ourselves, for love is patient. Without such (Christian) love we are impatient and please only ourselves, for then we are righteous in a proud (sinful) way. (Martin Luther, Commentary on Romans, 210)
And this indeed is a wonderful glorification of God, that He is glorified when we receive the sinners and the weak. For it is to His glory that He deals with us as a Benefactor. Therefore this serves His glory, that is to say, it becomes an occasion to Him to manifest His friendliness, when we bring people to Him who are to receive a blessing (from Him). Therefore we should not bring (to Him) those who are strong, holy and wise (proud and work-righteous unbelievers). In them He cannot glorify Himself, because He can impart to them no (spiritual) blessing, since they (as they think) are not in need of them. (Martin Luther, Commentary on Romans, 211)
Had He chosen to live for Himself, instead of pleasing the Father and others, He could have escaped the shame and reproach heaped on Him by the Jews. As it was, the abuse which men aimed at God came against Him, just as the Scriptures predicted (Ps 69:9). He was glad to bear it, for He knew, better than anyone else, that living for Himself would bring nothing but emptiness (Heb 12:2). The proper way for anyone to secure his own happiness is to seek the good of others. Our Lord’s example is proof of this. Living for others is the only life that satisfies, even if it seems burdensome and painful at times. You cannot find a man anywhere who lives for himself that is truly happy. To the contrary, he is usually sick. (C. S. Lovett, Lovett’s Lights on Romans, 378-79)
I came upon a remarkable set of statistics the other day, and believe that they reveal a great need of many people around us, and indicate how to help them. These statistics were the result of studies of cases of suicide. When every known factor about such people had been assembled and tabulated, there was an array of astonishing facts. For example, more suicides occur between 10:00 am and 2:00 pm than at any other period in the 24 hours. Far more suicides take place on sunny days than on rainy days. More people end their lives in May and June than in any other months of the year. What does all this reveal? There are souls in this world whose hearts are dark cellars of loneliness. On dismal, gloomy days they continue life because their surroundings are like their own thoughts. Outside and inside, the climate is the same. But when spring awakens the earth, and the sun shines and flowers burst out to color the world, the contrast to the darkness within becomes intolerable. Christ described it, “If the light that is in you be darkness, how great is that darkness” (Mt 6:23). Like becomes unbearable, the light of day unendurable, and the cord snaps. (Donald Grey Barnhouse, God’s Glory, 31)
We are to glorify God. We are to magnify Him. The Greek word for glory is doxa. The doxology is the word of praise. The earliest meaning of doxa was opinion; if a man had straight opinions he was orthodox; if he had other opinions he was heterodox. If two opinions are not the same but each seems right, they form a paradox. If we hold an opinion so firmly that we stake our lives upon it, we are glorifying the object of our devotion. (Donald Grey Barnhouse, God’s Glory, 56-57)
The divine approval does not even necessarily rest upon every attempt to please the neighbor. As Gal 1:10 indicates, there is an attempt to please the neighbor that is evil. One who, being “nice” with a selfish purpose, trims his sails to every breeze of opinion or bias is acting wickedly. The person who, “with ulterior motive” (cf. 12:8), strives to please others is condemned. A vivid example is that of Absolom. (William Hendriksen, New Testament Commentary: Romans, 470)
As a board member of Prison Fellowship, some years ago I visited a maximum-security prison in Minneapolis, Stillwater State Prison, which was the most ungodly place I have ever been. Human beings behaved like animals; it was beastly to behold. A fellow board member visiting the prison with me was Lem Barney, all-pro defensive back for the Detroit Lions. This veteran of the wars of the NFL came to an audience that overall was profoundly hostile. Barney stood up before the prisoners and began to sing:
Lord, help me to live from day to day
In such a self-forgetful way,
That even when I kneel to pray
My prayer shall be for others.
Others, Lord, yes others,
Let this my motto be,
Help me to live for others,
That I may live like Thee.
You could have heard a pin drop. Barney sang a children’s song that captured the essence of Christian love. We are called to live for others. (RC Sproul, St. Andrew’s Expositional Commentary: Romans, 490)
Neighbor-pleasing, which Scripture commands, must not be confused with “men-pleasing,” which Scripture condemns. In this pejorative sense, to “please men,” usually in antithesis to pleasing God, means to flatter people in order to curry favor with them, to win their approval by some unprincipled compromise. It is always incompatible with integrity and sincerity. Perhaps it is to avoid such a possible misunderstanding that Paul qualifies his appeal to please our neighbor with the clause for his good, to build him up (cf. 14:19). Instead of causing to stumble (14:13, 20, 21), tearing down (14:20) or damaging (14:15) our neighbor, we are to build him up. Edification is a constructive alternative to demolition. And this upbuilding of the weak will doubtless include helping to educate and so strengthen their conscience. (John Stott, Romans, God’s Good News for the World, 369)
Indeed, the refusal to live a life of self-pleasing should characterize every believer, whether strong or weak, and should extend beyond the narrow circle of like-minded people to all with whom we come in contact–in short, to our neighbor, whoever he is. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 10, 151)
It is only when His people are in one accord and worship Him with one voice that they truly and fully glorify the God and Father of our Lord Jesus Christ. (John MacArthur, The MacArthur NT Commentary: Romans 9-16, 314)
What is involved is not the “pleasing people” rather than God that Paul elsewhere condemns (Gal 1:10; Col 3:22; 1 Thes 2:4; Eph 6:6), but a “pleasing” fellow believers rather than ourselves. (Douglas J. Moo, The New International Commentary on the NT: Romans, 867)
The measure of our strength and Christian maturity is our ability to subordinate our own desires and our own preferences to the actual necessities of those who are weaker than we are. At all points where natural impulse might prompt us to do as we please, Christian insight will teach us to regard with patient sympathy the limitations of other people. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 631)
It is likely, therefore, that here the word does not mean merely to “tolerate,” but also to be ready to suffer deprivation, if need be, rather than to become the occasion of sin on the part of another. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 632)
The strong are often deficient in imaginative insight, and their weakness passes over into more serious faults. Since they do not understand the problems of others, their own virtues are apt to minister to their pride, and too often issue in arrogant contempt of those who need their help.
The dangers to which the strong are exposed make it the more necessary to accept the obligations which the mature Christian should be ready to assume. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 632)
We do not censure a man because he is sick; it is unreasonable to blame him merely because he is weak. Christian maturity, therefore, is the willingness to meet him where he is, and to help him with his problems. That will demand of us patience in the face of his exasperating limitations, as well as freedom from resentment on account of the restrictions which he proposes to lay on us as well as on himself. It will involve sympathy if we are to understand his plight and help in to rise above it; meanwhile, it will require a willingness to share the actual discomfort which his burden imposes on us both. This is epitomized in the simple rule by which we are to govern our behavior: we are not to please ourselves. (Abingdon Press, The Interpreter’s Bible, Vol. IX, 632)
Worship point: You will never really enjoy spirit-led worship, nor will you have the satisfaction of experiencing real joy unless or until we “make up our mind” never to cause trouble for others in the church (14:13) and we “make every effort to do what leads to peace and mutual edification” (14:19). Then and only then can we be so God-focused rather than self-focused, that real worship can begin to take place.
It is no small thing to be asked to forego legitimate rights for the building up of brothers and sisters. This is demanding, but perfectly reasonable and possible, first, because Christ did it, and, second, because it is indispensable to true worship. (R. Kent Hughes, Preaching the Word: Romans, 283)
Spiritual Challenge: Realize the “oughtness” of “bearing” with others’ weaknesses. Also, begin to experience the perseverance and encouragement available if we would simply read God’s Word and look to Jesus and His Spirit. However, never forget that with God, loving your neighbor is possible; but without God it is impossible.
There are no hopeless situations; there are only people who have grown hopeless about them. — Clare Boothe Luce
If the apostle had simply said we are to subordinate our liberty and accommodate ourselves to the weakness of our brethren, that would be tough enough. But he doesn’t stop there. He goes beyond that and says we’re also to PLEASE him. Now that’s rough. Once again we see the Christian life is not for sissies. (C. S. Lovett, Lovett’s Lights on Romans, 378)
A person who has not been touched by the Lord Jesus Christ does not move naturally away from selfish motives and interests and subordinate his own good to the interest of others. Dr. Samuel Johnson told James Boswell, “To act from pure benevolence is not possible for finite beings. Human benevolence is mingled with vanity, interest or some other motive.” Walter Scott said, “A good part of philanthropy arises in general from mere vanity and love of distinction, gilded over to others and to themselves with some show of benevolent sentiment.” (Donald Grey Barnhouse, God’s Glory, 29)
It must be realized that all unselfishness is by the power of the Lord Jesus Christ. Apart from Him there is no true love. (Donald Grey Barnhouse, God’s Glory, 30)
Several hundred years before Christ, there lived in Greece a dramatist named Menander. Among the fragments of his writings is the following: “The man who first proposed to support the poor increased the number of the miserable; it would have been simpler to let them die.” Only in God’s Word were charity and love set forth as virtues. (Donald Grey Barnhouse, God’s Glory, 30)
We can do this by Jesus’ power. Thus if we say, “I cannot” we are saying, “I will not.” If God is calling us to change something in our lives for the sake of Christian unity, we can do it through him. (R. Kent Hughes, Preaching the Word: Romans, 282)
Quotes to Note:
If a revelation is to have meaning for us it must be real in the sense that life itself is. A hundred and fifty years ago Lessing declared that a permanent faith cannot be based on contingent facts of history; and this principle appealed to many as self-evident, and seemed to spell the doom of historical Christianity. Yet the modern mind has found itself driven almost to reverse it. Apart from the facts of history there can be no sure basis for faith. Ideas in themselves have no true existence, and remain outside of our life. Before we can lay hold of God he must enter into this world of reality of which we form a part. The Word must become flesh. (Ernest Findlay Scott, D.D., The Validity of the Gospel Record, p. 193)
Paul grieved over the Philippian church when he heard that some members there, apparently in positions of leadership and influence, sought “after their own interests, not those of Christ Jesus” (Phil 2:21). It was not that they were teaching wrong doctrine or living immoral lives, but that they had great concern for their own interests and little concern for the interests of fellow believers. And for that reason, Paul declared, they had little genuine concern for the interests “of Christ Jesus” Himself or for His church. (John MacArthur, The MacArthur NT Commentary: Romans 9-16, 309)
The King James translation is probably clearer when it says, “infirmities of the weak.” The Greek word suggests weakness that comes from lack of use rather than something defective. Paul would then be suggesting that the persons who govern their conduct by rigid rules are not the spiritual “toughies” we think they are. In a sense, they suffer from spiritual atrophy–not using their minds and consciences to sort out the complex dynamics that often affect a moral decision. (Clarence L. Bence, Romans, A Commentary for Bible Students, 229)
The formula for happiness is something to do, someone to love, and something to hope for. — Thomas Chalmers.
So long as humanity is sufficient within herself,
there is little hope.
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