So we’re in this small series on the church to kick off the new year, called Gospel Culture. The reason we’re doing this, is to emphasize how the gospel ought to shape our whole life together as a church. This is a great need. While we’ve been living in a time of resurgence in reformed doctrine, and while we love this, and while we truly desire to be as sound and precise as we can doctrinally, we need to do more work and follow through on how this robust doctrine come to bear on the culture of our church. Or I could say, when it comes to the culture of our church and the quality of our life together we ought to devote as much vigor and as much precision to that as we do toward our doctrine. Whether we want to be honest about it or not, churches like SonRise, that is, churches within the reformed tradition, are often known for being places where right theology is more emphasized than right living, where humility is rare and pride is rampant, where abrasiveness abounds and gentleness is seen as weakness, where a general attitude of smug superiority has thrived for far too long. This all needs to change.
And this is not new. It might feel new to some of you because over the past 10 years we’ve spoken a lot about theology and too little about our culture as a church. But listen to how theologian Francis Schaeffer said the same thing back in the 1960’s. Schaeffer said our churches need to be “orthodox, orthodox in doctrine and orthodox in community.” Meaning, our life together in the church is as significant as the theology of our church.
So, we began this series looking at the moment Paul rebuked Peter for not living in step with the gospel in Galatians 2. This week we continue pulling the same thread from Romans 15:1-13, examining our unity and how that impacts gospel culture.
A Plea for Unity (v1-6)
“We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. For Christ did not please Himself, but as it is written, “The reproaches of those who reproached you fell on me.” For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ.”
After spending all of chapter 14 addressing how the strong in faith relate to the weak in faith, now in 15:1 Paul names those who are strong and includes himself in that category.[1] Right here at the outset, we must pause and ask, does this bother you? That the Bible speaks like this, and says there truly are categories among the Church of those who are weak in faith and those who are strong in faith? Perhaps it’d be good to remember that God is the giver of faith. Faith, according to Eph. 2:8-10, is a gift of God remember? So, since faith is a gift of God, and since God sovereignly determines the degree of faith in all His children, see then the grace of God in giving the Church those who are strong in faith for the good of the Church. Isn’t this what v1-2 is getting at? Strong faith doesn’t come from one’s own effort, or zeal, or discipline, no. Those are good things, but in all we devote ourselves to we must always remember it’s God who gives the growth not us who produce it by simply doing the right things consistently enough. It’s God who gives strong faith to some in the Church and He does it for the benefit of the Church and not for their own personal benefit. Or we could say, a strong faith comes with strong responsibility.[2] In this way the strong are to “bear with (literally) the weaknesses of the weak.”[3] This means the strong in faith are to not merely put up with the weak, tolerate the weak, or even adopt the immature scruples of the weak, no. It means the strong must carry the weak[4], by willingly and lovingly bearing the burdens of the weak, sympathizing with them, and doing what love requires to be done toward them.[5] It means adjusting one’s lifestyle to whatever will bring spiritual good to Christians near you.[6]
Now, if you’re the kind of person bent toward being judgmental, or if you’re the kind of person who must always have your way, this, I’m sure, feels like a large pill to swallow. But I wonder if you see it. An unwillingness to do this very thing means you’re not that ‘strong’ in faith after all and that if you look around you, you just might find many others patiently bearing with your own weaknesses.[7] Maybe you’re hearing this and saying to yourself, ‘Ok, but wait, what about Galatians 1:10?’ Anyone thinking that? Paul says there, “For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ.” Paul does indeed say this, but what’s in view in that context is the difference between pleasing man rather than God. Here in Romans 14-15 what’s in view is pleasing other believers rather than pleasing ourselves.[8] So you can’t use Gal. 1:10 as a cop out or as justification to avoid obeying what God says in Romans 15.
Church, can you imagine what our congregation would look and feel like if we did this to one another? If you who are strong were humble enough to serve others, and if you who are weak were humble enough to allow yourself to be served by others. Perhaps even in this God is bringing certain people to mind, things you can be doing for them, to build them up and encourage them. If so, do it. If not, think about it.
Paul’s so eager to call us to this that he does something he’s not done in all of Romans so far. In v3 he roots the call of v1-2 in the example of Christ.[9] See it in v3, “For Christ did not please Himself, but as it is written, “The reproaches of those who reproached you fell on me.” That Christ didn’t please Himself means Christ didn’t look to Himself or His own interests but looked to the interests of those whom He came to save. To explain this Paul quotes the back half of Psalm 69:9. You might know the first half of Psalm 69:9 because it’s quoted many other times throughout the New Testament. This is what Psalm 69:9 as a whole says, “For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me.”
Now be sure of it. There is an oceanic size difference between what Christ did for us and what the strong are to do for the weak.[10] Christ put His own interests aside to come and bear the sins of all who would believe for all time, bearing the wrath of God in our place as our substitute. This atoning work is something only Christ can do and has done. That’s what Psalm 69:9 is getting at. What Christ did for us. But, the principle Paul’s pulling out here to instruct the strong in regard to the weak is this. The strong aren’t to bear the sins of the weak as if they were making atonement for them, no. Rather, the strong are to bear with the weak, laboring with them, doing life alongside them, so that by God’s grace, many who are weak would become strong. And in comparison to what Christ did for us, in bearing our many weaknesses, the burden of our weaker brothers and sisters does not seem like such a burden at all.[11]
So again I ask, how do you react when a brother or sister, here in our congregation, elevates a side issue to a central issue and says ‘This is the Christian position! All who disagree with me are wrong!’ Do you bear with them, and work with them to show them a better way? Do you encourage them to hold tight to their convictions as well as growing in grace with others? Do you patiently try to teach them that they might not be right? That unity doesn’t mean uniformity on side issues? Or do you give up on them thinking these weaker brothers or sisters are just too much to deal with? Christ compels us to bear with the weak, why? Because He bears with us.
See how Paul closes out this first section in v4-6. In v4, just in case we’ve got an issue with Paul’s use of Psalm 69, Paul teaches us that it’s right to use the Old Testament like this. After all, it was written for this very purpose; for our instruction, for our encouragement, and ultimately, for our hope. Paul then launches out into a kind of prayer in v5-6. I say ‘kind of’ prayer because that’s what it is. It’s like a wish voiced aloud, Paul’s desire for the Romans and for us today.[12]Do you see what’s at stake in how we do life together? Our worship of God is at stake! The negative side is alarming. When we’re at odds with one another, at not bearing with one another worship is hindered and God is not glorified. But see the positive side. When the example of Christ lead us to bear with and carry one another’s burdens, unity shall abound. Unity in harmony and unity in worshiping our great God and Father. In this God is greatly glorified.
The Fruit of Unity (v7-13)
“Therefore welcome one another as Christ has welcomed you, for the glory of God. For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for His mercy. As it is written, “Therefore I will praise You among the Gentiles, and sing to Your name.” And again it is said, “Rejoice, O Gentiles, with His people.” And again, “Praise the Lord, all you Gentiles, and let all the peoples extol Him.” And again Isaiah says, “The root of Jesse will come, even He who arises to rule the Gentiles; in Him will the Gentiles hope.” May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”
In this closing section of our passage Paul seems to be gathering up all the realities he’s just mentioned in v1-6 to drive it home to us. This begins in v7 with the ‘Therefore’, it continues through more Old Testament quotations, and once again ends with another of Paul’s prayer wish.
v7 could easily be seen as the conclusion to v1-6. After hearing all the truth and challenge of the first six verses, v7 is the natural ending point. We ought to welcome one another for the glory of God. Why? Because Christ welcomed us for the glory of God. But v7 could also easily be seen as the beginning of this new section. So it seems Paul is making a transition in v7, to wrap up what he’s already said and prepare us for what he’s about to say. See then, how v7 is grounded in the two truths in v8-9a. Christ “became a servant to the circumcision” or simply ‘became human’ in order to first, confirm the promises of God given to the patriarchs and in order to second, enable the Gentiles (or ‘the nations’ in Greek) to glorify God for His mercy. You could say, these are the two reasons Christmas happened, the two reasons Christ became one of us. And once again, to Paul, the place to begin learning about why Christ came is the Old Testament. There’s simply no knowing Christ without it! I do wonder if there was an issue in the Roman church between Jews and Gentiles. That all of this, in v7-13, comes after v1-6 shows us, I think, that the Jews were not quite eagerly or fully welcoming Gentile converts into their lives and fellowship. That they thought themselves to be God’s true people still, even after Christ came. And from withholding such a welcome the Jews showed themselves to be weak, not strong. Perhaps then, it was the Gentiles who were strong in faith and needing to bear with the Jews? Whatever the case, it seems the Jews needed reminding that Jesus has always had the Gentiles, the nations, in view.[13]
Paul now points this out in v9b-12 with four Old Testament quotes. He quotes Psalm 18 in v9b, he quotes Deut. 32 in v10, he quotes Psalm 117 in v11, and he quotes Isa. 11 in v12. There’s much to notice here.
First, by quoting Deut., Isa., and the Psalms do you see how Paul quotes from the Law, the Prophets, and the Writings? That phrase, ‘the Law, the Prophets, and the Writings’ was often used by Jews as a summary phrase for the entire Old Testament. It was also how Jesus taught about Himself on many occasions, proving who He was from all of the Scriptures.[14] Paul follows suit and uses the whole of Scripture to prove his case.[15] Such a pattern would have been very persuasive to a Jewish reader.
Second, do you see how all four quotes have a similar theme? All of them point to Gentiles, the nations, being fully and gladly redeemed by God, rejoicing in God, and hoping in God. Lesson? v7 should be happening among these Roman Christians, and v7 should be happening among all Christians throughout all time. Why? The gospel breaks down all walls of division and unites together all who have been united to Christ.
Third, do you see how all of this finds it apex in Christ? Look at the last quote in v12, “And again Isaiah says, “The root of Jesse will come, even He who arises to rule the Gentiles; in Him will the Gentiles hope.” The One who will do this work of gathering in the nations is none other than the ‘root of Jesse.’ This root will come and He will rule, and in Him all nations will put their hope. This ‘root of Jesse’ isn’t David, but David’s Son who is also David’s Lord, the Lord Jesus Christ. In Him, not only do all the Scriptures find their fulfillment, but in Him all the nations can find hope!
As we saw v1-6 end with a prayer wish before, we now see v7-13 end in the same manner. “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”
And once again, hope is in view.[16]
Conclusion:
So I ask you Church, where is your hope? In whom is your hope? Is your hope in your own strength? Is your hope in your supposed privileged position before God? Or is your hope in Christ? And do you show that hope by welcoming others as Christ welcomed you? By bearing with your brothers and sisters in Christ as Christ bears with you? Oh that we would be those who enjoy the freedom we have in Christ. So Church, by all means, enjoy your Christian liberty. But heed the call of our text this morning, do not live to please yourself. Live to please your brothers and sisters in Christ. I’m not saying you should give up your freedom in Christ, no. I’m saying that we must be willing to forgo the exercise of that liberty if it would better serve or love our brothers or sisters in Christ.[17] This is something the strong must do. This is something the weak must learn.
Perhaps Luther said it best in his book The Freedom of a Christian Man, “A Christian man is a most free lord of all, subject to none. A Christian man is a most dutiful servant of all, subject to all.”
Guys, the church isn’t supposed to just be a new community, but a new kind of community. When we welcome one another as Christ has welcomed us, we make the invisible gospel, visible to the watching world.
I fear some of you are only hearing this series as a call to be nice, as if ‘Thou shall be nice’ is the 11th commandment. That’s not what this is all about. The problem is not rudeness, and the remedy is not niceness. This problem is sin, and the remedy is the gospel! This re-orient’s everything about our life together.
May Christ’s welcome of us in the gospel so stun us that we become evermore eager to welcome one another.
[1] Douglas Moo, Romans, NICNT (Grand Rapids, Michigan: Eerdmans, 2018), 881.
[2] Fesko, Romans, 402-403.
[3] Greek translation.
[4] John Murray, Romans – vol. 2, NICNT (Grand Rapids, Michigan: Eerdmans, 1968), 197.
[5] Moo, Romans, 882.
[6] Kent R. Hughes, Romans: Righteousness From Heaven, Preaching the Word Commentary (Wheaton, Illinois: Crossway, 1991), 270.
[7] Ibid., 269.
[8] Moo, Romans, 883–884.
[9] Hughes, Romans: Righteousness From Heaven, 270–271.
[10] Murray, Romans – vol. 2, 199.
[11] Moo, Romans, 885.
[12] Murray, Romans – vol. 2, 200.
[13] Moo (pg. 889-890) and Murray (pg. 204-206) are helpful here, giving much background to the issues giving rise to this text.
[14] Luke 24:27, 44 being the chief example.
[15] Moo, Romans, 895.
[16] Murray, Romans – vol. 2, 206–207.
[17] Moo, Romans, 900].
