A Divided Church – 1 Corinthians 1

Posted on October 1, 2023 by dkoop

Jesus, yes! The church, no!”  It was a popular slogan among young people in the ’60s.  They certainly could have used it with sincerity in Corinth back in a.d. 56, because the local church there was in serious trouble. Sad to say, the problems did not stay within the church family; they were known by the unbelievers outside the church.

To begin with, the church at Corinth was a defiled church. Some of its members were guilty of sexual immorality; others got drunk; still others were using the grace of God to excuse worldly living. It was also a divided church, with at least four different groups competing for leadership (1 Cor. 1:12). This meant it was a disgraced church. Instead of glorifying God, it was hindering the progress of the Gospel.

How did this happen? The members of the church permitted the sins of the city to get into the local assembly. Corinth was a polluted city, filled with every kind of vice and worldly pleasure. About the lowest accusation you could make against a man in that day would be to call him “a Corinthian.” People would know what you were talking about.

Corinth was also a proud, philosophical city, with many itinerant teachers promoting their speculations. Unfortunately, this philosophical approach was applied to the Gospel by some members of the church, and this fostered division. The congregation was made up of different “schools of thought” instead of being united behind the Gospel message.

If you want to know what Corinth was like, read Romans 1:18-32. Paul wrote the Roman epistle while in Corinth, and he could have looked out the window and seen the very sins that he listed!

Of course, when you have proud people, depending on human wisdom, adopting the lifestyle of the world, you are going to have problems. In order to help them solve their problems, Paul opened his letter by reminding them of their calling in Christ. He pointed out three important aspects of this calling.

1. Called to Be Holy (1 Cor. 1:1-9)

Paul first attacked the serious problem of defilement in the church, yet he said nothing about the problem itself. Instead, he took the positive approach and reminded the believers of their high and holy position in Jesus Christ. In 1 Corinthians 1:1-9, he described the church that God sees; in 1 Corinthians 1:10-31, he described the church that men see. What we are in Jesus Christ positionally ought to be what we practice in daily life, but often we fail.

Note the characteristics of the church because of our holy calling in Jesus Christ.

Set apart by God (vv. 1-3). The word church in the Greek language means “a called-out people.” Each church has two addresses: a geographic address (“at Corinth”) and a spiritual address (“in Christ Jesus”). The church is made up of saints, that is, people who have been “sanctified” or “set apart” by God. A saint is not a dead person who has been honored by men because of his or her holy life. No, Paul wrote to living saints, people who, through faith in Jesus Christ, had been set apart for God’s special enjoyment and use.

In other words, every true believer is a saint because every true believer has been set apart by God and for God.

A Christian photographer friend told me about a lovely wedding that he “covered.” The bride and groom came out of the church, heading for the limousine, when the bride suddenly left her husband and ran to a car parked across the street! The motor was running and a man was at the wheel, and off they drove, leaving the bridegroom speechless. The driver of the “get-away car” turned out to be an old boyfriend of the bride, a man who had boasted that “he could get her anytime he wanted her.” Needless to say, the husband had the marriage annulled.

When a man and woman pledge their love to each other, they are set apart for each other; and any other relationship outside of marriage is sinful. Just so, the Christian belongs completely to Jesus Christ; he is set apart for Him and Him alone. But he is also a part of a worldwide fellowship, the church, “all that in every place call upon the name of Jesus Christ” (1 Cor. 1:2). A defiled and unfaithful believer not only sins against the Lord, but he also sins against his fellow Christians.

Enriched by God’s grace (vv. 4-6). Salvation is a gracious gift from God; but when you are saved, you are also given spiritual gifts. (Paul explained this in detail in 1 Cor. 12-14.) The Greek word translated “enriched” gives us our English word plutocrat, “a very wealthy person.” The Corinthians were especially rich in spiritual gifts (2 Cor. 8:7), but were not using these gifts in a spiritual manner. The fact that God has called us, set us apart, and enriched us ought to encourage us to live holy lives.

Expecting Jesus to return (v. 7). Paul will have a great deal to say about this truth in 1 Corinthians 15. Christians who are looking for their Saviour will want to keep their lives above reproach (1 John 2:28-3:3).

Depending on God’s faithfulness (vv. 8-9). The work of God was confirmed in them (1 Cor. 1:6), but it was also confirmed to them in the Word. This is a legal term that refers to the guarantee that settles a transaction. We have the witness of the Spirit within us and the witness of the Word before us, guaranteeing that God will keep His “contract” with us and save us to the very end. This guarantee is certainly not an excuse for sin! Rather, it is the basis for a growing relationship of love, trust, and obedience.

Now, in the light of these great truths, how could the people in the Corinthian assembly get involved in the sins of the world and the flesh? They were an elect people, an enriched people, and an established people. They were saints, set apart for the glory of God! Alas, their practice was not in accord with their position.

When Paul mentioned the word fellowship in 1 Corinthians 1:9, he introduced a second aspect of the Christian’s calling.

2. Called into Fellowship (1 Cor. 1:10-25)

Having mentioned the problem of defilement in the church, now Paul turned to the matter of division in the church. Division has always been a problem among God’s people, and almost every New Testament epistle deals with this topic or mentions it in one way or another. Even the 12 Apostles did not always get along with each other.

Like a frustrated coach watching his team bicker on the court, Paul called fora time-out. He saw the danger of divisions and arguments. The Corinthian believers’ lack of unity was obvious. They may have been playing in the same “uniform,” but they were doing as much as the opposition to bring about their own defeat. The problems weren’t so much differences of opinion as divided allegiances. They were arguing over which position on the team was most important in a way that made them ineffective as a unit. They were on the field, but out of the game.

Divisions between Christians work like brick walls and barbed-wire fences to undermine the effectiveness of the message that believers are to proclaim. Focus on Jesus Christ, and the purpose he has for you. Strive for harmony. Keep arguments about allegiances off the team.

In 1 Corinthians 1:13, Paul asked his readers three important questions, and these three questions are the key to this long paragraph.

Is Christ divided? (vv. 10-13a) The verb means, “Has Christ been divided and different parts handed out to different people?” The very idea is grotesque and must be rejected. Paul did not preach one Christ, Apollos another, and Peter another. There is but one Saviour and one Gospel (Gal. 1:6-9). How, then, did the Corinthians create this four-way division? Why were there quarrels (“contentions”) among them?

One answer is that they were looking at the Gospel from a philosophical point of view. Corinth was a city filled with teachers and philosophers, all of whom wanted to share their “wisdom.”

Another answer is that human nature enjoys following human leaders. We tend to identify more with spiritual leaders who help us and whose ministry we understand and enjoy. Instead of emphasizing the message of the Word, the Corinthians emphasized the messenger. They got their eyes off the Lord and on the Lord’s servants, and this led to competition.

Paul will point out in 1 Corinthians 3 that there can be no competition among true servants of God. It is sinful for church members to compare pastors, or for believers to follow human leaders as disciples of men and not disciples of Jesus Christ. The “personality cults” in the church today are in direct disobedience to the Word of God. Only Jesus Christ should have the place of preeminence (Col. 1:18).

Paul used several key words in this section to emphasize the unity of the saints in Christ. He called his readers brethren, reminding them that they belonged to one family. The phrase “perfectly joined together” is a medical term that describes the unity of the human body knit together. So, they had a loving union as members of the body. They were also identified by the name of Jesus Christ. This was probably a reference to their baptism.

We do not know who the people were who belonged to “the house of Chloe,” but we commend them for their courage and devotion. They did not try to hide the problems. They were burdened about them; they went to the right person with them; and they were not afraid to be mentioned by Paul. This was not the kind of “cloak and dagger” affair that we often see in churches—activities that usually make the problem worse and not better.

Paul was the minister who founded the church, so most of the members would have been converted through his ministry. Apollos followed Paul (Acts 18:24-28) and had an effective ministry. We have no record that Peter (Cephas) ever visited Corinth, unless 1 Corinthians 9:5 records it. Each of these men had a different personality and a different approach to the ministry of the Word; yet they were one (1 Cor. 3:3-8; 4:6).

Were you baptized in the name of Paul? (vv. 13b-17) Keep in mind that baptism was an important matter in the New Testament church. When a sinner trusted Christ and was baptized, he cut himself off from his old life and often was rejected by his family and friends. It cost something to be baptized in that day.

Just as Jesus did not baptize people (John 4:1-2), so both Peter (Acts 10:48) and Paul allowed their associates to baptize the new converts. Until the church grew in Corinth, Paul did some of the baptizing; but that was not his main ministry. In this section, Paul was not minimizing baptism, but rather was putting it into its proper perspective, because the Corinthians were making too much of it. “I was baptized by Apollos!” one would boast, while another would say, “Oh, but I was baptized by Paul!”

It is wrong to identify any man’s name with your baptism other than the name of Jesus Christ. To do so is to create division.

Crispus had been the ruler of the synagogue in Corinth (Acts 18:8); and Gaius was probably the man Paul lived with when he wrote Romans (Rom. 16:23). “The household of Stephanas” (1 Cor. 1:16) is probably described in part in 1 Corinthians 16:15-18. Apparently Paul did not carry with him a record of the names of all the people he baptized. It was sufficient that they were written in God’s book.

Was Paul crucified for you? (vv. 18-25) The mention of the cross in 1 Corinthians 1:17 introduced this long section on the power of the Gospel versus the weakness of man’s wisdom. It is interesting to see how Paul approached this problem of division in the church. First, he pointed to the unity of Christ: there is one Saviour and one body. Then he reminded them of their baptism, a picture of their spiritual baptism into Christ’s body (1 Cor. 12:13). Then he took them to the cross.

Crucifixion was not only a horrible death; it was a shameful death. It was illegal to crucify a Roman citizen. Crucifixion was never mentioned in polite society, any more than we today would discuss over dinner the gas chamber or the electric chair.

The key word in this paragraph is wisdom; it is used eight times. The key idea that Paul expressed is that we dare not mix man’s wisdom with God’s revealed message. The entire section on wisdom (1 Cor. 1:17-2:16) presents a number of contrasts between the revealed Word of God and the wisdom of men.

God’s wisdom is revealed primarily in the cross of Jesus Christ, but not everybody sees this. Paul pointed out that there are three different attitudes toward the cross.

Some stumble at the cross (v. 23a). This was the attitude of the Jews, because their emphasis is on miraculous signs and the cross appears to be weakness. Jewish history is filled with miraculous events, from the Exodus out of Egypt to the days of Elijah and Elisha. When Jesus was ministering on earth, the Jewish leaders repeatedly asked Him to perform a sign from heaven; but He refused.

The Jewish nation did not understand their own sacred Scriptures. They looked for a Messiah who would come like a mighty conqueror and defeat all their enemies. He would then set up His kingdom and return the glory to Israel. The question of the Apostles in Acts 1:6 shows how strong this hope was among the Jews.

At the same time, their scribes noticed in the Old Testament that the Messiah would suffer and die. Passages like Psalm 22 and Isaiah 53 pointed toward a different kind of Messiah, and the scholars could not reconcile these two seemingly contradictory prophetic images. They did not understand that their Messiah had to suffer and die before He could enter into His glory (see Luke 24:13-35), and that the future messianic kingdom was to be preceded by the age of the church.

Because the Jews were looking for power and great glory, they stumbled at the weakness of the cross. How could anybody put faith in an unemployed carpenter from Nazareth who died the shameful death of a common criminal? But the Gospel of Jesus Christ is “the power of God unto salvation” (Rom.

1:16). Rather than a testimony of weakness, the cross is a tremendous instrument of power! After all, the “weakness of God [in the cross] is stronger than men” (1 Cor. 1:25).

Some laugh at the cross (v. 23b). This was the response of the Greeks. To them, the cross was foolishness. The Greeks emphasized wisdom; we still study the profound writings of the Greek philosophers. But they saw no wisdom in the cross, for they looked at the cross from a human point of view. Had they seen it from God’s viewpoint, they would have discerned the wisdom of God’s great plan of salvation.

Paul called on three men to bear witness: the wise (the expert), the scribe (the interpreter and writer), and the disputer (the philosopher and debater). He asked them one question: Through your studies into man’s wisdom, have you come to know God in a personal way? They all must answer no! The feet that they laugh at the cross and consider it foolishness is evidence that they are perishing.

Paul quoted Isaiah 29:14 in 1 Corinthians 1:19, proving that God has written a big “O—Failure!”—over the wisdom of men. In his address on Mars’ Hill, Paul dared to tell the philosophers that Greek and Roman history were but “times of this ignorance” (Acts 17:30). He was not suggesting that they knew nothing, because Paul knew too well that the Greek thinkers had made some achievements. However, their wisdom did not enable them to find God and experience salvation.

Some believe and experience the power and the wisdom of the cross (v. 24). Paul did not alter his message when he turned from a Jewish audience to a Greek one: he preached Christ crucified. “The foolishness of preaching” (1 Cor. 1:21) does not mean that the act of preaching is foolish, but rather the content of the message. The New International Version states it, “Through the foolishness of what was preached,” and this is correct.

Those who have been called by God’s grace, and who have responded by faith (see 2 Thes. 2:13-14), realize that Christ is God’s power and God’s wisdom. Not the Christ of the manger, or the temple, or the marketplace—but the Christ of the cross. It is in the death of Christ that God has revealed the foolishness of man’s wisdom and the weakness of man’s power.

We are called into fellowship because of our union with Jesus Christ: He died for us; we were baptized in His name; we are identified with His cross. What a wonderful basis for spiritual unity!

3. Called to Glorify God (1 Cor. 1:26-31)

The Corinthians had a tendency to be “puffed up” with pride (1 Cor. 4:6, 18-19; 5:2). But the Gospel of God’s grace leaves no room for personal boasting. God is not impressed with our looks, our social position, our achievements, our natural heritage, or our financial status. Note that Paul wrote many, not any. In the New Testament, we do meet some believers with “high social standing,” but there are not many of them. The description Paul gave of the converts was certainly not a flattering one (1 Cor. 6:9-11).

Paul reminded them of what they were (v. 26). They were not wise, mighty, or noble. God called them, not because of what they were, but in spite of what they were! The Corinthian church was composed primarily of ordinary people who were terrible sinners. Before his conversion, Paul had been very self-righteous; he had to give up his religion in order to go to heaven! The Corinthians were at the other end of the spectrum, and yet they were not too sinful for God to reach and save them.

Paul reminded the Corinthians of why God called them (vv. 27-29). God chose the foolish, the weak, the base (“low born”), and the despised to show the proud world their need and His grace. The lost world admires birth, social status, financial success, power, and recognition. But none of these things can guarantee eternal life.

The message and miracle of God’s grace in Jesus Christ utterly confounds (“puts to shame”) the high and mighty people of this world. The wise of this world cannot understand how God changes sinners into saints, and the mighty of this world are helpless to duplicate the miracle. God’s “foolishness” confounds the wise; God’s “weakness” confounds the mighty!

The annals of church history are filled with the accounts of great sinners whose lives were transformed by the power of the Gospel.

And why does God reveal the foolishness and the weakness of this present world system, even with its philosophy and religion? “That no one may boast” (1 Cor. 1:29). Salvation must be wholly of grace; otherwise, God cannot get the glory.

It is this truth that Paul wanted to get across to the Corinthians, because they were guilty of glorying in men (1 Cor. 3:21). If we glory in men—even godly men like Peter and Paul and Apollos—we are robbing God of the glory that He alone deserves. It was this sinful attitude of pride that was helping to cause division in the church.

Finally, Paul reminded the Corinthians of all they had in Jesus Christ (vv. 30-31). Since every believer is “in Christ,” and he has all that he needs, why compete with each other or compare yourselves with each other? It is the Lord who has done it all! “ “Let the one who boasts boast in the Lord” (1 Cor. 1:31, a quotation from Jer. 9:24, quoted again in 2 Cor. 10:17).

The spiritual blessings that we need are not abstractions that elude our grasp; they are all in a Person, Jesus Christ He is our wisdom (Col. 2:3), our righteousness (2 Cor. 5:21), our sanctification (John 17:19), and our redemption (Rom. 3:24).

Actually, the emphasis here is that God shows His wisdom by means of the righteousness, sanctification, and redemption that we have in Christ. Each of these theological words carries a special meaning for Christians. Righteousness has to do with our standing before God. We are justified: God declares us righteous in Jesus Christ. But we are also sanctified, set apart to belong to God and to serve Him, Redemption emphasizes the fact that we are set free because Jesus Christ paid the price for us on the cross. This will lead to complete redemption when Christ returns.

So, in one sense, we have the three tenses of salvation given here: we have been saved from the penalty of sin (righteousness); we are being saved from the power of sin (sanctification); and we shall be saved from the presence of sin (redemption). And every believer has all of these blessings in Jesus Christ!

Therefore, why glory in men? What does Paul have that you do not have? Does Peter have more of Jesus Christ than you do? We should glory in the Lord and not in ourselves or our spiritual leaders.

As we review this chapter, we can see the mistakes that the Corinthians were making, mistakes that helped to create problems in their church. They were not living up to their holy calling, but were instead following the standards of the world. They ignored the fact that they were called into a wonderful spiritual fellowship with the Lord and with each other. Instead, they were identifying with human leaders and creating divisions in the church. Instead of glorifying God and His grace, they were pleasing themselves and boasting about men.

They were a defiled church, a divided church, a disgraced church.

But, before we pass judgment on them, we should examine our own churches and our own lives. We have been called to be holy, called into fellowship, and called to glorify God.  Are we living up to this calling?

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Sources:
Life Application Study Bible , (Wheaton, IL: Tyndale, 1988), WORD search CROSS e-book, 1928.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1 , (Colorado Springs, CO: Victor, 2001), WORD search CROSS e-book, 568-572.
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A Church in Crisis – 1 Corinthians Invitation & Introduction

Posted on September 28, 2023 by dkoop

You’re Invited!

Series: A Church in Crisis – 1st Corinthians 

Description:  There were troubling reports that pride, division, sexual immorality, selfishness, drunkenness and hypocrisy, had corrupted this influential fellowship.  They were a church in crises. Sound familiar? We face a similar crisis in our churches today.  In response, Paul wrote his first epistle to the Corinthians to help anchor them back to Christ.  There’s no perfect church but there is a perfect savior.  In Jesus every church finds the source of unity, purity, hope, purpose love and life.  As followers of Christ, we have a choice of staying in crisis or becoming more like Jesus.  What will you choose?

Dates         Titles         Scriptures                                              EVENTS

Oct. 1 – Divided or United? 1 Cor. 1-3
Oct. 8 – Sexual Immorality or Purity? (1 Cor. 6-7)

Oct. 15 – Drunkenness or Reverence? (1 Cor. 11)                          Communion                      Oct. 22 – Selfish or Serving? (1 Cor. 12)                                         Ministry Teams

Oct. 29 – Apathy or Love? (1 Cor. 13)                                             Potluck

Nov. 5 – Dead or Alive?  (1 Cor. 15)                                           Communion

Introduction:           

On A bed of grass, a chameleon’s skin turns green. On the earth, it becomes brown. The animal changes to match the environment. Many creatures blend into nature with God-given camouflage suits to aid their survival.

It’s natural to fit in and adapt to the environment. But followers of Christ are new creations, born from above and changed from within, with values and lifestyles that confront the world and clash with accepted morals. True believers don’t blend in very well.

The Christians in Corinth were struggling with their environment. Surrounded by corruption and every conceivable sin, they felt the pressure to adapt. They knew they were free in Christ, but what did this freedom mean? How should they view idols or sexuality? What should they do about marriage, women in the church, and the gifts of the Spirit? These were more than theoretical questions—the church was being undermined by immorality and spiritual immaturity. The believers’ faith was being tried in the crucible of immoral Corinth, and some of them were failing the test.

Paul heard of their struggles and wrote this letter to address their problems, heal their divisions, and answer their questions. Paul confronted them with their sin and their need for corrective action and clear commitment to Christ.

After a brief introduction (1:1-9), Paul immediately turns to the question of unity (1:10-4:21). He emphasizes the clear and simple gospel message around which all believers should rally, he explains the role of church leaders, and he urges them to grow up in their faith.

Paul then deals with the immorality of certain church members and the issue of lawsuits among Christians (5:1-6:8). He tells the believers to exercise church discipline and to settle their internal matters themselves. Because so many of the problems in the Corinthian church involved sex, Paul denounces sexual sin in the strongest possible terms (6:9-20).

Next, Paul answers some of the Corinthians’ questions. Because prostitution and immorality were pervasive, marriages in Corinth were in shambles, and Christians weren’t sure how to react. Paul gives pointed and practical answers (7:1-40). Concerning the question of meat sacrificed to idols, Paul suggests that they show complete commitment to Christ and sensitivity to other believers, especially weaker brothers and sisters (8:1-11:1).

Paul goes on to talk about worship, and he carefully explains the role of women, the Lord’s Supper, and spiritual gifts (11:2-14:40). Sandwiched in the middle of this section is his magnificent description of the greatest gift—love (chapter 13). Then Paul concludes with a discussion of the resurrection (15:1-58), some final thoughts, greetings, and a benediction (16:1-24).

This letter confronts the Corinthians about their sins and shortcomings. And 1 Corinthians calls all Christians to be careful not to blend in with the world and accept its values and lifestyles. We must live Christ-centered, blameless, loving lives that make a difference for God. As you read 1 Corinthians, examine your values in light of complete commitment to Christ.

Vital Statistics

Purpose: To identify problems in the Corinthian church, to offer solutions, and to teach the believers how to live for Christ in a corrupt society

Author: Paul

Original Audience: The church in Corinth

Date Written: Approximately A.D. 55, near the end of Paul’s three-year ministry in Ephesus, during his third missionary journey

Setting: Corinth was a major cosmopolitan city, a seaport and major trade center—the most important city in Achaia. It was also filled with idolatry and immorality. The church was largely made up of Gentiles. Paul had established this church on his second missionary journey.

Key Verse: “I appeal to you, dear brothers and sisters, by the authority of our Lord Jesus Christ, to live in harmony with each other. Let there be no divisions in the church. Rather, be of one mind, united in thought and purpose” (1:10).

Key People: Paul, Timothy, members of Chloe’s household

Key Places: Worship meetings in Corinth

Special Features: This is a strong, straightforward letter.

The Blueprint

  1. PAUL ADDRESSES CHURCH PROBLEMS (1:1-6:20)
    1. Divisions in the church
    2. Disorder in the church

    Without Paul’s presence, the Corinthian church had fallen into divisiveness and disorder. This resulted in many problems, which Paul addressed squarely. We must be concerned for unity and order in our local churches, but we should not mistake inactivity for order and cordiality for unity. We, too, must squarely address problems in our churches.

  2. PAUL ANSWERS CHURCH QUESTIONS (7:1-16:24)
    1. Instruction on Christian marriage
    2. Instruction on Christian freedom
    3. Instruction on public worship
    4. Instruction on resurrection

    The Corinthians had sent Paul a list of questions, and he answered them in a way meant to correct abuses in the church and to show how important it is that they live what they believe. Paul gives us a Christian approach to problem solving. He analyzed the problem thoroughly to uncover the underlying issue and then highlighted the biblical values that should guide our actions.

MEGATHEMES
THEME EXPLANATION IMPORTANCE
Loyalties The Corinthians were rallying around various church leaders and teachers—Peter, Paul, and Apollos. These loyalties led to intellectual pride and created a spirit of division in the church. Our loyalty to human leaders or human wisdom must never divide Christians into camps. We must care for our fellow believers, not fight with them. Your allegiance must be to Christ. Let him lead you.
Immorality Paul received a report of uncorrected sexual sin in the church at Corinth. The people had grown indifferent to immorality. Others had misconceptions about marriage. We are to live morally, keeping our bodies for God’s service at all times. Christians must never compromise with sinful ideas and practices. We should not blend in with people around us. You must live up to God’s standard of morality and not condone immoral behavior, even if society accepts it.
Freedom Paul taught freedom of choice on practices not expressly forbidden in Scripture. Some believers felt certain actions—like eating the meat of animals used in pagan rituals—were corrupt by association. Others felt free to participate in such actions without feeling that they had sinned. We are free in Christ, yet we must not abuse our Christian freedom by being inconsiderate and insensitive to others. We must never encourage others to do something they feel is wrong just because we have done it. Let love guide your behavior.
Worship Paul addressed disorder in worship. People were taking the Lord’s Supper without first confessing sin. There was misuse of spiritual gifts and confusion over women’s roles in the church. Worship must be carried out properly and in an orderly manner. Everything we do to worship God should be done in a manner worthy of his high honor. Make sure that worship is harmonious, useful, and edifying to all believers.
Resurrection Some people denied that Christ rose from the dead. Others felt that people would not physically be resurrected. Christ’s resurrection assures us that we will have new, living bodies after we die. The hope of the Resurrection forms the secret of Christian confidence. Since we will be raised again to life after we die, our life is not in vain. We must stay faithful to God in our morality and our service. We are to live today knowing we will spend eternity with Christ.
Source:  Life Application Study Bible , (Wheaton, IL: Tyndale, 1988), WORD search CROSS e-book, 1925-1926.

 

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Ministry Matters – Romans 15-16

Posted on September 27, 2023 by dkoop

As we wrap up the book of Romans we see that one of the key words in chapter 15 and 16 is “ministry.”  Paul used three different Greek words to discuss the theme. In Romans 15:8, 25, 31; and 16:1, it is the simple word for a servant or service. Our English word “deacon” comes from this word. In Romans 15:16 and 27 (the word “minister”), he used the ordinary word for service in public office or in the temple. In Romans 15:16 he used a word that is found nowhere else in the Greek New Testament; and it means “to perform sacred rites, to minister in a priestly service.”

In this section, Paul explained four different ministries.

1. The Ministry of Jesus Christ to the Gentiles (Rom. 15:8-13)

The supreme example of ministry must always be Jesus Christ. “But I am among you as he that serves” (Luke 22:27). He came first of all to minister to the Jews, that through Israel He might be able to minister to the Gentiles. “To the Jew first” is a principle that was followed in the earthly ministry of Christ and in the early ministry of the church.

For example, John the Baptist came to minister to the nation of Israel to prepare them for their Messiah. When Jesus began His ministry, it was only to the people of Israel. When He sent out the Apostles on their first evangelistic mission, He ordered them, “Go not into the way of the Gentiles, and into any city of the Samaritans do not enter; but go rather to the lost sheep of the house of Israel” (Matt. 10:5-6). This does not mean that He ignored individual Gentiles, because He did minister to a few (Matt. 8:5-13; 15:21-28); but His major emphasis was on Israel.

After His resurrection, He commanded the Apostles to remain in Jerusalem and begin their ministry there (Luke 24:44-49). The period covered by Acts 1-7 is characterized by a ministry only to Jews or Jewish proselytes. It was not until Acts 8 that the Gospel went to the Samaritans; in Acts 10 it went to the Gentiles. Then, through the ministry of Paul, it went throughout the Roman Empire (Acts 13:1-3).

When He came and died, Jesus Christ confirmed the promises that God made to Abraham and the other “fathers” of the Jewish nation (see Luke 1:30-33, 46-55, and 67-80). Some of these promises have already been fulfilled, but many await fulfillment when He returns to earth to establish His kingdom.

Was it selfish of God to emphasize the Jews? No, because through the Jews, He would send the Good News of salvation to the Gentiles. The first Christians were Jewish believers! “Salvation is of the Jews” (John 4:22). In the Old Testament period, God chose Israel to be a minister to the Gentiles; but instead, Israel copied the idolatrous ways of the Gentiles and had to be chastened. In the New Testament period, God chose Jewish believers to carry the Good News to the Gentiles, and they obeyed Him.

There is a beautiful progression in the promises that Paul quoted in Romans 15:9-12.

  • The Jews glorify God among the Gentiles (Rom. 15:9, quoting Ps. 18:49)
  • The Gentiles rejoice with the Jews (Rom. 15:10, quoting Deut. 32:43)
  • All the Jews and Gentiles together praise God (Rom. 15:11, quoting Ps. 117:1)
  • Christ shall reign over Jews and Gentiles (Rom. 15:12, quoting Isa. 11:10)

Romans 15:8 covers the period of the Gospels and Acts 1-7. Romans 15:9 describes the ministry of Paul as he witnessed among the Gentiles. Romans 15:10 could be applied to the church council in Acts 15 when the Gentiles were given equal status “with His people.” Today, Jews and Gentiles in the church are praising God together.

The word “trust” at the end of Romans 15:12 is actually the word “hope.” At one time the Gentiles were “without hope” (Eph. 2:12, NIV), but now in Christ they have hope. Not only do believers have hope, but they also have joy and peace and power (Rom. 15:13). The Holy Spirit of God shares these blessings with them as they yield to Him.

Because the Jewish Christians were faithful to take the Gospel to the Gentiles, the nations of the world today have the opportunity to trust Christ as Saviour.

2. Paul’s Ministry to the Gentiles (Rom. 15:14-24)

Unless we understand the distinctive ministry of Paul, we will not fully appreciate the message of God’s grace. Paul explained the characteristics of his ministry.

It was received by grace (vv. 14-15). When he was Saul of Tarsus, the crusading rabbi, Paul knew little of the grace of God. He persecuted the church and sought to destroy it. When Paul met Jesus Christ on the Damascus road (Acts 9), he experienced the grace of God. It was God’s grace that saved him, and it was God’s grace that called him and made him an apostle (1 Cor. 15:8-11). “We have received grace and apostleship, for obedience to the faith among all nations, for His name” (Rom. 1:5). In Ephesians 3, Paul explained his ministry to the Gentiles in greater detail.

It was centered in the Gospel (v. 16). As mentioned before, Paul used two different words for minister in this verse, but the emphasis is on priestly service. Paul looked on himself as a priest at the altar, offering up to God the Gentiles he had won to Christ They were a “spiritual sacrifice” to the glory of God (see 1 Peter 2:5). Even his preaching of the Gospel was a “priestly duty” (niv). This insight into ministry certainly adds dignity and responsibility to our service. It was important that the priests offer to God only that which was the best (see Mal. 1:6-14).

Note the involvement of the Trinity in the ministry of the Word. Paul was the minister of Jesus Christ; he preached “the Gospel of God”; and he served in the power of the Holy Spirit of God who sanctified his ministry. What a privilege, and yet what a responsibility, to be the servant of the Triune God, winning the lost to Jesus Christ! We must remember that soul-winning is a priestly ministry, a sacred obligation. And we must serve the Lord with dedication and devotion just as the priest in the temple.

It was done for God’s glory (v. 17). “Therefore I glory in Christ Jesus in my service to God” (niv). The word translated “glory” carries the idea of “boast, take pride in.” Paul used it before in Romans 2:17, 23; 5:2-3, 11 (“joy”); 3:27; and 4:2. Paul was not bragging about his ministry. He was boasting in what the Lord had done. The apostle did not serve and suffer as he did just to make a name for himself, for he had a much higher purpose in mind. He wanted to bring glory to Jesus Christ. “That in all things He might have the preeminence” (Col. 1:18).

It was done by God’s power (vv. 18-19). The Holy Spirit empowered Paul to minister, and enabled him to perform mighty signs and wonders. The miracles God gave Paul to do were “signs” in that they came from God and revealed Him to others. And they were “wonders” in that they aroused the wonder of the people. But their purpose was always to open the way for the preaching of the Gospel. Miracles were given to authenticate the messenger and the message (Heb. 2:1-4). Miracles by themselves can never save the lost. When Paul healed the crippled man at Lystra (Acts 14), the immediate response was pagan: the people called Paul and Barnabas gods and tried to worship them! When Paul shared the Gospel with them, they did not respond so enthusiastically. Finally, the people stoned Paul and left him for dead outside the city walls.

The Spirit of God empowered Paul to share the Word, and the purpose was to “make the Gentiles obedient” (Rom. 15:18). It was “by word and deed” that the apostle shared the Good News.

We may not be able to perform miracles today, since this was a special apostolic gift. But “by word and deed” we can share the love of God with the lost around us. Changes in conduct and character are just as much miracles as the healing of the sick.

It was according to God’s plan (vv. 20-24). God had a special plan for Paul to follow: he was not to preach where any other apostle had ministered. (This is one evidence that Peter had not founded the churches at Rome, or had been to Rome; for this would have prevented Paul from going there.) “From Jerusalem and round about unto Illyricum” (Rom. 15:19) covers about 1,400 miles! When you consider the slowness of travel and the dangers involved (2 Cor. 11:26-27), you can appreciate the tremendous achievement of Paul’s missionary ministry. While it is not wrong to enter into another man’s labors (John 4:38), it is also good to have a pioneer ministry and take the Gospel to new territory. Paul cited Isaiah 52:15 as the divine approval for this kind of ministry.

The vast area of opportunity in other parts of the empire kept Paul from visiting Rome sooner. He was not hindered from going to Rome by satanic opposition or physical obstacles, but by the challenge of completing his work right where he was. He was so faithful in his evangelistic outreach that he was able to say that he had no more place to minister in those parts. This did not mean that Paul personally witnessed to every person in that area, but that he took the Gospel and left behind witnessing churches and Christians who would carry on the work. Paul finished one job before he started another one, a good example for our evangelistic ministry today. Paul’s desire for many years had been to visit Rome and then move on to Spain, but there is no record that he ever did. Tradition says that he did go to Spain, and possibly to Britain, after he was released, but church tradition is not always to be trusted.

3. The Gentiles’ Ministry to the Jews (Rom. 15:25-33)

Paul and his associates had received a special offering from the Gentile churches in Greece for the suffering Jewish saints in Jerusalem. Details about this collection are recorded in 2 Corinthians 8-9. There were several purposes behind this special offering. To begin with, it was an expression of love on the part of the Gentiles toward their Jewish brethren. Second, it meant practical relief at a time when the poor Jewish believers needed it the most. Third, it helped to unite Jews and Gentiles in the church. It was a bond that brought them closer together.

Paul looked on this offering as the paying of a debt. The Gentiles had received spiritual wealth from the Jews. They now returned material wealth, paying their debt. Paul considered himself a “debtor” to the whole world (Rom. 1:14). He also considered the Gentile Christians debtors to the Jews, for it was the Jews who gave to the Gentiles the Word of God and the Son of God. We Christians ought to feel an obligation to Israel, and to pay that debt by praying for Israel, sharing the Gospel, and helping in a material way. Anti-Semitism has no place in the life of a dedicated Christian.

Not only was this offering a payment of a debt, but it was also “fruit” (Rom. 15:28). It was not “loot” that Paul stole from the churches! It was fruit—the natural result of their walk with the Lord (see John 15:1-8).

When the life of the Spirit flows through a church, giving is no problem. Paul, in 2 Corinthians 8:1-5, described the miracle of grace that occurred in the churches of Macedonia.

Paul was anxious that this offering be received by the Jewish believers and be acceptable to them. He wanted to bring about, under God, a closer bond between the mother church at Jerusalem and the daughter churches in other parts of the empire. Unfortunately, there were still Jews who opposed the message of grace to the Gentiles and who wanted the Gentiles to become Jews and accept the Jewish Law. (Bible students call these people “Judaizers.” They followed Paul wherever he went and tried to steal his churches from him. The Epistle to the Galatians was written to combat their evil works.)

The words “strive together” in Romans 15:30 suggest an athlete giving his best in the contest. Perhaps the words “wrestling together” better express the idea. This same term is used of the praying of Epaphras in Colossians 4:12. This verse does not mean that we must fight with God to get what we need Rather, it means our praying must not be a casual experience that has no heart or earnestness. We should put as much fervor into our praying as a wrestler does into his wrestling!

This phrase sounds like it should signal the end of the letter, and it does pronounce the end of Paul’s teaching. He concludes his letter, then, with personal greetings and remarks.

4. The Believers’ Ministry to Paul (Rom. 16:1-27)

What a remarkable chapter! In it Paul greeted at least twenty-six people by name, as well as two unnamed saints; and he also greeted several churches that were meeting in homes. He closed with greetings from nine believers who were with him in Corinth when he wrote the letter. What is the significance of this? It shows that Paul was a friend maker as well as a soul winner. He did not try to live an isolated life; he had friends in the Lord, and he appreciated them. They were a help to him personally and to his ministry. In my own reading of Christian biography, I have discovered that the servants whom God has used the most were people who could make friends. They multiplied themselves in the lives of their friends and associates in the ministry. While there may be a place for the secluded saint who lives alone with God, it is my conviction that most of us need each other. We are sheep, and sheep flock together.

Some Mends to greet (vv. 1-16). He began with Phebe, a member of the church at Cenchrea, and the lady who carried the letter to the saints at Rome. Never did a messenger carry a more important letter! Cenchrea was the seaport of Corinth, so Phebe was probably won to Christ during Paul’s year and a half of ministry in Corinth. The word “servant” is the feminine of deacon, and some students believe she was a “deaconess” in the church. This is possible, because there were women in the early church who served by visiting the sick, assisting the young women, and helping the poor. Paul confessed that Phebe had been a helper (literally “protectress”) of himself and other Christians. And he encouraged the church to care for her.

How we wish we had the details of the stories behind each of these names! We have met Priscilla and Aquila in the Book of Acts (18:1-3, 18-19, 26). Where and when they risked their lives for Paul, we do not know, but we are glad they did it! (see also 1 Cor. 16:19; 2 Tim 4:19) At the time of this writing, they were in Rome and a church met in their house. In this chapter, Paul greeted a number of such assemblies (Rom. 16:10-11, 14-15).

Four persons are called “beloved” by Paul: Epenetus (Rom. 16:5), Amplias (Rom. 16:8), Stachys (Rom. 16:9), and Persis (Rom. 16:12). Paul would remember Epenetus in particular, for he was the first of the converts in Asia. Apparently he belonged to the household of Stephanas, for in 1 Corinthians 16:15 these people are also called “the firstfruits of Achaia.”

Andronicus and Junias are called “kinsmen,” which may mean blood relatives of Paul, or only that they too were Jewish, possibly of the tribe of Benjamin like Paul. At one time they had been in prison with Paul. The word “apostle” here does not imply that they held the same office as Paul, but rather that they were “messengers” of the Lord. The word “apostle” has both a narrow and a broad meaning.

The Rufus mentioned in Romans 16:13 may be the same as the one named in Mark 15:21, but we cannot be certain. If so, then Simon’s experience at Calvary led to his conversion and that of his household. Paul and Rufus were not related. “His mother and mine” means only that Rufus’ mother had been like a mother to Paul (see Mark 10:30).

This list shows the parts that people played in Paul’s ministry and the ministry of the churches. Phebe was a “succourer” of many. Priscilla and Aquila were “helpers” and “laid down their own necks” for Paul. The conversion of Epenetus led to the salvation of others in Asia. Mary “bestowed much labor.” Andronicus and Junias went to prison with Paul. One can only give thanks for these devoted saints who fulfilled their ministries to the glory of God. May we follow in their train!

Some foes to avoid (vv. 17-20). Not everyone was working with Paul for the spreading of the Gospel. There were some who, for selfish reasons, were dividing the churches by teaching false doctrine. These people were probably the same Judaizers who had given Paul trouble in other churches (see Phil. 3:17-21). Instead of preaching the truth, these men spread their own religious propaganda, using deceit and clever speeches. We have the same problem today, and Christians must beware of false teachers. They come to your front door with magazines, books, and tapes, trying to convince you that they are teaching the truth. Paul gives two instructions: mark them (identify them), and avoid them.

It is a matter of obedience to the Lord and testimony to others. The issue is not making or keeping friends, but pleasing the Lord and maintaining a consistent testimony. Romans 16:20 suggests that these false teachers really come from Satan, and one day even he shall be completely defeated.

Some faithful servants to honor (vv. 21-27). What a roll call of heroes! Timothy was mentioned often in the Book of Acts and the Epistles. He was Paul’s “son in the faith” and labored with Paul in many difficult places (see Phil. 2:19-24). Lucius was a fellow Jew, as were Jason and Sosipater. We have no proof that this is the same Jason who protected Paul in Thessalonica (Acts 17:1-9). That Jason was probably a Gentile.

Tertius was the secretary who wrote the letter as Paul dictated it. Gaius was the man in whose home Paul was residing at Corinth. First Corinthians 1:14 told how Paul won Gaius to Christ and baptized him when he founded the church in Corinth. Apparently there was an assembly of believers meeting in his house. Erastus held a high office in the city, probably the treasurer. The Gospel reached into high places in Corinth as well as into low places (1 Cor. 1:26-31; 6:9-11).

Romans 16:24 was probably written by Paul’s own hand, since this was his “official seal” in every letter (see 2 Thes. 3:17-18).

The closing benediction is the longest one Paul ever wrote. It reflects his special ministry to the Gentiles. “The mystery” has to do with God’s program of uniting believing Jews and Gentiles in the one body, the church (see Eph. 3). This was Paul’s special message. It was because of this message that the Judaizers persecuted Paul, because they wanted to maintain Jewish privileges. Both Jews and Gentiles in the Roman churches needed to know what God’s program was. Some of this Paul had explained in Romans 9-11.

Christians are established by the truth, which explains why Paul wrote this letter: to explain God’s plan of salvation to Christians so they would be established, and so they would share the truth with the lost. After all, we cannot really share with others something we do not have ourselves.

This means that our own study of Romans should make us more stable in the faith, and more excited to share Christ with others. And the result: “To God only wise, be glory through Jesus Christ forever!” Romans 16:27

Sources:
Life Application Study Bible , (Wheaton, IL: Tyndale, 1988), WORD search CROSS e-book, 1923.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1 , (Colorado Springs, CO: Victor, 2001), WORD search CROSS e-book, 562-567.
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When Christians Disagree  – Romans 14 -15

Posted on September 26, 2023 by dkoop

Disagreement has always been a major problem with God’s people. Even the Old Testament records the civil wars and family fights among the people of Israel, and almost every local church mentioned in the New Testament had divisions to contend with.

Some of these problems stemmed from the backgrounds of the believers in the churches. The Jews, for example, were saved out of a strict legalistic background that would be difficult to forget. The Gentiles never had to worry about diets and days. The first church council in history debated the issue of the relationship of the Christian to the Law (Acts 15).

The believers in Rome were divided over special diets and special days. Some of the members thought it was a sin to eat meat, so they ate only vegetables. Other members thought it a sin not to observe the Jewish holy days. If each Christian had kept his convictions to himself, there would have been no problem, but they began to criticize and judge one another. The one group was sure the other group was not at all spiritual.

Unfortunately, we have similar problems today with many “gray areas” of life that are not clearly right or wrong to every believer. Some activities we know are wrong, because the Bible clearly condemns them. Other activities we know are right, because the Bible clearly commands them. But when it comes to areas that are not clearly defined in Scripture, we find ourselves needing some other kind of guidance. Paul gave principles of this guidance. He explained how believers could disagree on nonessentials and still maintain unity in the church. He gave his readers three important instructions.

  1. Accept One Another ( 14:1-12)

This portion of Scripture begins and ends with this instruction “accept one another,” Paul was addressing those who were “strong in the faith,” that is, those who understood their spiritual liberty in Christ and were not enslaved to diets or holy days. The “weak in faith” were immature believers who felt obligated to obey legalistic rules concerning what they ate and when they worshiped. Many people have the idea that the Christians who follow strict rules are the most mature, but this is not necessarily the case. In the Roman assemblies, the weak Christians were those who clung to the Law and did not enjoy their freedom in the Lord. The weak Christians were judging and condemning the strong Christians, and the strong Christians were despising the weak Christians.

“Welcome one another!” was Paul’s first instruction; and he gave four reasons why they should.

God has accepted us (vv. 1-3). It is not our responsibility to decide the requirements for Christian fellowship in a church; only the Lord can do this. To set up man-made restrictions on the basis of personal prejudices (or even convictions) is to go beyond the Word of God. Because God has received us, we must receive one another. We must not argue over these matters, nor must we judge or despise one another. Perhaps St. Augustine put the matter best: “In essentials, unity; in nonessentials, liberty; in all things, charity.”

When God sent Peter to take the Gospel to the Gentiles, the church criticized Peter because he ate with these new Christians (Acts 11:1-3). But God had clearly revealed His acceptance of the Gentiles by giving them the same Holy Spirit that He bestowed on the Jewish believers at Pentecost (Acts 10:44-48; 11:15-18). Peter did not obey this truth consistently, for later on he refused to fellowship with the Gentile Christians in Antioch, and Paul had to rebuke him (Gal. 2:11-13). God showed both Peter and Paul that Christian fellowship was not to be based on food or religious calendars.

In every church there are weak and strong believers. The strong understand spiritual truth and practice it, but the weak have not yet grown into that level of maturity and liberty. The weak must not condemn the strong and call them unspiritual. The strong must not despise the weak and call them immature. God has received both the weak and the strong; therefore, they should receive one another.

God sustains His own (v. 4). The strong Christian was judged by the weak Christian, and this Paul condemned because it was wrong for the weak Christian to take the place of God in the life of the strong Christian. God is the Master; the Christian is the servant. It is wrong for anyone to interfere with this relationship.

It is encouraging to know that our success in the Christian life does not depend on the opinions or attitudes of other Christians. God is the Judge, and He is able to make us stand. The word “servant” here suggests that Christians ought to be busy working for the Lord;’ then they will not have the time or inclination to judge or condemn other Christians. People who are busy winning souls to Christ have more important things to do than to investigate the lives of the saints!

Jesus Christ is Lord (vv. 5-9). The word “Lord” is found eight times in these verses. No Christian has the right to “play God” in another Christian’s life. We can pray, advise, and even instruct, but we cannot take the place of God. What is it that makes a dish of food “holy” or a day “holy”? It is the fact that we relate it to the Lord. The person who treats a special day as “holy” does so “unto the Lord.” The person who treats every day as sacred, does so “unto the Lord.” The Christian who eats meat gives thanks to the Lord, and the Christian who abstains from meat abstains “unto the Lord.” To be “fully persuaded—or assured—in his own mind” (Rom. 14:5) means: Let every man see to it that he is really doing what he does for the Lord’s sake, and not merely on the basis of some prejudice or whim.

Some standards and practices in our local churches are traditional but not necessarily scriptural. Some of us can remember when dedicated Christians opposed Christian radio “because Satan was the prince of the power of the air!” Some people even make Bible translations a test of orthodoxy. The church is divided and weakened because Christians will not allow Jesus Christ to be Lord.

An interesting illustration of this truth is given in John 21:15-25. Jesus had restored Peter to his place as an apostle, and once again He told him, “Follow Me.” Peter began to follow Christ, but then he heard someone walking behind him. It was the Apostle John.

Then Peter asked Jesus, “Lord, what shall this man do?”

Notice the Lord’s reply: “What is that to you? Follow Me!” In other words, “Peter, you make sure you have made Me Lord of your life. Let Me worry about John.” Whenever I hear believers condemning other Christians because of something they disagree with, something that is not essential or forbidden in the Word, I feel like saying, “What is that to you? Follow Christ! Let Him be the Lord!”

Paul emphasized the believer’s union with Christ: “Whether we live, therefore, or whether we die, we are the Lord’s” (Rom. 14:8). Our first responsibility is to the Lord. If Christians would go to the Lord in prayer instead of going to their brother with criticism, there would be stronger fellowship in our churches.

Jesus Christ is Judge (vv. 10-12). Paul asked the weak Christian, “Why are you judging your brother?” Then he asked the strong Christian, “Why are you despising your brother?” Both strong and weak must stand at the Judgment Seat of Christ, and they will not judge each other—they will be judged by the Lord.

The Judgment Seat of Christ is that place where Christians will have their works judged by the Lord. It has nothing to do with our sins, since Christ has paid for them and they can be held against us no more (Rom. 8:1). The word for “judgment seat” in the Greek is bema, meaning the place where the judges stood at the athletic games. If during the games they saw an athlete break the rules, they immediately disqualified him. At the end of the contests, the judges gave out the rewards (see 1 Cor. 9:24-27). First Corinthians 3:10-15 gives another picture of the Judgment Seat of Christ. Paul compared our ministries with the building of a temple. If we build with cheap materials, the fire will burn them up. If we use precious, lasting materials, our works will last. If our works pass the test, we receive a reward. If they are burned up, we lose the reward, but we are still saved “yet so as by fire.”

How does the Christian prepare for the Judgment Seat of Christ? By making Jesus Lord of his life and faithfully obeying Him. Instead of judging other Christians, we had better judge our own lives and make sure we are ready to meet Christ at the bema (see Luke 12:41-48; Heb. 13:17; and 1 John 2:28).

The fact that our sins will never be brought up against us should not encourage us to disobey God. Sin in our lives keeps us from serving Christ as we should, and this means loss of reward. Lot is a good example of this truth (Gen. 18-19). Lot was not walking with the Lord as was his uncle, Abraham, and as a result, he lost his testimony even with his own family. When the judgment finally came, Lot was spared the fire and brimstone, but everything he lived for was burned up. He was saved “yet so as by fire.”

Paul explained that they did not have to give an account for anyone else but themselves. So they were to make sure that their account would be a good one. He was stressing the principle of lordship—make Jesus Christ the Lord of your life, and let Him be the Lord in the lives of other Christians as well.

“I have learned that God blesses people I disagree with!” I heard a mentor say.  I have learned the same thing. When Jesus Christ is Lord, we permit Him to deal with His own servants as He wishes.

  1. Build Up One Another ( 14:13-23)

If we stopped with the first instruction, it might give the impression that Christians were to leave each other alone and let the weak remain weak. But this second instruction explains things further. The emphasis is not on “master-servant” but on “brother.” It is the principle of brotherly love. If we love each other, we will seek to build each other up in the faith. Paul shared several facts to help his readers help their brethren.

Christians affect each other (vv. 13-15). Note the possible ways we can affect each other. We can cause others to stumble, grieve others, or even destroy others. Paul was speaking of the way the strong Christian affected the weak Christian. Paul dealt with a similar problem in 1 Corinthians 8-9, where the question was, “Should Christians eat meat that has been offered to idols in heathen temples?” There he pointed out that knowledge and love must work together. “Knowledge puffs up, but love builds up” (1 Cor. 8:1, NIV). The strong Christian has spiritual knowledge, but if he does not practice love, his knowledge will hurt the weak Christian. Knowledge must be balanced by love.

Often little children are afraid of the dark and think there is something hiding in the closet. Of course, Mother knows that the child is safe; but her knowledge alone cannot assure or comfort the child. You can never argue a child into losing fear. When the mother sits at the bedside, talks lovingly to the child, and assures him that everything is secure, then the child can go to sleep without fear. Knowledge plus love helps the weak person grow strong.

“There is nothing unclean of itself,” Paul wrote (Rom. 14:14). No foods are unclean, no days are unclean, no people are unclean. (See Acts 10 to see how Peter learned this lesson.) What something does to a person determines its quality. One man may be able to read certain books and not be bothered by them, while a weaker Christian reading the same books might be tempted to sin. But the issue is not, “How does it affect me?” so much as, “If I do this, how will it affect my brother?” Will it make him stumble? Will it grieve him or even destroy him by encouraging him to sin? Is it really worth it to harm a brother just so I can enjoy some food? No!

Christians must have priorities (vv. 16-18). Like the Pharisees of old, we Christians have a way of majoring in the minor (Matt. 23:23-24). I have seen churches divided over matters that were really insignificant when compared with the vital things of the Christian faith. I have heard of churches being split over such minor matters as the location of the piano in the auditorium and the serving of meals on Sundays. “The kingdom of God is not meat and drink” (Rom. 14:17). “But food does not bring us near to God; we are no worse if we do not eat, and no better if we do” (1 Cor. 8:8, NIV)

Not the externals, but the eternals must be first in our lives: righteousness, peace, and joy. Where do they come from? The Holy Spirit of God at work in our lives (see Rom. 5:1-2). If each believer would yield to the Spirit and major in a godly life, we would not have Christians fighting with each other over minor matters. Spiritual priorities are essential to harmony in the church.

Christians must help each other grow (vv. 19-21). Both the strong believer and the weak believer need to grow. The strong believer needs to grow in love; the weak believer needs to grow in knowledge. So long as a brother is weak in the faith, we must lovingly deal with him in his immaturity. But if we really love him, we will help him to grow. It is wrong for a Christian to remain immature, having a weak conscience.

An illustration from the home might help us better understand what is involved. When a child comes into a home, everything has to change. Mother and Father are careful not to leave the scissors on the chair or anything dangerous within reach. But as the child matures, it is possible for the parents to adjust the rules of the house and deal with him in a more adult fashion. It is natural for a child to stumble when he is learning to walk. But if an adult constantly stumbles, we know something is wrong.

Young Christians need the kind of fellowship that will protect them and encourage them to grow. But we cannot treat them like “babies” all their lives! The older Christians must exercise love and patience and be careful not to cause them to stumble. But the younger Christians must “grow in grace and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). As they mature in the faith, they can help other believers to grow. To gear the ministry of a Sunday School class or local church only to the baby Christians is to hinder their growth as well as the ministry of the more mature saints. The weak must learn from the strong, and the strong must love the weak. The result will be peace and maturity to the glory of God.

Christians must not force their opinions on others (vv. 22-23) There are certain truths that all Christians must accept because they are the foundation for the faith. But areas of honest disagreement must not be made a test of fellowship. If you have a sincere conviction from God about a matter, keep it to yourself and do not try to force everybody else to accept it. No Christian can “borrow” another Christian’s convictions and be honest in his Christian life. Unless he can hold them and practice them “by faith,” he is sinning. Even if a person’s convictions are immature, he must never violate his conscience. This would do great damage to his spiritual life. For example, the mature Christian knows that an idol is nothing. But a young Christian, just converted out of pagan, idolatry, would still have fears about idols. If the strong believer forced the new Christian to eat meat sacrificed to an idol, the younger Christian would experience problems in his conscience that would only further weaken it (see 1 Cor. 8-9).

Conscience is strengthened by knowledge. But knowledge must be balanced by love; otherwise it tears down instead of building up. The truth that “all foods are clean” (Rom. 14:14, 20) will not of itself make a Christian grow. When this truth is taught in an atmosphere of love, then the younger Christian can grow and develop a strong conscience. Believers may hold different convictions about many matters, but they must hold them in love.

  1. Encourage One Another ( 15:1-7)

Paul classified himself with the strong saints as he dealt with a basic problem—selfishness. True Christian love is not selfish; rather, it seeks to share with others and make others happy. It is even willing to carry the younger Christians, to help them along in their spiritual development. We do not endure them. We encourage them!

Of course, the great example in this is our Lord Jesus Christ. He paid a tremendous price in order to minister to us. Paul quoted Psalm 69:9 to prove his point. Does a strong Christian think he is making a great sacrifice by giving up some food or drink? Then let him measure his sacrifice by the sacrifice of Christ. No sacrifice we could ever make could match Calvary.

A person’s spiritual maturity is revealed by his discernment. He is willing to give up his rights that others might be helped. He does this, not as a burden, but as a blessing. Just as loving parents make sacrifices for their children, so the mature believer sacrifices to help younger Christians grow in the faith.

Paul shared the two sources of spiritual power from which we must draw if we are to live to encourage others: the Word of God (Rom. 15:4) and prayer (Rom. 15:5-6). 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.

This suggests to us that the local church must major in the Word of God and prayer. The first real danger to the unity of the church came because the Apostles were too busy to minister God’s Word and pray (Acts 6:1-7). When they found others to share their burdens, they returned to their proper ministry, and the church experienced harmony and growth.

The result of this is, of course, glory to God (Rom. 15:7). Disunity and disagreement do not glorify God; they rob Him of glory. Abraham’s words to Lot are applicable to today: “Let there be no strife, I pray then, between me and you… for we are brothers” (Gen. 13:8). The neighbors were watching! Abraham wanted them to see that he and Lot were different from them because they worshiped the true God. In His prayer in John 17, Jesus prayed for the unity of the church to the glory of God (John 17:20-26).

Accept one another; build up one another; and encourage one another—all to the glory of God.

These verse assumes there will be differences of opinion in the church about what is right or wrong. Paul says we are not to quarrel about issues that are matters of opinion. Differences should not be feared or avoided but accepted and handled with love. Don’t expect everyone, even in the best possible church, to agree on every subject. Through sharing ideas we can come to a fuller understanding of what the Bible teaches. Accept, listen to, and respect others. Differences of opinion need not cause division. They can be a source of learning and richness in our relationships.

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Sources:
Life Application Study Bible, , (Wheaton, IL: Tyndale, 1988), WORDsearch CROSS e-book, 1919.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1, (Colorado Springs, CO: Victor, 2001), WORDsearch CROSS e-book, 558-562.
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