Christian Conduct in a Modern World

by Walter A. Boyd (South Africa)

Paper 14

No.4 — THE CONSIDERATE LIFE (Continued)

(E) Reflect the Mind of Christ (Romans 15.1-7)

The early verses of chapter fifteen are a concise summary of the salient points of chapter fourteen. In ch.14 the apostle has been at pains to emphasise that we must be careful to avoid using our freedom in Christ to the detriment of other believers. We are to be considerate of others, especially those weak in the faith. The verses before us in this paper reiterate that truth and add that such consideration is the basis of true Christian unity. The example of Christ is brought to bear upon the subject and an appeal is made to the Old Testament Scriptures.

The paragraph comprising v1-7 is divided as follows:

1. An Exhortation to the strong, v1,2.

2. The Example of the Saviour, v3.

3. Their Encouragement from the Scriptures, v4.

4. An Expectation in prayer, v5,6.

5. The Expression of unity, v7.

1. An Exhortation to the strong, v1,2.

In v1 the exhortation to those who are strong in the faith has two aspects that are worth consideration. The first is the recognition of a moral obligation placed upon the strong. An understanding of the truth of ch.14 places an obligation upon the strong to bear the infirmities of the weak, "we then that are strong ought to bear…" The second is a refusal of self-gratification, "we ought … not to please ourselves." In v2 the exhortation has two aspects of equal importance. Firstly, there ought to be loving consideration of our neighbour, "let everyone of us please his neighbour for his good…" The affairs of others ought to be of paramount importance to us. Secondly, as we seek to please others it should be for their helpful edification, "… for his good to edification." Those who are strong ought to consider the weak by carrying their infirmities and consolidating their weakness.

a) A Moral Obligation, v1. In 14.1 the apostle tells us how a weak brother is to be received. Here in chapter 15.1 he tells us why the weak brother is to be received; it is a moral obligation — "we ought." The strong brother has no reason to glory in his strength, instead of self-glorying, he is obliged to use his strength to bear the infirmities of the weak and assist in his spiritual progress. As the strong brother does this, he recognizes his moral obligation and refuses self-gratification. Nothing is done to please himself. What a high standard is set in the considerate life! This is true self-denial. To bear the infirmities of the weak is much more than exercising patience to tolerate them — it is actually to carry them. To receive the weak (14.1) brings with it a burden to be carried — his "infirmities." When such are received, the strength of the strong brother is not used to intimidate or further weaken the weak brother; it is used to support the weak brother and his weaknesses. Nor will the weakness of the weak brother be ignored as the strong brother pleases himself, "we ought … not to please ourselves." This is contrary to human nature; to be self-seeking is the prevalent attitude of the world and ought never to be seen among believers.

b) Loving Consideration, v2. To "please his neighbour for his good to edification" is not the unworthy practice of man pleasing. The apostle was never a man-pleaser, yet he always sought to please his neighbour. This should be the motive in our lives and is beautifully illustrated in the parable of the "good Samaritan" Luke 10. The "strength" of the Priest and the Levite was not employed for the "good to edification" of their neighbour in all his weakness. The Samaritan appreciated who his neighbour was, what he needed, what would build him up and his own obligation towards the wounded man. The strong-arm tactics of legalism and judgmental excision are too easily practised. They are the methods of the flesh and a denial of the grace of God by which we have been received, Rom.15.7. So often the motivation in our acceptance of others is rooted in our personal preferences, and these preferences when satisfied, strangle the grace of God and eclipse true Christian love.

2. The Example of the Saviour, v3. The Lord Jesus is the supreme Example of not pleasing self. This is seen in two ways; His self-denial and His willingness to suffer. He willingly underwent the experience of bearing reproach for the good and benefit of others. When the example of Christ is placed before us as an incentive, it should bring to an end all the arguments and objections. We ought to follow His example in pleasing others. V3 is closely linked with the description of the condescending Christ in Phil. 2.4-8. In Philippians and here in Romans, the humility and consideration of Christ are held up as examples that place practical demands upon our behaviour.

3. Their Encouragement from the Scriptures, v4. Here we are taught that the Old Testament Scriptures have their use and application in our day. The example of Christ in v3 with the quotation from the Old Testament, classifies Psalm 69 as Messianic in character. The fact that we can see Psalm 69 fulfilled in the experience of Christ and that it is corroborated by the Holy Spirit should encourage us to look for Christ throughout the Old Testament. In this verse the "things written aforetime" have a three-fold purpose:

a) Instruction. The word "learning" is generally translated doctrine and here it is the idea of doctrine used for sound instruction. The Word of God imparts doctrine or divine truth that instructs the believer. It is good to remind ourselves that this is the sphere of true learning and knowledge. In these days of abundant educational opportunities and access to knowledge for all, we need to beware of the danger of secular intellectualism being substituted for spiritual intelligence. There is no substitute for the knowledge of God through His Word.

b) Encouragement. "That through patience and comfort of the Scriptures…" The Scriptures provide the encouragement needed for endurance, continuance and constancy in the things of God. The Psalms in particular offer a rich source of encouragement to those prepared to spend the time and effort perusing their pages. Many a soul has known real comfort and encouragement from the heartfelt experiences and simple petitions of the Psalms.

c) Expectation. "That we through patience and comfort of the Scriptures might have hope." As we read the Word of God and receive its instruction and encouragement, our hope is strengthened. Thus in the darkest hours and most perplexing situations of life, the child of God has in his heart an expectation of deliverance. Meditation on the Scriptures provides a sound mind, a steady walk and a sure hope for the Christian.

4. The Expectation in prayer, v5,6. The apostle has set Christ before the saints as an example of considerate living. Now in v5,6 he prays that the God of patience and consolation will give them a spirit of unity among themselves. The ultimate goal is the glory of God in the lives of His people. The various titles for God in chs. 15 & 16 are an interesting study: 15.5; 15.13; 15.33; 16.20.

a) The Character of God — Steadfastness and Encouragement, v5a. In v4 the Scriptures are the agency of patience and consolation, and now in v5 God is the author of the same two qualities. If they are to be likeminded towards each other, they will need steadfastness and encouragement to help them exercise consideration.

b) The Blessing of God — Harmonious and Charitable living, v5b. Paul’s request is that they be "likeminded one toward another." Here again he is summarizing the teaching of ch.14 where his exhortations are to; walk charitably v15, and peaceably v19. This can only be accomplished by following the example Christ gave; "according to Christ Jesus."

c) The Adoration of God — United in praise and glorifying God, v6. If the apostle’s request for them is granted by God and it is experienced in their lives, the result will be united praise and glory to God. This is the ultimate test of assembly life. We may boast in numbers, we may pride ourselves in knowledge, but if there is not united adoration of God in the gatherings of the assembly, we have missed the goal. The absence of united adoration for God indicates a lack of like-mindedness as expected by v5. To be likeminded will produce the conditions necessary for a united adoration of God, the Father of our Lord Jesus Christ. Notice how the apostle demonstrates, as he often does in his writings, his knowledge of human nature; we should glorify God with one mind and one mouth. It may be in assembly activities that "one mouth" is demonstrated; we may all ascribe praise to God in our hymns, we might say amen to another’s worship and it be nothing more than an assent of the lips. If we are at variance with others in the assembly, we cannot truly glorify God with one mind and one mouth, both must be in harmony. This puts an end to playing at meetings; this brings to an end the hypocrisy of professing a unity that is only outward and superficial. Here we are in the realm of spiritual integrity. This cannot be faked or counterfeited. ch. 14 has dealt at length with spiritual relationships and conditions and now in ch. 15.1-7 we are faced with spiritual reality and its consequences.

5. The Expression of unity, v7. As we conclude the summary to this practical and searching section, the apostle appeals to both the strong and the weak. There ought to be a practical expression ("receive ye one another") to their spiritual experience ("as Christ also received us"). The section began in 14.1 with an appeal to the strong to receive the weak and the section now ends with a similar appeal to both the strong and the weak. In both cases the appeal for acceptance one of the other is based upon their own experience in salvation. In 14.1, "God hath received him," and in 15.7, "Christ also hath received us." As Christ brought glory to God in receiving us (15.7), so we will bring glory to God in receiving one another (15.6). The exhortation in 15.7 is not reception to assembly fellowship but receiving one another in personal relationships as in 14.1. This appeal for personal reception is made so that they might manifest a continual attitude of acceptance of others in the same manner and in the same measure that Christ received us. His unreserved reception of us with all our scruples and weaknesses is the standard expected among the saints. What greater reason could there be for receiving one another? Christ has received us; He has shown the same divine grace and mercy to each of us. What greater motive could there be for receiving one another than to glorify God? Too often we demonstrate a twisted concept of the Christian life. Instead of offering a winsome and gracious acceptance of one another, we project a grim-faced caricature of the grace of God. Christ demonstrated the grace of God freely when He received us, we in turn should display no less in accepting one another. There is more to spirituality than wrinkled brows, glaring frowns, pointing fingers and artificial expectations and demands. Nothing intimidates and immobilizes a Christian like the demands of legalism and the dictates of judgment. The late Donald Barnhouse expressed it succinctly when he said; "Love that goes upwards is worship; love that goes outwards is affection; love that stoops is grace." When we learn that we never deserved the grace of God, nor do we yet; then we will be prepared to magnify grace in our wholehearted acceptance of one another.

"As Christ also received us." How did Christ receive us? Read the early chapters of this epistle and see what we were in Adam. We were all in bondage, under the same tyranny of sin; there was "no distinction," 3.22. Yet a day came when we were gloriously set free through the redemption that is in Christ Jesus, 3.24. I love the last words of 3.22, "no distinction!" We didn’t have to be cultured, educated or fulfil some list of requirements to be accepted by Christ — we were all the same — nobodies! He accepted us as we were with all our sin. Moved alone by grace and love, Christ paid the price to free us. We have been set free. We have all been liberated on equal terms by the grace of God in Christ. Not one of us has a better standing than the other in Christ - read ch.8 and see what we are and will yet be in Christ. Hence the demand to "receive one another to the glory of God, as Christ also received us."

 —to be continued (D.V.)