TABOO OR TO DO?
or
WORKING THROUGH THE SOCIAL GRAY AREAS - IV

Romans 15:1-13
June 9, 1996
Bob Bonner

When the average person throws a party, why do they throw a party? Most normally, they throw a party to celebrate something that brings pleasure to themselves. Therefore, in order to enjoy the party, people invite those who are like them in terms of age and interests. And that is how it should be.

But whenever Christians gather together to celebrate Christ at a special occasion, to throw a party as it were, with Christ being at the center, whether it be at church to worship together or a special function like a graduation party, whom do we invite? How broadly do we extend our invitation? 

Whoever the host of that party may be, that Christian host faces a dilemma. If he opens the doors of his home or the church too wide, he may allow Christians to come who do not have the same convictions in terms of freedoms in the social gray areas, such as games played, videos watched, music being listened to or food eaten or drunk.  If the invitations go out too widely, then certain Christians will be challenged to limit their freedoms to accommodate those of weaker conscience. But if we narrow the guest list, we can have a wider expression of our liberties because everyone will be alike.

Which is the Christian's means of celebration? Do we narrow our guest list to broaden our liberties; or do we narrow our liberties to broaden our invitations?

These questions strike at the heart of what true Christian community is all about. Philip Yancey, in a recent Christianity Today article speaks about Henry Nouwen's concept of Christian community. He says that Nouwen defines "community" as "The place where the person you least want to live with always lives. Often we surround ourselves with the people we most want to live with, thus forming a club or a clique, not a community. Anyone can form a club; it takes grace, shared vision, and hard work to form a community." [CT, p. 80, 5/20/96]

It is not that Christians must always invite the whole church to a private gathering. It is not that Christians are always to limit their freedoms. That is not the point. But if we are going to have a true community of believers, then, Romans 14-15 teaches us that we are going to be forced at times to reach out to those with whom we do not share all the same convictions. And, as we will see in our passage this morning, it is up to the stronger or more knowledgeable Christian to limit his/her freedoms in their presence so that we can all celebrate Christ's involvement in our lives.

This morning, we want to complete this brief series on "Taboo or To Do?" As we do, I want to thank all of you for seriously considering my request at the very beginning of this series to hold your questions to the end of the series. I do believe that many of your questions have already been answered from the Scriptures, because many of you have told me so. But if you have some questions that still need to be addressed, please write those questions down and put them in the boxes at the back. 

If those questions have already been answered in the series and you missed it, then I will refer you to the particular message that deals with that question. If we have enough questions that warrant a relaxed mid-week discussion time, we will do so. On the other hand, if there are only a few questions, then I will try to address them individually. If the latter becomes the case, please understand that I can't address your question personally if you don't put your name and phone number alongside the question.

Because of Memorial weekend with many of you out of town, and because of the two week break between messages, allow me to quickly review what we have covered so far in this brief series. This series is covering Romans 14-15:13

In the very first verse, Paul states the key principle that governs those areas in which the scriptures do not clearly speak to as being right or wrong. This principle is repeated throughout this segment of scriptures. Basically, the principle is this: As it concerns those areas of life, in which the scriptures do not clearly speak, accept one another for the purpose of maintaining unity. 

Then, in 14:2-15:4, Paul explains what he means by accepting your fellow Christian with whom you may not agree. 

His explanation follows three points. The first point is addressed to both the stronger Christian and the weaker Christian. Remember, the terms "stronger" and "weaker" do not refer to maturity. They refer to the understanding of the truth of scripture and how it affects these gray areas. The stronger Christian recognizes that God grants freedom in these gray areas, but the stronger Christian may not choose to exercise his freedom. The "weaker" Christian merely has a very strong conviction as to something being wrong, but has no scripture to prove that it is wrong. It is more a matter of conscience.

To both groups, Paul has said, to accept someone means not to despise them for their differing convictions. Romans 14:2-12

We are not to reject or put down or try to force others to follow our conscience in these gray areas. We are to let them be, and allow the Lord to deal with them as He sees fit. Remember this is not a group religion, it is a personal relationship with Jesus Christ. Jesus may say to some of you that a particular activity for you is okay, but for me it would be wrong. I, therefore don't do what the Lord has told you to do, but follow what He has laid upon my conscience in this disputable area.

The next two principles are primarily addressed to the stronger, more knowledgeable Christian. We have already looked at the first of these two. Here, Paul says that, to accept someone means not to damage them but to encourage growth. In other words, we are to limit our freedoms if we know that it will cause someone else to violate their convictions. Our goal as always is to encourage growth and understanding in other believers. The stronger is to educate the weaker as to what is permissible, but not to determine for them what they should do. But while we are educating them, some restraint of our freedoms is necessary. 

The last explanation of what Paul means by accepting someone who has differing convictions than us in these debatable areas is spelled out for us in 15:1-4, and that's where we will begin our study of the scriptures. This section as well, is addressed primarily to the stronger or more knowledgeable believer. In these verses we see the importance of the concept of "community" and working hard at living within a community of believers with whom you are not all alike.

Paul states, once again, what he said in 14:1 in 15:1, "Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves." Paul clearly states that when it comes to the question of whether or not one should exercise one's freedom in Christ in these debatable areas, the greater burden is on the stronger Christian. In God's household, strength denotes obligation. For stronger Christians to be unwilling to limit or forego our rights on behalf of weaker Christians indicates that we are selfish, out to please ourselves, and in the end, immature Christians. 

The term "to bear the weaknesses" does not simply mean to tolerate the immature believers' legalism or unsubstantiated views, but to help the weaker Christian grow up by not being critical or condemning, but showing them respect for their sincere views. Furthermore to "bear with them" includes the responsibility of gently and at the right time, educating the weaker Christian as to the truth about freedoms; not so that they will change their behavior, or their personal convictions and join us in our freedoms, but simply to let them know the truth about their freedoms or others freedoms in these gray areas.

Bearing with the weak, also includes being sensitive to those who struggle with addictions and fears and terrible backgrounds that have lead them in the past to being miserable. We are not to knowingly direct them back to those habits that enslaved them. 

Having liberty doesn't mean we can do anything we please. Maturity demands that we at times limit our freedoms. And let's face it, putting limitations on we who are free is burdensome. But love for the community and for Christ depends upon our willingness to temporarily forego a privilege. This is not capitulating to legalism; it is a sign of love and maturity.

On the other hand, Paul does not mean that the stronger Christian has to forever forego practicing his freedoms or these would never be called freedoms. We are not to cater to the narrowest member of the Christian community and turn into what the Pharisees were known for, and that was a bunch of legalist law givers.

Paul continues to instruct the strong. He says, "Let each of us please his neighbor for his good, to his edification."

Once again, the term "neighbor" forces us to see that as Christians we live in a community of believers, not a club. And in that community, where we don't all agree, we must look to what is best and builds into the other believer. Notice, the end goal is not just to please or make the other person feel good about their convictions, it is to educate and build them up in the truth. 

To leave people bound up in their legalistic attitudes that never examine what and why they are doing what they are doing is not for the good of that Christian or the community of believers. As it is the stronger Christian's responsibility to limit freedoms, it is also the stronger Christians responsibility to educate the weaker.

Then, in verse 3 Paul points to Christ as an example and a warning. He states, "For even Christ did not please Himself; but as it is written, ’The reproaches of those who reproached Thee fell upon Me.’"

Jesus took on the reproach of his local day "Do-gooders" who wanted to force Christ's disciples to live by their set of non-biblical rules. But because Jesus didn't support the Pharisees and taught that their rules didn't apply and because His disciples had found freedom from these many manmade laws, Jesus took a lot of heat and criticism from the highly religious folks of his day. He taught the truth about freedom, not to please Himself, put to free up his followers. As a result, He was attacked.

Sometimes, people will simply not understand what freedom is all about and they will misunderstand those who exercise their freedom. Furthermore, the weaker will tend to criticize the stronger, even though they are told not to. But that goes with the territory of being a mature stronger believer. 

Jesus fully recognized that even as a mature stronger "believer", if I can call Him that, you can't adjust to everyone's convictions. You remember when Jesus was confronted by the religious leaders of his day for eating and drinking with sinners, He said, "Look, you guys. You condemned John the Baptist for not eating and drinking. You said he was demon possessed. Now, you are telling me that I am a glutton and a drunkard because I do drink and eat with sinners. There's no pleasing you guys!" And then, Jesus went on to do what God had called him to do, and let God deal with the difficulties of how others would respond to Christ's message.

Not only does Paul point to Jesus as an example of practicing his freedoms, but he points back in history to the Old Testament, to show us that it is just as righteous to limit our freedoms. In verse 4, he says, "For whatever was written in earlier times [meaning the OT] was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope." In the Old Testament, we find several examples of mature believers limiting their rights and freedoms for the benefit of the weaker believers, that they might fulfill their hope and become more like Christ. 

First, there was Abraham, giving up his rights to all of the land of promise that God said would be his, by allowing Lot to choose first, whatever part of the land Lot wanted for himself. This brought harmony to their living together.

Then there was Joseph, who had every right to kill his brothers for selling him into Egyptian slavery and for deceiving their father. But instead, he saved them, and provided them food and shelter, so that in generations to come, others might learn the importance of community and forgiving one another and not always demanding one's rights.

Next, there was Moses, who gave up his rights to the Pharoah's throne to serve the children of Israel. But in giving up his privileges to the throne, the scripture says that "he choose rather to endure ill-treatment with the people of God," than to enjoy freedoms that culturally were rightfully his. He chose to limit his personal success and rights so as to build up the faith of the Israelites.

Finally, Jonathan graciously yielded to David, his right to inherit the throne from his father, so that David, a beloved friend and more qualified leader might lead the people of Israel in a more faithful walk with the Lord.

The point that the apostle Paul is making is that these men gained by giving up some of their rights for others. God was glorified, and they themselves ultimately gained, because in giving up their freedoms for others, they achieved the objective that God was after, and they will receive eternal rewards for limiting their freedoms."

To put all of this in a more concise form, Paul is telling us that for us To accept the weaker brother means not to disregard them in pursuit of pleasing oneself. Instead, we are to limit our freedoms in order to build up the weaker brother in their knowledge, through the instruction of the word of God and by our example of loving them.

As Rick Irish was preaching last Sunday, I couldn't help but see God's hand in having him take the pulpit. For in the end, his message on truly loving your fellow believer is the motive for whether or not, or how you exercise your freedoms. If we really don't take into consideration how what we are doing affects those surrounding us, then we are not acting in love.

All of this leads us to why Paul feels this learning to accept one another and to love one another even though we may not agree as to our freedoms is so important, in verses 5-13. He begins with a prayer, in verses 5-6. He prays, "Now may the God who gives perseverance and encouragement [encouragement to what? Not to condemn others for their liberties or limitations, not to force your freedoms on others, encouragement to lovingly limit your freedoms at times] ...may the God who gives perseverance and encouragement grant you [meaning both weaker and stronger Christians] to be of the same mind with one another according to Christ Jesus; [by being of the same mind, he does not mean that we should all agree on these gray areas. If he did, he would have just contradicted everything he has just said in the past chapter and a half. What we are to be of the same mind on is what follows, and it focuses around Jesus Christ. "...that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ." That's it in a nutshell. Don't focus on squabbling over these gray areas to the destruction of the unity of the body and the distraction from worshipping God together. Don't make mountains out of what God considers mole hills. Instead, accept one another's differing convictions, rather than fight over them, for the purpose of maintaining unity, so that we can continue to glorify God together. 

After this brief prayer, Paul makes his closing argument for accepting one another, regardless of your differing convictions for the purpose of unity. In verse 7 he begins with a command, and in verses 8-13, he supports the command with the reasoning behind it. He commands, " Wherefore, accept one another, [both the weaker brother and the stronger brother] just as Christ also accepted us to the glory of God."

How did Christ accept you and me? When Christ died for us and accepted us, He did so without reservation, putting up with our ignorance and allowing us to grow at our own pace. When Christ accepted us, he did so as a servant. His ministry was limiting, in that he had to come in the flesh. Talk about yielding up rights and freedoms for the weaker "brother"! And Paul says, we are to allow that Jesus Christ to live his "accepting others" type of life out through us.

In writing to the Philippians, Paul said this, "Only conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel;"

Philippians 2:3, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, [or freedoms] but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, {and} being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross."

The opposite of humility is arrogance. Too many freer Christians arrogantly demand their freedoms without humbling themselves to God's over all purpose. They don't have the heart of Christ, that of a servant.

Paul continues in verse 8, by giving us an historical perspective of the importance of accepting one another and permitting differing convictions in these gray areas, if we are going to honor God by worshipping Him, together. This perspective is seen in how Jesus reached out to those of the circumcision, the Jews, and those non-Jews or Gentiles. There is no better illustration of two groups of people with whom there would be several various disagreements and a harder time in accepting one another than Jew and gentile. Of these two groups, Paul writes, "For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, [in other words, Jesus, fulfilled the promise of the scriptures written to the Jewish fathers and thereby, He reached out to the Jews] ....and for the Gentiles to glorify God for His mercy; [apart from the Jews, we gentiles didn't have any hope. We had to become Jewish to be saved or have a relationship with the living God. But now, Jesus has bridged the gap and reached out to both groups...both groups which have potentially very differing convictions concerning several practices in these social gray areas.]”

Now, beginning with the rest of verses 9-12, Paul will quote four different Old Testament passages to present an argument about how God wants differing groups with differing convictions to worship together. "Therefore I will give praise to Thee among the Gentiles, And I will sing to Thy name." And again he says, "Rejoice, O Gentiles, with His people." And again, "Praise the Lord all you Gentiles, And let all the peoples praise Him." And again Isaiah says, "There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope." 

These following verses could be used in the closing message of social gray areas

Ephesians 4:11 -, therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with which you have been called,

Ephesians 4:2 - with all humility and gentleness, with patience, showing forbearance to one another in love,

Ephesians 4:3 - being diligent to preserve the unity of the Spirit in the bond of peace.

Ephesians 4:4 - {There is} one body and one Spirit, just as also you were called in one hope of your calling;

Ephesians 4:5 - one Lord, one faith, one baptism,

Epheisans 4:6 - one God and Father of all who is over all and through all and in all.

Galatians 5:13 - For you were called to freedom, brethren; only {do} not {turn} your freedom into an opportunity for the flesh, but through love serve one another.

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