I.O.U.
Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. Romans 15:1
Ought – This verse isn’t fair. If my spiritual walk is deeper and more trusting than yours, why should I have to modify my behavior just so that you aren’t disturbed or upset. After all, you’re the one who hasn’t grown up yet. Why should I have to change just because you don’t see the light? Paul’s “suggestion” stinks. It’s the worst kind of tolerance – accepting the standards of the lowest common denominator. Why push toward greater trust and deeper relationship with God if in the end I have to accommodate to the norms of the unenlightened?
Actually, it’s worse that this. Paul puts the Greek word opheilo at the beginning of the sentence. That means it takes the emphasis. What does this word mean? Well, it’s all about debt! Paul isn’t making a suggestion about getting along. He is saying that we who are strong have a debt to pay to those who are weak. We owe them! It is our duty to act in such a way that they will not be offended.
What?! Does Paul mean that I should be “tolerant” of people who don’t see the light of Christ? Am I supposed to be “nice” to deliberate sinners? Do I just smile and act as if everything is OK when I am confronted with behavior that God deems abhorrent? Of course not! Sin is sin. It cannot be condoned, accepted or encouraged. But Paul is not writing to pagans. He is writing to believers about believers. He is writing for those within the Body who have disagreements over how one should live. In that case, says Paul, those who understand the freedom that comes with a life of grace and an obedience for usefulness will soon discover that not everyone sees it the same way. It is the duty of those who see deeper into the character of God to resist pushing the point. It is the duty of those who are closer to His majesty to carry their brothers and sisters without complaint and without preaching. We are not responsible for changing another’s heart. We are responsible to love them in such a way that they discover the touch, voice and care of the Messiah in us. I doubt that Yeshua spent time with the sick, the poor and the abused just so that He could “educate” them.
Think about the presuppositions that must stand behind Paul’s proclamation of our duty. First, Paul can only exhort us to such action if he believes that God is the sovereign Lord over all human beings. Paul knows that it is not up to us to convince anyone of the truth. That is the job of the Spirit – and He is perfectly capable of fulfilling that task. When I attempt to usurp His role, bad things usually happen.
Second, Paul has to believe that all things work together for God’s good purposes. So, if I have to modify my behavior in order that someone else may see God’s glory, that works toward God’s good purposes. How I feel about it really doesn’t matter as long as God is glorified in what I do and in what my brother experiences.
Third, notice that Paul limits this IOU. It is not about carrying someone no matter what. It’s about carrying someone instead of pleasing myself. In other words, the test of the stronger believer is a test of self-denial on behalf of another. I don’t carry someone else’s responsibilities. I don’t enable their ignorance or rejection of the truth. But if the question is pleasing me or putting aside my desires in order to bring them closer to God, then I find that the IOU is mine to pay.
Finally, my willingness to take on this debt is only a reflection of a debt paid by Yeshua on my behalf. He did it for me when I was far, far away from the truth. I guess I can do it too, can’t I?
Is there a weaker brother in your sphere of influence? Are you carrying his load, or pushing his buttons?
Topical Index: debt, stronger brother, opheilo, Romans 15:1
Skip – The context here is Romans 14 (disagreements between believers over what foods are “right” to eat). But there is a statement at the end of Romans 14:23 that says “whatever is not of faith is sin.” Seems like a much broader statement than just the context would imply (Example – Heb 12:6 “without faith it is impossible to please God” type of statement). Could you give me your take on this verse, please? Does this mean that even “good works” or things that we believe carry significance to God (feeding the poor, going to church, righteous activities etc.) are all for nought unless they are done in the framework of “faith”. Thanks.
Perhaps we begin with the Hebrew framework for faith. Faith is a verb. It is being trustworthy and reliable in relation to God. It is not a codified set of “beliefs”. So, that implies that good works can be done wherever the actors are participating within the framework of trusting God. Now, since God’s character is compassionate, merciful and good, those acts that reflect God’s character have value to God. They exhibit His character in the world. The Bible clearly indicates that God cares for the poor, the abused, the orphaned and the widowed. Care for them also reflects His heart. But care alone does not reflect His purposes unless the actor is acting according to God’s direction. So, it is possible to demonstrate actions that appear to reflect God’s character because they are compassionate, good, merciful, etc. but in fact are not aligned with His purposes because they do not arise from trust in Him. This difference is hidden because we only see the external action, but it is essential (as Yeshua makes clear) if we are going to please the Father. The difference between religion and faith is found in the inner, hidden motivation.
Of course, Paul ASSUMES this distinction when he writes to followers of the Way. It is a distinction that is abundantly clear in Hebrew. Not all that is good is pleasing to God, but all that pleases God is good. The question is not the actions taken, but rather the motivation and source of the actions.
Skip – thank you for your response to my question. One last thing and then I will let this go: That word “sin” is the really perplexing part of this verse (Rom 14:23b). It tells me that operating in God’s world with all of the righteous and compassionate actions I can muster, but apart from having God and Christ’s righteousness be the source and motivation for such activities, isn’t just a whoops but something coming from or originating out of the Garden of Genesis 3. While such activities might reflect the glory of God (good works) in a creative sense (creature reflecting the Creator’s goodness), to do such activities apart from desiring to please Him and thus reflect His redemptive glory, seems to me isn’t just an “oh, well” but something that actually displeases God (“sin”).
I just got finished reading this midrash on the Aaronic blessing, part of Naso, this week’s Parashah, and find it really relates to what we are discussing here. Community giving and receiving. http://www.myjewishlearning.com/texts/Bible/Weekly_Torah_Portion/naso_ajws3.shtml
Worth taking a look.
Did this hit the mark with me. I have been wittnessing to my sister and she has rejected the word at every turn. Of course, it hurt deep inside but more so it hurt Jesus. I have forwarded some of your teachings and answered her questions with Bible verses. Her response was the the Bible was written by some men and were just stories. Her Catholic faith is standing in her way of truly understanding the written Word. I will continue to pray for her eyes to be opened and her heart to soften. Thank so much for this, as now I know how to pray for her.
You Truly Bless Me!
We are ALL in this together, so it won’t be you praying alone. We are all praying that God will open the hearts of the ones we love. He is the only one who can do that, while we are the only ones who can stand in His place here and bear the burdens of those who need Him.