Christian Living

Stephen Terry

 

Commentary for the December 30, 2017 Sabbath School Lesson

 

“You, then, why do you judge your brother or sister? Or why do you treat them with contempt? For we will all stand before God’s judgment seat.” Romans 14:10, NIV

In Romans 14:1, we may have the crux of why Pauline Christianity grew so explosively and Judaizing Christianity stagnated and eventually declined. Paul's preaching was inclusive and invitational. But the Christianity that still felt itself obligated to the practical norms of Judaism was exclusivist and judgmental. This may also present us with the reasons why Christianity is no longer growing as it did initially. Some would cite the secularism of the modern world, but that secularism may not be any more opposed to the spread of Christianity than paganism was. It may even be less so as I know of no riots against Christians by secularists such as the pagans created and that are recorded in the book of Acts.

Somehow we have journeyed from a Pauline church which accepted "him whose faith is weak," to a church which views such individuals with suspicion. Seeking to weed those individuals out of the flock, we have developed ever more intricate creeds and tests of fellowship. Seventh-day Adventism currently has one of the most complex documents with 28 separate points of belief to separate between the wheat and the tares. Although they like to point out that they are currently the fastest growing American denomination, the single digit growth rate percentage seems to fall far short of the response Paul received to his inclusivity. Maybe it is time for every denomination to take the opportunity to examine how approachable they are. Perhaps we are to bring the sheep to Jesus just as they are and let the Shepherd do the transformational work, instead of bathing and shearing the sheep ourselves first. That seems to have worked well for Paul.

Romans, chapter 14, is a difficult chapter for some to deal with, as it chastens those who look down on others over their diet or the day they consider sacred. Modern Christianity is filled with such judgmentalism. Apparently it was problematic in the Apostolic Church as well. Some today have gone so far as to say that individuals will not be able to be living and therefore translatable at the Parousia, but instead must die and be resurrected solely over the issue of what was in their diet. Others have identified those who worship on a different day than the one they are worshipping on as having the "mark of the beast" which will ultimately condemn them to the flames. Why do we as Christians judge each other over these things? Perhaps this is because we want to have control over who is and who is not accepted by God. After all, if we are the arbiters of who is saved, then wouldn’t that naturally include us, especially if we draw the boundaries of what is acceptable to include our behaviors?

In contrast, Paul says that the kingdom of God does not consist of what we eat and drink, (v 17) but there are many who find no room in their hearts for such laxity. Some point out that we should not make ourselves a stumbling block to others by eating what will cause them to fall, and this is right. But Paul also points out that it is the one with the restricted diet that is more likely to stumble (v 14-15) and is even the one who is "weak in faith." (v 4) It therefore seems logical that while we may wish to avoid offending the weaker party, we might also encourage them to a stronger faith where such things will not be so troubling to them. After all, when faith is challenged, if it is not abandoned, it often grows stronger. Hence, while it entails risk, the “stumbling block” may prove a blessing in the long run. When that risk is moderated by the presence of the Holy Spirit and the grace of Christ active in the life, the risk may be very small indeed.

We might also note that the less restricted diet is only curtailed for the sake of the weak when eating together, as Paul states that we may practice what we believe in circumstances where it is only between us and God, (v 22) and therefore not liable to offend the weak brother or sister. In other words, in the language of this chapter, bring vegetables to a vegetarian potluck and eat meat at home if you wish, and you will be in good standing on this issue before God and man. To some, this may seem hypocritical, but since it is out of concern for the weak, perhaps it may be excused.

Paul finishes Romans 14 with a little dissertation on doubt and faith. While this is in the context of eating and keeping a day sacred, it can also apply to every aspect of life. Doubt is the opposite of faith. Therefore it logically follows that if we are saved by faith alone, then we may be lost by doubt alone. Doubt causes us to feel that Jesus on the cross is insufficient for our salvation. We are left to depend on our works to make the formula complete, believing that if our good deeds outweigh the bad, we will be saved in the end. These may be works based on rules we have created or even works derived from the Decalogue. However, we have already learned in earlier chapters, there is no salvation in the Law, only condemnation. How much more is this true regarding man-made rules?

We may, as in Paul's example, focus on our diet, or our worship, but we will find that because all our righteous deeds are simply "filthy rags," (Isaiah 64:6) it will not be enough to remove our doubts. We may find that the more we add our works to the necessary requirements for salvation, the more our doubts will grow. In the end, frustrated and broken, we may finally give up. Then we may choose to rely wholly on the cross, or we may turn from God with self-doubt having been the wedge that separated us from Calvary. IN any case, seeking to find assurance of salvation in our own obedience is like grasping ropes of sand. In our weakness, we may find ourselves slain daily by condemnation over our disobedience.  The only release from that condemnation is not more obedience, but grace through Christ. (Romans 8:1)

It is important that we note that Paul is not talking about faith in some particular denominational creedal statement, but rather faith in the One who is Messiah. He also is not talking about doubt of some church teaching, but rather doubt of the salvation secured on the cross. May God help us to understand that. Men and women are not saved by creeds or even churches but by the gift of grace given through the sacrifice of Jesus Christ.