May 1931
T h e
K i n g ’ s
B u s i n e s s
22 7 upon the foundation which God has laid, the atoning death of Jesus Christ (1 Cor. 3:11). By love of our brother we help him to build a structure that is well-pleas ing to God. III. Overthrow not God’s Work (20, 21 ). V. 20. Overthrow not. This is the opposite of edification (cf. v. 15). Evfery man who is born again is a product of a supernatural work by the Spirit of God (John 3:3-5). By sèlf-indulgence, one may overthrown the work of God by pull ing down that which the Holy Spirit has begun to build. Evil for that man who eateth with offense. Food that is not “unclean” in itself becomes so if it is eaten in spite of fhe warning of con science. V. 21. It is good not to eat flesh. The apostle here sums up the argument in a broad statement that every kind of con duct which would wound a Christian’s 22. The faith which thou hast. Do not make a boast or a vain show of your faith by your attitude toward “meats,” or the Sabbath (cf. v. 6). ludgeth not himself. That man is blessed who main tains a good conscience by persistently holding true to his convictions. V. 23. He that doubteth is condemned. Having warned the Strong, Paul adds a final word to the weak. If they do not have clear light on any given matter in the Word of God, they should always heed the voice of conscience. Whatso ever is not of faith. Every Christian is free in Christ with respect to foods (Mk. 7 :15). But if faith is defective, and free dom in Christ is not recognized, follow conscience ; do not imitate the strong brother who has faith. On the other hand, do not condemn the stronger brother in his liberty. * * * L esson Q uestions V. 13. Who is our Judge (cf. v. 4) ? When and where will we appear for judg ment (cf. vs. 10-12) ? Is it proper and necessary to form judgments .and convic tions about our relation to other Chris tians? Of what “stumblingblocks” had the apostle been speaking (cf. vs. 3-5) ? Vs. 14, 15. To what conviction had Paul come?- Had he reached this conclu sion independently, or had the Lord taught him? Why did some Christians believe that certain “meats” were “unclean” ? What was Paul’s opinion of idols (cf. 1 Cor. 8 :4) ? If idols are “nothings,” would meat that had been offered to an idol be unclean? Was it safe for those to eat such “meats” who considered them unclean? If a strong Christian refuses to abstain from that which is in itself lawful, but which will injure his weak brother, what is wrong with his walk? How has Christ shown 'His love to sin ners? _What will He think of those who by their example “destroy . . . him for whom Christ died” ? Vs. 16, 17. In what way may our “good” become “evil spoken of” ? Is the kingdom of God a matter of externals, such as eating and drinking, observing special days, etc.? What things of the Spirit characterize the kingdom? If Christians properly stress the higher spir itual questions, will minor matters readily find their proper places? conscience should be avoided. IV. A Double Rule (22, 23), V.
The lesson is largely a double plea to the strong Christian to yield his rights lest he hurt his brother (vs. 13-19) and consequently destroy God’s work (vs. 19- 23). * * * H eart of the L esson I. Destroy not the Weak Brother (13- 16). V. 13. Therefore. This refers to the preceding argument (vs. 1-12). Not . . . judge one another. We..may not judge, because God alone is the Judge (v. 4),
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means the destruction of one of God’s children (cf. Matt. 18:6). Since Christ has saved them by His death, will he be held guiltless who, through his indulgence, deliberately destroys the work of Christ? V. 16. Your good. This probably means the Christian’s enlightenment by the Spirit, which brings him “liberty” (cf. Gal. 5:1-6). Selfish assertion of this lib erty will make one’s “good” to be “evil spoken of.” II. Edify the Brother (17-19). V. 17. Not eating and drinking. The expression “kingdom of God” is found nowhere else in Romans. -In a broad sense, the kingdom of God is any sphere where God governs. Paul usually uses the term with reference to the kingdom to be set up when Christ comes again. Whether conceived of as present or fu ture, it does not consist of externals, such as eating and drinking. Righteousness and peace and . joy. The kingdom of God is spiritual (cf. Matt. 5 :3-16). Only those can enter it who are born of the Spirit (John 3:3; 18:36). “Righteousness” is imputed to those who believe (Rom. 3 :21- 26; 4:23-25; 5:1). “Peace with God” is the result of justification (Rom. 5:1). The believer is freed from the law’s condem nation. “Joy in the Holy Spirit” is the fruit of that right relation with God, which the believer obtains through Christ (Rom. 5 :2, 3, 10). These great blessings are to be cherished far more than the “lib erty” to indulge oneself to the injury of a brother. If these words are to be taken in an ethical and not a religious sense, they refer to righteous dealings between brethren, which lead to peace and joy in the church. The religious import is cer tainly in the apostle’s mind ; the ethical idea need not be excluded. V. 18. He that herein serveth Christ. The Christian serves Christ by exhibiting righteofisness, peace, and joy in the Holy Spirit. No one can counterfeit such a life. And, of course, such an one ceases to eat “meat” when, by the eating, he might injure the faith of one for whom Christ died. Well-pleasing to God, and approved of men. Both God and men recognize the true inward nature of the kingdom when it is exhibited by Chris tians who have love in their hearts. Very often, men who inwardly approve of right Christian conduct will hate the consistent Christian because of the reproof that his conduct conveys (Matt. 5:10-12). V. 19. Follow after things which make for peace. God never asks a Christian to sacrifice principle or to violate his con science. But He does demand that peace be sought at the price of selfish indul gence. To “follow after” means to pur sue eagerly and to seek earnestly. If one would give earnest attention to great du ties toward God, minor questions such as eating and_ drinking would readily fall into their right places and would assume their right proportions. Things whereby we may edify. To “edify” means to build up in the Christian faith. We build
and also because His time for judg ment has not yet ar rived (v s. 10-12). But judge ye this. A new meaning of the word “judge” is introduced here. It
<( m ight be read : “Come to this decision or judgment.” 'No man put a stumblingblock . . . or an oc casion of falling. Some commentators explain that the “stumblingblock” is that which wounds a brother; and that “an oc casion of falling” is a provocation to sin. The strong Christian has no right to hurt his weak brother’s conscience and there by tempt him to sin. Paul argues in a similar way in his first letter to the Cor inthians (8:8-23). V. 14. I know, and am persuaded. Paul uses emphatic language to indicate the firm and settled conviction which has come to him “in the Lord Jesus.” It is not his own private opinion, but that which the Lord has taught him. Nothing is unclean of itself. The apostle aligns himself fully with the opinion of the strong Christian in this matter. Save to him who accounteth. The debated ques tion was: May we eat meat which has been offered to an idol? Nearly all of the meat sold in the shops in Rome had been dedicated to some heathen deity. Paul argued that, since an idol is “noth ing in the world” (1 Cor. 8:4), this dedi cation did not make the meat “unclean.” Yet he realized that some immature Chris tians recently rescued from heathenism would not have the faith that brings lib erty (Gal. 5:1), and that they might be tempted to incjine again toward their old heathen worship. If such were the case, this meat would indeed be “unclean” to them. V. 15. I f because of meat . . . grieved. Not only is the weak brother grieved in heart at the moment, but if he follows the example of the stronger brother, a trou bled conscience will continue to make him sorrowful. Thou walkest no longer in love. Love for Christ and love for one’s neighbor are required in every Christian. No one who truly loves will greedily in dulge. in anything—whether it be foods or strong drinks—which may lead another to ruin. This argument is much needed in these days of debate concerning the prohibition of the liquor traffic. Those who claim to be above the law of the land, and who insist upon their personal liberty to the destruction of their neigh bors, are worthy of severest condemna tion. Destroy not . . . him for whom Christ died. This is the second half of the argument. Paul has said that the Christian must abstain from every action which is contrary to the law of love. To this is added the plea that Christian “lib erty” is claimed at too great a cost if it
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