Objective of this lesson: to emphasize the importance of Christians respecting Christians with whom they differ
This morning's subject is difficult to consider objectively. It is not difficult because it is hard. It is difficult because (a) it is often an emotional reaction rather than an honest examination of the text; (b) it is challenging to locate spiritual balance in our religious world of today; and (c) it demands we consider scripture that often is counter to our religious heritage. This morning, accept the challenge to consider Paul's statement in the context of their situation.
When emotional reactions, concerns about emphasis, and our heritage become as important or more important than an honest focus on scripture, Christians are in major trouble. It is honorable to redirect when we acquire reliable information. It is foolish to defend past ways when we must force scripture to conform to our past convictions.
It should be of some encouragement to us to realize that our text involved a difficult problem area for the Christians in Rome. Paul was challenging them to consider an all-too-real situation they constantly confronted. Typically Jews developed their own community wherever they went. To a large extent, the typical Jewish community was a "closed" community-they associated socially primarily with other Jews. For example, the devout Jew would not commonly invite people who were not Jews into his home for a meal. Commonly, Jews did not socialize in a home or community context with people who were not Jews.
The fact that this problem represents a major challenge of difficult concerns should not discourage us. It was a major challenge of difficult concerns in the first century after Christianity ceased being a strictly Jewish movement.
They commonly had association in business activities with people who were not Jews. However, devout Jews often observed strict regulations in regard to business transactions [such as Sabbath regulations] with people who were not Jews. People who were not Jews were welcome in their synagogue assemblies to (a) learn about the living God; (b) study the scriptures; or (c) advance on the road to conversion to Judaism by becoming proselytes.
The ancient Jewish people [including first century Jewish people] limited their associations with people who were not Jews. This limitation increasingly existed for religious reasons-especially after the Old Testament Jewish captivities and displacements. Though they sought to convert gentiles to Judaism (Matthew 23:15), they did not extend full social association until conversion occurred. Generally speaking, a gentile was welcome to become "one of us" if he/she in fact was "one of us."
Among the Jews in countries outside of Palestine [the Diaspora Jews], it was not unusual to have people who were not Jews in synagogue attendance. [Note in Acts 10:2, 22 that Cornelius was not a Jew, but was a man who "feared God". Also note when Paul spoke to a synagogue gathering at Pisidian Antioch on a Sabbath (Acts 13:14-16, 26), he addressed the men of Israel {Jews} those who feared God {people who were not Jews}. It was the response of people who were not Jews (Acts 13:44-52) that created a negative Jewish response and a community crisis.]
They had the practice of welcoming gentiles into their place of study and prayer but not their homes.
Please understand we are simplifying a complex situation. The actions of Jews who lived in Palestine and the actions of Jews who lived in countries elsewhere sometimes were distinctly different. There were even discernible differences in the practices of the Diaspora Jews.
As today often is the case, the dynamic at work in the Jewish community was complex. Just as it is an oversimplification to say "all Americans are ..." or "all Americans do ...", so it is also quite easy to oversimplify first century Jewish society. Exceptions, though not the norm, did exist. From Jewish community to Jewish community there were differences.
Basically, this was a common practice of Jewish Christians: "You people who are not Jews or proselytes are welcome to be a part of 'our' Christian community if (a) you do things according to Jewish traditions, (b) come to us, and (c) follow our procedures. The Jewish Christians who understood that gentile converts to Christ were 100% acceptable to God without becoming Jewish proselytes were a distinct minority. There were not many Jewish converts like Paul, Barnabas, John Mark, Silas, Timothy, and Aquila and Priscilla. While today's Christian is quite familiar with those people, they did not represent the majority of Jewish believers. (See Acts 15:1, 5; 21:20; Romans 11:11-36.)
Jewish Christians liked to be in control of the situation. For example, Judaizing teachers were Jewish Christians. Their power can be seen in Acts 11:1-3 and their persuasiveness in Galatians 2:11-13. They intimidated Peter and misled Barnabas! It is easy for many of today's Christians to think that the majority of first century Christians shared Paul's understandings. Such was not the case!
With that as context [a major Christian adjustment in accepting both Jewish believers and gentile believers as a rightful part of the Christian community], note some things in today's text.
The lessons of Romans 14:1-12 are fully appreciated only when the context is understood.
First, the differences were real. Some Jewish Christians in the fear that some of the meat at the meat market may have been part of an idolatrous sacrifice chose to be vegetarians. Some gentile Christians ate meat regardless of its source. Some Jewish Christians observed holy days that, for centuries, were significant in worshipping God. Some gentile Christians recognized no day as a holy day that existed to honor the living God. Romans 14:21 indicates the arguments also included using wine.
The conflicts were not about insignificant matters. Among both Jews and idol worshippers, festival celebrations, sacred meals, and eating a part of sacrifices offered were major expressions of worship. The observance of days, religious meals, and eating part of the offered sacrifice were major acts of worship. To abandon such practices involved (a) a major redefinition of God and (b) a major break with the past and family history.
Second, the context is about continuing in relationship with God, not in hurting someone's feelings. The conflict in today's text did not involve Christians saying other Christians were distressing them in "the way I feel about this." The conflict involved some Christians declaring to other Christians, "You do not belong to God!"
This text is not about "feelings" but about relationship with God. Christians were saying to other Christians, "If you do not do things my way, you do not belong to God." The rupture line followed ethnic concerns.
Judaism did have a dietary code that factored powerfully in the holiness of the Jewish person. See Leviticus 11. Christianity had [has] no dietary code. See 1 Timothy 4:3-5. While many of us regard eating food a "secular" rather than a "religious" concern, food and the place food was consumed was a major matter of religious division/contention between Jewish Christians and gentile Christians. Eating was a part of Jewish sacrificial worship (1 Samuel 1:4-9a), as it was in sacrifices offered to idols (Acts 15:20, 28, 29). Remember Daniel's actions in Daniel 1:8-16? Remember the instructions from Jewish Christians in Jerusalem to gentile Christians in Acts 15:28, 29? This controversy appeared in Paul's instructions to Christians in Corinth in 1 Corinthians 8 and 10:23-33.
The emphasis in early Christianity was radically different from the emphasis in first century Judaism or first century idolatry.
Jewish converts had one opinion of what was acceptable to God. Gentiles had an entirely different opinion. In belonging to God through Jesus Christ, it was not necessary for Jews to become gentiles, or for gentiles to become Jews.
Very much at stake was first century Judaism's concept of God and first century idolatry's concept of deity. For both coming to God through Jesus Christ meant changing their concepts of deity. The fact that God was bigger than rules and would accept differences if the motive was to honor Him was a challenging concept.
Third, each group must understand that God did not appoint either group of Christians to judge the Christians who were different. Matters of opinion were to be understood to be matters of opinion. Matters of opinion were not to be elevated to the status of doctrine and thereby an evaluation of one's relationship with God.
God wants servants who reach out to people "who are different," not judges who exist to condemn people "who are different."
Fourth, every Christian was to understand, "I am God's servant, not God's appointed judge of other Christians." God is the only judge. Christians belong to God! The Sovereign God can sustain relationship with both the vegetarian and the meat eater, with both the observer of holy days and the Christian who says every day is alike.
Only God judges the motives and hearts of Christians. God does not ask Christians to judge each other. It is easy for Christians to reject other Christians for incorrect reasons!
Fifth, God knows the motives of each person. He knows when He is being honored by the vegetarian and by the meat eater. He knows when one's behavior proceeds from his/her faith. The objective is to honor God by being a faith motivated person who puts God in charge of every aspect of life.
It is critical for a Christian to realize this truth: God knows when a Christian gives God honor in his/her behavior.
Do not limit God by others' behavior! Serve God as one who will be judged by God!
Christians are more likely to be patient with each other when they realize that God Himself will evaluate their behavior.
Note God's objective was not a homogenous Christian community, but a respectful Christian community. Note God is sovereign, and in His sovereignty He is bigger than anyone's "rules of righteous behavior."
Paul voiced no condemnation of gentile Christians worshipping with gentile Christians or Jewish Christians worshipping with Jewish Christians. His pleas were (a) to respect each other and (b) to recognize each group was Christian.
For Thought and Discussion:
The discussion should include the fact that it is easy to emotionally react to challenging difficulties instead of allowing the values of scripture to be our guide.
The discussion should include the fact that Jews religiously looked down on idol worshipping gentiles as unclean people who were ignorant of the standards of the living God.
The differences were real involving a basic understanding of the appropriate way to worship.
Each Christian was God's servant, not the servants of other Christians. God knew the motives of a person, thus God knew when a person was honoring Him in his behavior.
Link to Student Guide
Lesson 9