Episode Transcript
[00:00:18] Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. Some believe in eating anything, while the weak eat only vegetables. Those who eat must not despise those who abstain. And those who abstain must not pass judgment on those who eat, for God has welcomed them. Who are you to pass judgment on servants of another? It's before their own Lord they stand or fall, and they will be uphold, for the Lord is upheld, for the Lord is able to make them stand. Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. Those who observe the day observe it in honor of the Lord. And also those who eat eat in honor of the Lord, since they give thanks to God, while those who abstain abstain in the honor of the Lord and give thanks to God. We do not live to ourselves. We do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord's. For to this end Messiah died and lived again so that he might be Lord of both the dead and the living. Why do you pass judgment on your brother or sister? Or why do you? Or you? Why do you despise your brother or sister? For we will all stand before the judgment seat of God, for it is written as I live, says the Lord. Every knee shall bow to me, and every tongue shall give praise to God. So then each of us will be accountable to God. Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another. I know and am persuaded in the Lord Jesus that nothing is unclean in itself. But it is unclean for anyone who thinks it's unclean. If your brother or sister is being injured by what you eat, you're no longer walking in love. Do not let what you eat cause the ruin of one for whom Christ died. So do not let your good be spoken of as evil. For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. The one who thus serves Messiah is acceptable to God and has human approval. Let us then pursue what makes for peace and for mutual upbuilding. Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it's wrong for you to make others fall by what you eat. It's good not to eat meat or drink wine or do anything that may brother or sister stumble the faith that you have have as your own conviction before God. Blessed are those who have no reason to condemn themselves because of what they approve. But those who have doubts are condemned if they eat, because they do not act from faith. For whatever does not proceed from faith is sin.
[00:02:53] Got it?
[00:02:58] I'll be honest. From the beginning of this series, I told myself, all right, we're going to get through Romans 11, especially that all Israel will be saved stuff. And then it's smooth sailing. We're going to coast through 12 through 16. He's pretty much saying the same thing anyway. Going to leave everybody feeling good. We're going to call it a day. Romans successfully interpreted. That's it. But it doesn't work like that because we from listening to that. And that's how they would have heard it, by the way. Maybe with a better reader, a little less monotone, they would have heard that read to them, and they were supposed to understand what that meant. But there are some very big questions, particularly for a community like this, that are in that writing. First of all, there's a discussion about food going on.
[00:03:48] And anyone who's been around Messianic Judaism for any amount of time knows that when you start talking about food, people are going to get excited.
[00:04:04] When we start talking about what one can and cannot eat and days and holy days and festivals, ears start perking up. From those who may not be of a Messianic persuasion, right.
[00:04:19] Things only get more heated with those who see those subjects differently. It is amazing to me how seriously people take their diet when it comes to this. Romans 14 has a heavy emphasis, it seems, apparently, anyway, on that topic. For instance, as you heard me read, this chapter offers for many, I'll use the term Christians, a strong justification that Paul has done away with the idea of kosher. If you pull up 1414, I know, and I'm persuaded in the Lord Jesus that nothing is unclean in itself, but it's unclean for anyone who thinks it's unc. That's an interesting translation, isn't it?
[00:05:07] We make things unclean because we think they're unclean.
[00:05:12] That's an interesting take. But this verse, along with Paul's writings elsewhere in Corinthians, these are supposed to be the justification that the kosher laws were done away with. Then we move on. Of course, Jesus apparently also did that in Mark 7. That's another topic entirely. He didn't. Let me, just let me throw that in there.
[00:05:34] But because of the big issues raised in 14 here, to my dismay, we can't Just coast through this.
[00:05:43] I wanted to make it easy on both of us. But there is no sliding into home and calling this a Roman's win without focusing on what's happening here. So we're dedicating this week to understanding and addressing the big stuff, to gaining some perspective on some big questions, like welcome those who are weak in faith.
[00:06:05] Who are the weak and the strong? By the way, Paul doesn't call anyone strong in chapter 14.
[00:06:13] He doesn't use that term in 15. He refers to the strong, and he's one of them. Who are they? Who are the weak and the strong? Why were they considered weak and strong? Do you know? Do you have an idea? You've certainly been taught it before. You've heard it. There's a lot of traditional perspective on why. Why they're weak, why are they strong. What did Paul want to accomplish in this chapter? What does it have to do with his overarching purpose for the Book of Romans? I mean, we're in the 14th chapter here of 16. He's clearly got to be driving us to the end now, right at this conclusion. What's he attempting with this? Last week I pronounced it paranesis. It's parinasis or parinasis, whatever. It's a Greek word that means moral and ethical teaching. That's what 12 through 16 is. What's he doing with this porinosis?
[00:07:13] This is our last big theological hurdle in Romans, the Book of Romans, as we understand Paul the apostle to the Gentiles and the brother of the Jewish people. But I got to start with some bad news, I'm afraid, regarding the weak and the strong, that relates directly to us. Okay, ready? Gear up. Hold on to your seat. If you as a Gentile are observing Jewish laws in any sense, Torah, kosher, special days, festivals, Shabbat, you're here. Brace yourselves in the most traditional interpretive opinion of Romans 14. I hate to tell you this, but you are weak.
[00:08:06] Paul's talking to you.
[00:08:09] You are one of the weak ones.
[00:08:12] That's the consensus opinion.
[00:08:19] He's talking to Christians and forgive the anachronistic use of the word Christian, okay? He's talking to Messiah followers in chapter 14.
[00:08:33] And the weak specifically are believers in Messiah who are not convinced of their full freedom in Christ to lay down the law. And I mean literally, to not touch the law, to not uphold the Torah, to be freed from it. In other words, they are deficient in their faith. 14:1 weak in faith as it relates to trusting God apart from the legal practice and code. Now this would most definitely include me and Kelly and my parents and my daughter. Messianic Jews most definitely apply to Messianic Jews for many interpreters, for Luther and many others, these we are the weak in faith, okay? Jews who are followers of Jesus but just can't lay down that pesky law.
[00:09:25] But it definitely would be the traditional opinion to apply that to you as Gentile Christians. Christians attached to any of the Jewish stuff. You know what? You are Judaizing Gentiles.
[00:09:41] In other words, if you're a gentile connected to what Shalom Makin teaches or does, they would say you are a part of a problem. You are weak in faith. And I told you it was bad news.
[00:09:53] Well, it would be bad news if we were going to accept that that's what Paul actually meant and we're not. So it's good news.
[00:10:06] It's conceivable, okay? Because I don't have a red phone where I call God on a Friday at 5:30 just before candlelighting and say, hey, what did Paul mean by this? Or what do you want me to talk about tomorrow? It doesn't work like that. It's conceivable, I guess in the big scope of the universe that Paul could have meant that. But for a number of reasons, all of which I am not going to go into today. But for a number of reasons, it is very doubtful that that's what he had in mind. First of all, there is a big assumption of that perspective, okay? That traditional perspective that Paul calls anything attached to anything Jewish, that that for him is weak because we can't forget what the traditional interpretive assumption is. So I want you to just briefly revisit with me the traditional opinion of Paul's purpose in writing Romans. First of all, first major assumption, Paul has become an enemy of Judaism through his conversion to Christianity. That's assumption one.
[00:11:15] He's undone it. He's walked away from it. It nearly undid him, but he's been freed from it in Jesus. He's undone the law, the Torah. He's unhitched. Hear that, Andy? He's unhitched the people of God from the Old Testament, Jew or Gentile.
[00:11:36] Second major assumption, he encourages everyone to live a law free gospel, even Jews.
[00:11:46] Law free gospel. That is terminology that is very, very attached to Paul in traditional Romans teaching. That is to say the just shall live by what and only faith, Law free gospel. That is, I'm telling you and you know it. That is without a doubt the summary of the traditional interpretation of the book of Romans. Now we have spent 17 weeks. Can you believe that?
[00:12:16] 17 weeks to show that that is not Paul's intention, to uncover major problems with that perspective and with that set of assumptions. We know that Paul is speaking to Gentiles about the law at times. He has indeed shown them that the law cannot save them, that they don't need to become Jews to become a people of God. But he has never, not ever, ever attempted to do away with the Torah or even criticize it when it is followed as intended. Now that is not as a means for salvation for Jews or Gentiles, but as a compass for righteous living for Jews and for Gentiles.
[00:13:08] That's how Paul has approached it. It's not a covenant obligation for Gentiles in the same sense as it is for Jews, but it is certainly not off limits for Gentiles.
[00:13:19] He never says it for Paul. He remained a faithful and practicing Jew throughout his life. See the Book of Acts if you don't believe me.
[00:13:29] And he knew that Gentiles would learn about the God of Israel through their interactions with Jews and Judaism in the Synagog. See the Book of Acts if you don't believe me. Acts 15. Specifically, where the Gentiles would come and learn every week, where was that they'd be taught Moses in the synagogue. And this brings up a fundamental consideration now, my opponents, my critics. I don't have opponents. I love everyone. My critics could say I'm making a big assumption here, though historically we have this evidence, we must always keep it in mind. Regarding Romans, as Paul is writing it, this movement that he's talking about and speaking to the Jesus movement, the way was occurring primarily in Jewish space, at least at the beginning and very likely still when he's writing, there were Jews and Gentiles interacting, most likely in synagogue settings. I don't have to rehash again for you why it was important for the Gentiles to have the covering of the synagogue.
[00:14:37] The term Christian and Christianity was not a thing.
[00:14:44] There was no well established Christianity. In the early 50s. When Paul is writing, were there primarily Gentile communities?
[00:14:56] Maybe. Probably. Were there difficulties occurring between Jews and Gentiles in these communities? It certainly seems that way. From what Paul's writing in chapters 12 through 16 and nine through 11, was there going to be a parting of the ways between Jews and Gentiles? Yes, most definitely there was. That was coming. And likely it was starting right there in this world in which Paul was writing. But for the purpose of understanding Romans, and particularly this chapter 14, weak and strong, we have to remember that there was a lot going on in these communities in Rome. And Paul was trying to build a community where everyone got along.
[00:15:44] A new community.
[00:15:46] A new community, in essence, that involved the nations on a more intimate level. And room had to be made for Gentiles to be Gentiles in Messiah and for Jews to be Jews in Messiah and for them to interact together as a taste of the kingdom.
[00:16:04] And Jews who were not yet convinced about Messiah were supposed to find an attraction to these communities, right? They were supposed to be. There was supposed to be a provocation to want to be a part of what was happening, to join Paul's ministry, to be a light to the nations. You'll remember chapters nine through 11. That's what the provocation of jealousy was all about.
[00:16:32] Guys, come in here, do this thing. But it is that last category of people I'm talking to you about, unconvinced Jews that once again needs to get our attention when it comes to the weak and the strong in chapter 14. Because that takes us in a consideration a considerably different direction than traditional interpretations that Paul was talking to Messiah followers who were weak and strong. That's the interpretation. Weak and strong. They're all Christians. We're going to challenge that today. And I believe it makes a strong case for the weakness of the traditional argument. How's that?
[00:17:13] Paul makes it clear that the discussion is about the weak and the strong as it relates to what they ate.
[00:17:22] No, to their faith. That's what he says. He says, welcome those who are weak in faith. The faith that you have have as your own conviction before God. And we'll see that that's a key point. It's not about ham sandwiches and Sabbath. It's about faith, especially Yeshua faith.
[00:17:47] A word about the strong.
[00:17:51] The strong are the recipients of Paul's instruction in chapter 14. I read it and I read it quickly, and you may not have really been able to hear it, but they are the recipients. Welcome those who are weak in faith, but not for the purpose of quarreling. He opens the chapter, welcome those who are weak in faith. Who's he talking to? Not the weak in faith. He's talking to the strong. In other words, you strong ones. And then he says, some believe in eating anything, the strong ones, while the weak only eat vegetables. Those who eat the strong ones must not despise those who abstain. And those who abstain must not pass judgment on those who eat, for God is welcome. That second part where he says those who abstain can't pass judgment, that's really the only thing he says to the weak.
[00:18:39] Everything here is speaking mostly to the strong. And he directs the strong to treat the weak with kindness.
[00:18:49] If your brother or sister is being injured by what you eat, you're no longer walking in love. Do not let what you eat cause the ruin of one for whom Messiah died. The strong are inevitably, undeniably, Messiah followers. And because of that, Paul is talking to them.
[00:19:09] He has the authority to do that. They are the ones who are charged with living like Messiah.
[00:19:15] For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. The one who serves Messiah in this way is acceptable to God. Let us then pursue what makes for peace and for mutual upbuilding. He already said that in Romans 12. He's talking to these Messiah followers about being peacemakers. But here's the point you need to see.
[00:19:40] He never criticizes the practice of the weak.
[00:19:46] There's never a criticism of the practice of the weak. Which is odd if the traditional perspective is correct. This is actually a breakdown in that traditional argument that Paul was trying to convince the world that the Torah was for weak minds. Because he never says that. Those who choose not to eat or not to drink or celebrate certain days, he never says they're wrong.
[00:20:20] They are never corrected, they are never undone, they are never unhitched. Paul never indicates to the strong that they should be tasked with trying to stop the weak from doing these things.
[00:20:34] Have you ever paid attention to that?
[00:20:38] It's important.
[00:20:40] As a matter of fact, it's actually the opposite of them being instructed to correct them. Those who eat must not despise those who abstain. And those who abstain must not pass judgment on those who eat. For God has welcomed them. God has welcomed them.
[00:20:59] Who are you to pass judgment, strong? You can't judge their practice because God doesn't.
[00:21:11] God welcomes them. And back to last week, actually the last few weeks, it is conceivable that Paul has in mind maybe a second meaning with this usage of strong. Strongly opinionated, arrogant.
[00:21:26] Don't be that, for God has welcomed them.
[00:21:32] But consider the weak and what is being described here. As I said, their practices were acceptable to God. They're described as being weak in faith, not in practice. They eat vegetables, they honor certain days, they may not drink wine. When we read chapter 15, it even seems that the weak are sort of insulting the strong for their practices. They don't like what the strong are doing. Chapter 15 says, Paul says we have to bear up under their insults.
[00:22:05] But of all the things the weak do all of those things. What do they sound like?
[00:22:13] They sound like very Jewish things, don't they?
[00:22:20] They're Jewish things. These things are fairly common demarcation points for Jews that are living in Diaspora communities. Let me make very simple. You ready? Claudius serves you a plate of pink meat covered in sauce.
[00:22:36] Should you eat it?
[00:22:39] What was the favorite meat in Rome?
[00:22:42] Pigs and swine.
[00:22:47] Don't eat the meat. Eat vegetables. It could be pork, a favorite in Rome. It could have been sacrifice to an idol.
[00:22:57] Don't drink wine. It could have been poured out as a libation and an idolatrous practice before Athena.
[00:23:07] And last week I said, please remember when I talked about the community that what we likely had was a synagogue community overseen by Jewish leadership. And within that community were a potpourri of attendees.
[00:23:21] You had traditional Jews. What do I mean by traditional? Let's use the word unconvinced. Those who were unpersuaded, unconvinced about Jesus as Messiah.
[00:23:34] In the synagogue, we also had Messianic Jews like Paul, who we clearly know. Where did Paul spend a lot of his time in the synagogue. He says initially they would all fall under the category of strong. And of course now in Rome and other places, we would also have Messiah following Gentiles who, according to Paul's Gospel, they had been welcomed into the family of Abraham. Apart from covenantal obligation to Torah, dietary laws, festival observance, they had been welcomed in by their allegiance to the faithfulness of Yeshua. And they too were considered by Paul strong.
[00:24:16] Now that's a diverse community.
[00:24:21] And for Paul there we had strong and weak in faith.
[00:24:26] But I haven't even answered, what does that mean?
[00:24:30] We have strong and weak in faith. What does it mean? Faith in what?
[00:24:36] Because they upheld the Torah, Paul calls them weak. That can't be.
[00:24:41] Paul wouldn't say that. What we find there in a synagogue are many, many Torah observant Jews. Both those who are convinced, unconvinced, and you know what they're doing? They're upholding the Torah. They're coming to worship on Shabbat because why wouldn't they?
[00:25:01] But not all are convinced about Messiah. The strong in faith were convinced about Messiah, the weak in faith were not.
[00:25:19] There's your answer.
[00:25:21] Shabbat Shalom.
[00:25:25] Let's stand.
[00:25:27] Just kidding. I had to take it. I had to take it one more notch because it just. It didn't feel like it hit.
[00:25:35] The strong in faith are strong in faith because they believe the message of Messiah.
[00:25:45] The weak in faith are not there.
[00:25:50] They don't believe it. They don't have. They didn't get the message.
[00:25:57] Paul's labels, weak and strong have nothing to do with Torah, which was normal for a community of Jews, but with a perspective on Messiah faith in Jesus. Key point right there of changing Romans 14.
[00:26:20] We also had in our Roman community Gentiles who had some varying connection to Torah, to Judaism living some Jewishly, some not.
[00:26:32] Again, a wide spectrum, but not under obligation to all that the Torah commanded for Jews. Do you know how I know that? People get weird about this. I know one law, all this.
[00:26:46] Gentiles don't have the same obligation to Torah. Do you know how I know that?
[00:26:52] Because the Bible says that. And the disciples who were able to render Halachah rulings because Jesus gave Shimon Kepha the keys to the kingdom. That means you get to render Halakhic decisions for this new. And so James and Peter and all of them in Acts 15 at the Jerusalem Council, they said Jews don't have to do all of the Torah. I mean Gentiles. Thank you. That would have been so wrong.
[00:27:25] Listen, Paul made that clear. And they are part of the strong, without a doubt. And it is conceivable though, that among this Gentile community who had placed their faith in the work of Messiah, demonstrated strong faith, but they still had not been motivated to adopt any Jewish practice that's possible.
[00:27:52] Look around and they were growing in strength and number.
[00:28:01] And that possibly there could have been some resistance toward the Jewish practice. There may have been some resistance, as I talked about last week in chapters 12 and particularly 13, there could have been some resistance to the Jewish leadership.
[00:28:20] 13 Paul talks specifically, I suggested to you that they need to submit to that synagogue authority. But now there's an extension of this that's potentially being exposed by Paul in chapter 14. The strong he speaks of represent those who have placed their faith in Messiah, Jew or Gentile. But he's primarily speaking here to Gentiles in the community, as he has through the entire Letter of Romans.
[00:28:50] He's speaking to them. Those who are not impressed with what the weak do.
[00:28:59] Can we make that assumption? He says you can't criticize them. They're not impressed.
[00:29:10] They have no alignment with this Torah stuff. They eat what they want, they drink what they want, they honor or don't honor certain days. And by weak, Paul, meaning weak in faith as it relates to Messiah, these people have stumbled, these Jews who are upholding Torah but not convinced about Messiah, they continue to live as Jews with the obligation and practice of Torah, which these strong Gentiles disregard as being unimportant. It is not important to them and it's unnecessary for them. And the strong. Gentiles eat what they're, Eat what they want, do what they want. But what's happening?
[00:29:54] There's strife being created in the community by this situation.
[00:30:00] It's so logical when you read it.
[00:30:05] And thus when both parties now are at odds with one another. And Paul speaks to the issue, but he speaks specifically to the strong. He expects them to approach the weak in humility, to represent Messiah Yeshua. He clearly sees the weak as brothers and sisters to the strong. And he knows this is going to be realized when all Israel is saved. But for now, Paul says, gentile brothers and sisters who are not connected to the Torah. I get it, okay? I get it, guys.
[00:30:40] And he goes on to say this. I know and am persuaded in the Lord Jesus that nothing is unclean in itself. But it's unclean for anyone who considers it unclean. If your brother or sister is distressed by what you, you're no longer walking in love. What does that mean?
[00:30:55] What does that mean for us? Everything is indeed clean. There's that pesky verse that's been used against you in many arguments about Kashrut and why you eat a certain way. And the consensus opinion says, there it is, guys. Paul, like Jesus, declares all foods clean.
[00:31:23] That's not what he says.
[00:31:28] You want me to explain why he's speaking to Gentiles in the book of Romans as a people not bound to the Torah in a Jewish way?
[00:31:43] Paul is arguing in a manner that draws from Scripture and is taken up by the rabbis throughout. Listen to me. That all things created in nature are created good.
[00:31:56] That's what the Torah says, right? Creation was good. The categories of holy or profane, they're not intrinsic to an animal or a liquid, but imputed to them by what the people of Israel understand to be the covenant commandments of God. So to if I think it's unclean, it is. That's not actually true. God said it and the Jewish people uphold it.
[00:32:32] It's what he said. And Paul never tears that down.
[00:32:38] Because God himself designated for Israel what would be holy versus common. But he is making, in some sense a halakhic ruling for these Gentiles. He is the apostle to the Gentiles.
[00:32:58] Paul is saying, for you guys, listen, it's okay to eat it. I get it.
[00:33:10] But it's causing strife.
[00:33:14] You are causing problems by doing this.
[00:33:21] It's causing a problem. And he says in verse 20, do not for the sake of food destroy the work of God. Everything is indeed clean. But it's wrong to make someone stumble by what you eat. It's good to not eat meat or drink wine, or do anything that makes your brother or sister stumble. This is causing the weak to see you unfavorably.
[00:33:46] And in turn that is causing disrepute to Messiah in this community. And therefore you are driving them further away from professing their faith in Messiah because of you.
[00:34:05] Selfishly, I don't know, I can't think of the word. You're causing a problem.
[00:34:14] And regarding why the weak may have had a problem with this, do you think that's hard to figure. It's not. If traditional Jews, if they see Gentiles who were supposed to be God fearing, they've now been adopted into the family of God as fellow heirs, members of the family of Abraham, if they choose to eat swine, dishonored days, drink wine poured out to Dionysus, that is conceivably a problem for Jews in their synagogue communities. Right?
[00:34:57] Quoting scholar Thompson from his book Paul.
[00:35:03] Gentiles were welcome to the synagogue provided they were willing to observe the requirements of Gentile righteousness, essential decorum of respect for the God of Israel and the law of Israel governing the boundaries of righteousness. Paul is quite aware of the difficulties that this could pose. He knows Jews. He is a Jew. He's a Jew who eats like a Jew. He understands this.
[00:35:27] He writes to the strong in 15 we who are strong ought to put up with the failings of the weak, not to please ourselves. The failings? What's the failing? Well, they're missing the whole plan. We've talked about that already. They're missing everything that's going on. Each of us must please our neighbor for the good purpose of building up. Our neighbor for Christ did not please himself. But as is written, the insults of those who insult you have fallen on me. In other words, summary Gentiles, you can eat this if you want, because you're not Jews. But if. If it bothers the unpersuaded, weak in faith Jews around you. Please, guys, don't do it.
[00:36:08] Jesus wouldn't have done that and you are his representatives. Please don't do that, because I've already told you guys, these people are stumbling. That's the word he used in 9, 11. They are stumbling. Have they fallen? No, they're stumbling. But when you read later, Romans 14, you're going to see stumbling. Don't put a stumbling block in front of those who are already stumbling. Don't do that, guys. Come on. Show love, show peace. That's the kingdom.
[00:36:52] So what it all really comes down to as we come to the end here, it's not about kosher, it's not about Torah, it's not about idols, it's about Jesus.
[00:37:07] The strong, whether they are Jewish or gentile, they get it. They see Messiah, they recognize his work, they see the future. The weak do not. They're not Christians. And again, we have to use that term with understanding. Luther and many, many who came after him and before, assume that Paul is trying to correct Torah practice, that to sever everything from Judaism, from legalism, from works, righteousness. But in this perspective from which I think Paul is coming, it's not about the Torah.
[00:37:44] It's about Jesus and it's about the future and it's about community. For Paul, anything the strong may do to jeopardize the possibility of the weak coming to acknowledge Yeshua must not happen.
[00:37:59] It's about relationship. Paul says this. For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. The one who serves Messiah in this way is acceptable to God and has human approval. That is the only mention of the kingdom of God in the book of Romans. And it's right here when he's put all of these pieces together.
[00:38:28] My friends, this is a culmination, a climax of sorts. Stated so plainly in the next chapter, as Paul says, going to basically conclude the book, he says, In 15th of May, the God of steadfastness and encouragement grant you to live in harmony with one another in accordance with Messiah Yeshua, so that together you may, with one voice, glorify the God and Father of our Lord Jesus.
[00:38:58] You want to just see into Paul's heart. That's it.
[00:39:04] We could call this Rodney King theology. I guess you remember Rodney King's famous line, can't we all just get along after he was, you know, beaten to a pulp and forget about all of Rodney King's other drug addiction issues and all that. That's not my point. Can't we all just get along?
[00:39:30] That's his heart.
[00:39:33] That's what's going on in the Book of Romans as we make our way to the end. The biggest problem I see is that the traditional perspective upholds such a contradiction, such a contradiction. Gentiles can enter the family of God. They can become Christians without the need to Judaize. As a matter of fact, you better not.
[00:39:56] But on the other hand, it is suggested that when Jews become disciples, they must gentilize they are expected to give up the practices that make them Jews because that supposedly makes them weak.
[00:40:13] No, that can't be.
[00:40:18] Mark Nanos in the Mystery of Romans, page 118.
[00:40:24] Paul does identify with the strong in seeing that the barrier between clean and unclean has been broken down in Messiah. But this is not the point he pursues as the guiding principle.
[00:40:35] If it was, the instruction to the strong and the weak would be much different. It would be about changing the opinions and behavior of the weak. But that is precisely what he does not. And further, it's precisely what he does not permit. He is saying that the issue of opinions pales when the context is winning the weak to faith in Messiah. For Paul, the faith of the weak is not deficient because it includes the practice of the law and Jewish customs. It is deficient in that it is just not yet able or strong to recognize the promises that have been fulfilled in the Messiah.
[00:41:15] And Paul says to the strong, listen, they're stumbling.
[00:41:19] But I told you guys in Romans 9:11, I told you God's in that. Remember, he's in that. Let us therefore no longer pass judgment on one another, but resolve instead to never put a stumbling block or hindrance in the way of a brother or sister.
[00:41:41] It's wrong to make someone stumble by what you eat, and that's it.
[00:41:50] But my friends, I want to tell you, regardless of what Paul may have said to those strong who felt the need to flaunt their freedom from the Torah's obligation or whatever, and how he said, okay, it's okay, think what you think, eat what you ate, but be humble, okay? Apart from that, I want you to hear me say something to you. I know beyond a shadow of a doubt that were Paul here today, here today, sitting right there, I wish he was, buddy. We'd never let him leave. He would be questioned for weeks if he were sitting in that chair to see all of the righteous Gentiles, the strong who accept Yeshua as Messiah, but. But also choose to uphold God's instruction in such beautiful ways as the Sabbath as what you eat, and that you don't stand in judgment, but in solidarity with the Jewish people, those like me, strong convinced of Messiah Yeshua's authority. But you're also standing in solidarity with the unconvinced, the unpersuaded. You stand with the Jewish people, those that Paul would consider weak.
[00:43:06] You, strong stand with everyone.
[00:43:13] And I know that if Paul were here, he would love to see what you represent.
[00:43:22] He would love it for Messiah Yeshua, for the kingdom and for all of God's people.
[00:43:27] This, this wherever you are out there in the world, this, this is a community that Paul hoped to see realized in Rome.
[00:43:39] It didn't happen, but I'm thankful for us wherever us is that we got the message.
[00:43:51] And so, so let us conclude Paul's message to the Romans next week.
[00:44:02] Now you really can stand up. Shabbat Shalom. I'm Darren with Shalom Macon. If you enjoyed this teaching, I want to ask you to take the next step. Start by making sure you subscribe to our channel. Next, make sure you hit the like button on this video so that others know it's worth their time to watch. Last, head over to our website to learn more about Shalom Macon, explore other teachings and events, and if you're so inclined, contribute to the work that we're doing to further the kingdom. Thanks for watching and connecting with Shalom Macon.
