Romans: Christian Duty, Authority, and Brotherly Peace

Christian Protocol

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2018-04-08

Synopsis: John Weaver expounds Romans 15:1-7, presenting a 'Christian protocol' of mutual reception among believers. He outlines the progression from obligation (bearing the weak) to edification, participation in Christ's example, inspiration of Scripture, and supplication for like-mindedness, culminating in the command to receive one another as Christ received us—sinners, ignorant, and enemies—to the glory of God. The sermon emphasizes that this reception is not optional but a divine imperative, rooted in God's patience and aimed at unified worship.

[John Weaver] If you would open your Bibles today to Romans chapter 15. Romans chapter 15. And we're going to read the first seven verses. Romans chapter 15, verses 1 through 7. I may also read verse 8, but we'll only deal with verses 1 through 7. Notice Romans chapter 15, beginning there with verse 1. The title of the message, by the way, is Christian Protocol. Notice Romans 15 verse 1, We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification.

[John Weaver] For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me. For whatsoever things were written before time were written for our learning, that we through patience and comfort of the scriptures might have hope.

[John Weaver] Now the God of patience and consolation grants you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore, receive you one another, as Christ also received us to the glory of God. Verse 8, Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.

[John Weaver] Now, I want you to note verse seven, which I'll deal with a little bit later. He says, wherefore, receive you one another as Christ also received us to the glory of God. We're commanded in verse seven to receive one another, even as Christ also received us for the glory of God. The word received is actually the Greek word pros lombano. Pros is a preposition which means to or toward. Lombardo means to receive or to take. So, actually, the word receive here means to receive into one's heart, to receive into one's home, to receive into one's self, to receive into friendship, and literally what you and I would say is to receive with open arms. Moreover, the word receive here is in the imperative mode, which means it is a command. So thus, in verse 7, we have been commanded then to receive one another, as Christ also received us to the glory of God. Now, I want you to note that we are to receive one another in this manner. Thus, the receiving is to be reciprocal and also mutual.

[John Weaver] In the context of Romans chapter 15, the Apostle Paul is dealing with a practical application that is from his previous doctrinal teaching. Let me just tell you, and I'll say it again, Our duty is always based upon doctrine. So what Paul is going to make in this passage is an application based on the doctrine that he has taught previously. So you can look at the book of Romans like this. Romans 1-11 is doctrinal. When you get to Romans chapter 12 through chapter 16, it is practical. In other words, it is an application of everything that the Apostle has taught in the first 11 chapters as well. Now, when you look at Romans chapter 15 verses 1 through 7, in fact, really and truly the entire chapter, you cannot help but notice that there is a protocol that is here demanded and commanded. If you were to look up the word protocol in the average dictionary, even an online dictionary, you would find this definition. Listen carefully.

[John Weaver] The official procedure, or system of rules, governing affairs of state, or diplomatic occasions, and then this preposition and, or conjunction and I should say, and the accepted or established code of procedure or behavior in any group, organization, or situation. So, when you hear the word protocol, it not only has a governmental application, but it also has a very practical application because it is the accepted or established code of procedure or behavior in any group, organization, or situation.

[John Weaver] Now, the Online Dictionary went on to say, and I'm going to quote, that the word protocol is taken from the late Middle English denoting, listen carefully, the original record of an agreement forming the legal authority for future dealings relating to it. Now, when you stop and think about that, how accurate it really truly is because the scriptures are our original record of agreement. forming the legal authority for all future dealings relating to it. The scriptures tell us how to live and how not to live. The scriptures tell us how to treat each other. There is a Christian protocol and the Apostle Paul in Romans chapter 15 is demanding that we observe it and practice it since it has a legal binding authority upon all Christians.

[John Weaver] You see, the Bible basically is our treaty. I don't know if you've ever thought about it like that, but the truth is we were rebels against God, but through the Lord Jesus Christ, peace was made with God the Father. That's why the Bible says in Romans 5 and verse 1, therefore being justified by faith, we have peace with God through our Lord Jesus Christ. So the Bible then is our treaty in the sense that God now tells us as surrendered rebels, how we're to live, and how we're not to live.

[John Weaver] He teaches us how to worship Him, how to relate to Him, and how to relate to our brethren as well. So it deals basically with the proper relationships, not only with God, but with each other as well. So if you'll look in verse 7 again of Romans 15, the Apostle Paul says this, Wherefore receive ye one another, as Christ also received us to the glory of God. Wow.

[John Weaver] Receiving is something that we do not normally consider. Now, we understand what a receiving line is in a wedding. We understand what a receiving line is at a funeral. We understand what a receiving line is in special occasions like when someone has a retirement party and everybody comes by to shake his hand and hope him well. But we've never really considered what it means to receive each other.

[John Weaver] Now, before I get to verse seven and explain it, I want to work my way down, beginning with verse one and going all the way down through verses through verse six until we hit verse seven. So, if you'll go back to verse 1, the Apostle Paul says, we then that are strong ought to bear the infirmities of the weak and not to please ourselves. So verse 1 speaks of obligation. Obligation. We then that are strong ought to bear the infirmities of the weak and not to please ourselves. Actually, in Romans chapter 15 in verse 1, Paul is continuing his argument from chapter 14. So in chapter 15, the apostle is pursuing his exhortation to mutual affection and forbearance, notwithstanding their different sentiments.

[John Weaver] Now, you have to remember that the strong are the brethren that know doctrine, that understand truth and that understand practical application. The weak, according to Romans chapter 14 and also Romans chapter 15, are those who still hold scruples and are not clear on certain issues, and they do not possess the understanding of the strong. I pointed out before, there's a difference in the Bible between the strong and the weak. Thus, in verse 1, the strong are obligated to bear the weaknesses of the weak.

[John Weaver] In this obligation, undoubtedly, there are times when it goes against the flesh. But the scripture tells us we're not to please ourselves. We are to obey God. When you look at Romans 15 in verse one, when Paul says, we that are strong ought to bear the infirmities of the weak and not to please ourselves, the word received In Romans chapter 15 and verse 1, or actually in verse 7, is the one I wanted. Actually, the word receive in verse 7 is the same exact word as chapter 14 in verse 1. Look at it. Him that is weak in the faith receive you, but not to doubtful disputations. It's exactly the same word. It's Paralimbato.

[John Weaver] And, by the way, I might point out the fact that it is also in the imperative mode. So actually what you have is two straight commands from God that we are to receive even the weak in the faith but not to doubtful disputations. And then again, in Romans 15 verse 7, we are to receive each other even as Christ received us to the glory of God. So it doesn't matter if someone does not have Perfect understanding. It doesn't matter if they hold the scruples which you and I do not hold to and that we see as childish and immature. No, no. He tells us we are to receive one another. So notice verse 1 is nothing but pure obligation.

[John Weaver] We then that are strong ought to bear the infirmities of the weak and not to please ourselves. Now, I'm going to come back to the word please in just a little bit. But look in verse 2. Here it is again. Now, verse 1 speaks of obligation. Verse 2 speaks of edification. He says, let every one of us please his neighbor for his good to edification. Now, the word please obviously does not mean to cater to everyone's whim and demand. So if I came to your house and I said I would like such and such and such and such, but I don't have that, but you're supposed to please me, that's ridiculous. The word, it does not mean to cater to everyone's whim and demand. The word please is the Greek word aresko, which simply means to strive to please, let me go a little further, to accommodate oneself to the opinions, desires, and interests of others. Let me clarify just a little bit. If you look back in Romans 14 in verse one. Look what he says, him that is weak in the faith receive you, there's that command, but not to what?

[John Weaver] Doubtful disputations. In other words, you're not going to get into arguments. You're not going to get into knockdown drag outs. You're not going to end up ridiculing, disputing and arguing with a weaker brother. You may disagree with him. You may think he's childish and you may think he's immature, but you're certainly not going to get into a knockdown drag out with him. So he tells us, let every one of us please his neighbor for his good to edification.

[John Weaver] Now, the word neighbor here is the word pleso or plesion in the Greek. Actually, it signifies a neighbor. a friend or anyone who we are concerned with. So our accommodation is not compromise. It is to be for his good. Look at it in verse two again. Let every one of us please his neighbor for his good. Let me just stop right there. The word good is agathos, and it's used in many ways in the Bible. I could sit here half the day listing how all the ways The word agathos or good is used in the Bible, but in the context.

[John Weaver] It clearly means here for his benefit, for his blessing, for his advantage, for his favor. So he says, let every one of us please his neighbor for his advantage, his blessing, his favor. And it's clarified by the latter phrase to edification. Now, the word edify means to build up. It means to strengthen. So if you're pleasing your neighbor for good to his edification, it means that you're not arguing with him. You're not fussing with him. You're not dividing with him. What you're doing would be trying to promote his Christian growth in wisdom, in piety, in happiness, in holiness. In other words, you're doing everything you can to help him. and you're not doing anything to hurt him. So you have an obligation in verse one, and then you have edification in verse two. So the goal of fulfilling our obligation is to edify each other.

[John Weaver] Now look in verse three, because in verse three in Romans 15, you have an illustration that should lead us to participation. So let's look at it like this. We have obligation, we have edification, and now we have participation. What are we talking about? Well, look in verse three. For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me. Now, the word pleased in verse three, for even Christ pleased not himself, is exactly the same word that's found in verse 2 and in verse 1. Christ pleased not himself.

[John Weaver] He accepted the Father's will. Do you remember that prayer that he prayed in the garden in Matthew 26 and verse 42? He said, Oh Father, if this cup may not pass away from me except I drink it, thy will be done. So Christ did not please himself.

[John Weaver] Now, when you look in Romans 15 in verse three, when it says, as it is written, the reproaches of them that reproach thee fell on me, that is taken from the Old Testament and Psalm 69 and verse nine. And Psalm 69 in verse nine, the word of God says, for the zeal of thine house hath eaten me up and the reproaches of them that reproach thee fell on me.

[John Weaver] Now before I explain that, I want to give you a quote. Albert Barnes, in talking about verse 3, pointing out how Christ did not please himself, he points out five things and I want you to listen to them. Number one, Albert Barnes points out, he came to do the will or desire of God in undertaking the work of salvation. It was the will of God It was agreeable to the divine purposes, and the mediator, that is, Lord Jesus, did not consult his own happiness and honor in heaven, but cheerfully came to do the will of God. And then, of course, he gives a multitude of scriptures, like Psalm 40, verses 7 through 8, Hebrews 10, verses 4 through 10, Philippians 2, verse 6. But how about verse 5? Let this mind be in you which also is in Christ Jesus. who thought it not proper to be with God that made himself of no reputation, and then he goes on down. John 17 verse 5. So he says Christ undertook to do the will of God, not even consulting himself.

[John Weaver] Then number two he says, Christ went on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms in John 6, 38 and John 5 and verse 30. You remember, he said, my meat is to do the will of him that sent me.

[John Weaver] So he was not necessarily seeking to please himself. Thirdly, he goes on to say he was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. Our Lord never drew back. He never flinched at obeying the will of God. Number four, he says this. In his life, he did not seek personal comfort, wealth, friends, or honors. He denied himself to promote the welfare of others. He was poor that they might be rich. He was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own wife. When the appointed time came to die, he gave himself up freely.

[John Weaver] And then I want you to listen to number five, because if you remember all the messages that I preached. Like on, can we all just get along and the three messages on the heart and hearts, listen to what he says in number five. There may be another idea which the Apostle had here. He, that is Jesus Christ, bore with patience the ignorance, blindness, erroneous views, and ambitious projects of His disciples.

[John Weaver] He evinced kindness to them when in error, and was not harsh, censorious, or unkind when they were filled with vain projects of ambition, or perverted His words Or we're dull of apprehension. So says the apostle, we ought to do in relationship to our brethren. Isn't that interesting? So when you stop and think about Christ pleased not himself. And all of these ways, and probably a multitude of more, a multitude of more ways, it is evidence that Christ did not please himself.

[John Weaver] What he was concerned with was the will of God. Now he says, listen carefully, the reproaches of them that reproach thee fell on me. Reproaches speak of calumnies, censures, harsh, appropriate speeches, hateful words and deeds and actions that were exhibited toward the Father. All of these fell upon Jesus Christ. Stop and think. Those who vilified God and hated His government exacted their hatred and their malice upon Jesus Christ.

[John Weaver] That's why the Bible said He was delivered into their will. And they did unto Jesus Christ as they pleased. They ridiculed Him. They mocked Him. They hated Him. They despised Him. And they crucified Him. Why? Because He is God incarnate. He is the God-Man. He is God in the flesh. And all of their hatred Toward the one true, the living God, whom they could not see. And could not touch. Fell upon the Lord Jesus Christ, who was in their presence. And with whom they could get their hands upon.

[John Weaver] I want you to understand something, folks. When people hate God. They really cannot strike out at him. They only strike out at his people. Or someone whose image. That is in them of God. That's why murder is so hateful and so onerous. It's not just simply an attack upon man is an attack upon the image of God. And so obviously Jesus Christ did not please Himself. He bore all of these reproaches and they all fell upon Him.

[John Weaver] If you would hold Romans 15, but look very quickly in your Bibles to the book of Hebrews chapter 12. Hebrews chapter 12. And notice if you would please beginning there. With verse two. In fact, we can read verse one just so you can see the context there. The author of the book of Hebrews says, we're foreseeing we're also compassed about with so great a cloud of witnesses.

[John Weaver] Let us lay aside every weight in the sin which so easily beset us. Let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame and is set down at the right hand of God. of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

[John Weaver] Notice if you would, please. Jesus Christ endured the cross, despising the shame, and is set down at the right hand of the throne of God. So, in the illustration that we have in Romans 15 in verse 3, there is a call to participation. May I just quote a verse for you? 1 Peter chapter 2 in verse 21. The scripture says, for even here unto were you called, because Christ also suffered for us, leaving us an example that we should follow in his steps. So here is participation in verse 3. Christ, please not himself. But the reproaches that fell upon God the Father fell upon the Lord Jesus Christ. And if you look back in verse 3 again. He says for even Christ, please not himself, but. Look at this little phrase as it is written. That one little phrase should lead us confirmation in the sense that we know that the word of God is true. And that which was written in the Old Testament is confirmed in the New Testament. Nothing has changed because God and his word are immutable.

[John Weaver] So he says, as it is written, and of course, the quote comes from Psalm 69 and verse nine. So in verse one, you have obligation. In verse 2, you have edification. In verse 3, you have participation. And when you get to verse 4, you now have inspiration. Look what he says. For whatsoever things were written aforetime, that's the Old Testament, were written for our learning, that we through patience and comfort of the scriptures might have hope.

[John Weaver] I want you To find first Corinthians chapter 10 in your Bibles, first Corinthians chapter 10. And as you find that passage, I want you to look at it with me just for a moment. First Corinthians chapter 10. Let's go back and read verse four one more time before we look in first Corinthians 10, look in verse four. Paul writes, For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.

[John Weaver] So let me put it to you very plainly. Everything that was written in the Old Testament was written for us. When you try to denigrate, deny or destroy the Old Testament. You're trying to destroy the Bible because we don't have two Bibles, we have one Bible. And I want to show you what the Apostle Paul does. If you look in verse 1 of chapter 10, the Apostle Paul takes what happened to Israel in the Old Testament and applies it to the Corinthian church in the New Testament. He says in verse 1, Moreover, brethren, I would not that you should be ignorant, how that all of our fathers were under the cloud and all passed through the sea and were all baptized unto Moses in the cloud and in the sea.

[John Weaver] that all eat that same spiritual meat, and did drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness."

[John Weaver] Now look what he says in verse 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted. Neither be ye idolaters, as were some of them. As it is written, the people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of the surface. Neither murmur you, as some of them also murmured, and were destroyed of the destroyer. Watch verse 11. Now all these things happened to them for examples, and they are written for our admonition.

[John Weaver] upon whom the ends of the world are come. Wherefore, let him that thinketh, he standeth faking, lest he fall." So in verse 6 and in verse 11, the Apostle Paul is saying that everything that happened to Israel in the Old Testament happened for our understanding. It applies to us. They were our examples, what we should not be doing and what we should not do. So whatever you find in the Old Testament, it does indeed have an application to us today, and especially that which happened to Israel.

[John Weaver] We're told specifically, listen carefully, in 2 Timothy 3, verses 16 and 17, all scripture is given by inspiration of God, listen carefully, and is profitable for doctrine, for reproof, for instruction, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished in every good work. Notice what he said. All scripture is given by inspiration of God and is profitable. There's nothing that is unprofitable in the Bible.

[John Weaver] I know that many times we do not like to read the genealogies because we cannot pronounce a lot of the names. And we think. Here's this father and that father and this father, how can you pronounce their names? Do you understand something? That all of those names are significant. Names meant something in the Bible. May not mean too much today, but they meant something in the Bible, and I've often thought just kind of laughingly to myself.

[John Weaver] I'd hate to get to heaven. And some Saint woke up to me and say, well, don't you know me? No. Well, my name's written in the Bible. Did you ever read my name? Well, I couldn't pronounce your name. Well, that's immaterial. We can read. And he says everything is for our benefit now. So you have been in Romans 15. Verse 1, you have obligation. In verse 2, you have edification. In verse 3, you have participation. In verse 4, you have inspiration.

[John Weaver] Now, in verses 5 and 6, watch carefully, you now have supplication because Paul is going to make a prayer request. Verse 5, he prays, now the God of patience and consolation grant you or given to you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." So in this supplication, the Apostle Paul prays specifically that the God of patience and consolation would give us his gift of being like-minded. like-minded.

[John Weaver] Now, I want you to put this in the context of Romans chapter 15. What he says in Romans 15 and verse 1, we that are strong ought to bear the infirmities of the weak and not to please ourselves. What is he saying? Here's what he's telling us. God dealt with each of us patiently and lovingly and brought us into his truth slowly, surely, and steadily. We did not come into Christianity full grown with complete and total understanding. No. We were not scholars. God was very patient with us. And taught us. And revealed his truth to us through his word and illuminated our minds that we might understand it. Again, Albert Barnes said this, listen carefully, the God who is himself long-suffering, who bears patiently with the errors and faults of his children, who can give patience, may he give you of his spirit that you may bear patiently the infirmities and errors of each other. The example of God here who bears long with his children, and is not angry soon at their offenses, is a strong argument why Christians should bear with each other.

[John Weaver] If God bears long and patiently with our infirmities, we ought to bear with each other. So, this is why Paul is making this prayer request in verses 5 and 6. Interestingly, in the immediate context, to be like-minded means that we think the same way in regard to our obligation to edification in verses 1 and 2. To be like-minded, it means that we take the time and we are patient and we study until we arrive at the same mind. So let me put it to you like this. Having the same mind is not something that can be forced. It is not something that can be demanded. It is not something that can be coerced.

[John Weaver] Truth cannot be force fed. It's impossible. Obviously, when he says, look at verse five, Now, the God of patience and consolation grants you to be like minded one toward another, according to Christ Jesus. The phrase according to Christ Jesus refers to his example and his spirit. Our Lord was patient with us. Therefore, we should be patient with each other.

[John Weaver] Now, I ran across an interesting. Observation, and I want to give it to you. The Greek word for like-minded is a very unusual word. Homothumaton is the Greek word. It's translated like-minded. It is also translated with one accord eleven times, and one mind only once. It could also be understood as having one passion, which I will show you momentarily. But let me tell you what one author said about this unique Greek word. Listen carefully. He said a unique Greek word used 10 of its 12 New Testament occurrences in the book of Acts helps us understand the uniqueness of the Christian community.

[John Weaver] Homothumadon is a compound of two words meaning to rush along. And in unison. The image is almost musical. A number of notes are sounded which, while different, harmonize in pitch and tone. As the instruments of a great concert under the direction of a concert master, so the Holy Spirit blends together the lives of the members of Christ's Church. So if this great concert is taking place, even in our disagreements, Imagine what the concert will be like when we are really all like minded.

[John Weaver] You see, the scriptures demand unity. Not uniformity. The scriptures demand unity, not conformity. Because we're different, we're one body with different members. And the body does not have All of the same member. We're all totally different. Now, over and over in the Bible, we are commanded to be of the same mind. For instance, in Romans 12 and verse 16. The Apostle Paul said, be of the same mind, one toward another. Then he said this, mind not high things, but condescend the men of low estate.

[John Weaver] Be not wise in your own conceits. Lord, if you want to be like minded, You cannot be tyrannical. You cannot be demanding. You cannot say, I'm the one who possesses all understanding and all truth. No, no, no, no. He said, do not be wise in your own conceits. In 1 Corinthians 1 and verse 10, the Apostle Paul wrote, Now I beseech you, brethren, by the name of the Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. The only way we can be in the same mind and the same judgment is to study the Scriptures and ask the Holy Spirit of God to teach us. I have no right to come to you and say you will think this way. I'm not God.

[John Weaver] I can't open your eyes and I can't demand that of you. The Apostle Paul said in 2 Corinthians 13 in verse 11, finally, brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace and the God of love and peace shall be with you. Did you know the Bible tells us in Ephesians 4 and verse 3 that we are to endeavor to keep the unity of the Spirit in the bond of peace? And then the Apostle Paul says in Philippians 2 and verse 2, Fulfill ye my joy, be ye like-minded, having the same love, being of one accord, of one mind.

[John Weaver] So here's a question that you have to ask yourself. Why should we patiently put up with the weaknesses of believers, and seek to edify them rather than to censure them, malign them, and condemn them. The answer is given to us in verse 6. Look at what the Apostle says. That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Do you realize that one mind produces one mouth? And one mouth produces one motive. When we think alike, we speak alike, we say the same things, we become passionate about the one motive, and that is to glorify the God and Father of our Lord Jesus Christ. That's what He said. Wherefore, receive ye one another's that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. So we have this protocol that's about to come up.

[John Weaver] Now, once Paul has laid his doctrine out, he starts making his application. He talks about obligation. He talks about edification. He talks about participation. He talks about inspiration. And then he comes into this supplication and he prays that God would make us all like-minded. And now, in verse 7, he comes to his application. Look in verse 7. Wherefore, receive ye one another, as Christ also received us to the glory of God. When you get to verse 7, Here is Christian protocol. Here is Christian reception. Here is the beginning of Christian fellowship, instruction and edification. Receive you one another.

[John Weaver] So the question has to be asked, how do we do so? How do we receive someone that we Deen is absolutely ignorant or erroneous. How do we receive someone that we think is a pest or a nut? How do we do that? I mentioned earlier, the flesh does not want to put up with some of the brethren. And I realize we're all different. I understand that. I used to say, the more I'm around people, the more I love my animals.

[John Weaver] I kind of changed that. I said, the more I'm around some Christian folks, the more I really love my animals now, you know, because of the arrogance and the division, etc. But how do we do this? How do we fulfill this command? Well, look at it in verse 7. Again, we're commanded, he says, wherefore receive you one another as Christ also received us to the glory of God. Let me tell you. One of the most important words in verse seven. Look at it, here it is, wherefore receive you one another as. As as.

[John Weaver] That little word as is the Greek word chaos. It is translated in our Bibles even as 36 times and according to one time. Thus, this little word as literally means just as, even as, in the same proportion and in the same degree. So literally what he is saying in verse seven is this, wherefore receive you one another just as. Christ also received us to the glory of God. Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God.

[John Weaver] So here's my first question. How did Jesus Christ receive us to the glory of God? First of all, he received us as sinners. If you will look back in your Bibles to Romans chapter 5. At verses 8 through 10. Look what the scripture says Romans 5. Verses 8 through 10. But God commended his love toward us and that while we were yet sinners, Christ died for us.

[John Weaver] Much more than being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies. We were reconciled to God by the death of his son, much more being reconciled, we shall be saved by his life. Do you understand what he just said, but God commended this love toward us in that while we were yet sinners, Christ died for us. Verse 10, for when we were enemies, we were reconciled to God by the death of his son. So when our Lord received us, he received us even though we were sinners and previous enemies of his father. Do you understand something?

[John Weaver] There are no perfect Christians. Not in this life, we may be perfect in Jesus Christ, but we're not perfect while we are in this flesh. Each of us is a sinner. We all have our faults, our failings, our shortcomings, our sins, our peculiarities. Yet, as Christ received us to the glory of God, even so, we must learn to receive each other in the same manner and in the same degree. Christ not only received us as sinners, He also received us in our ignorance and darkened mind.

[John Weaver] You know what the Scripture says in Colossians 1 in verse 21? And you that were sometimes alienated and enemies in your mind by wicked works, yet now be reconciled. Enemies in your mind. You didn't think right on every subject when you came to Jesus Christ. In fact, the lost are described in Ephesians chapter 4 and verse 18, having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart. So when Christ received us to the glory of God, He not only received us as sinners, He also received us in our ignorance. We did not know all truth. We were not scholars. We were not theologians. We did not know and understand all doctrine. And the truth of the matter is we still do not know and understand all doctrine. And we never will in this life. We're still sinners. And in a certain degree, there's still a veil or a darkness or a fog upon our mind, and we will only understand perfectly in eternity.

[John Weaver] Therefore, we cannot make a total positional agreement as a standard for receiving one another. I can't say to Reese, unless you believe the way I believe on eschatology, I don't have anything to do with you. That's ridiculous. Unless you believe as I believe on marriage, I'll have nothing to do with you. That's stupid. Unless you I cannot take my position, you cannot take your position and demand that everyone agree with you. And if we do not agree with you, you will not receive us. May I remind you?

[John Weaver] That God is sovereign in illumination, just like he is in salvation, and he does not give the same light to all people, neither does he give the same amount of light. At the same time. Our Lord gives us truth as we're able to hear it and receive it, that's why I said it, Mark four and verse thirty three, and with many such parables spaking under them the word as they were able to hear it. You're not able to hear truth. Unless you have been prepared by the Holy Spirit to receive it. So our Lord then received us not only as sinners. He received us in our ignorance as well.

[John Weaver] I've changed my positions on a lot of things over all these years. Because God opened my eyes and God taught me and God showed me. Moreover, Jesus Christ not only received us as enemies, he not only received us in our ignorance, he received us willingly. Do you understand that Jesus Christ was not forced or coerced into receiving us? And he received us for one reason. And that is the father may be glorified. Look what he said in verse seven, wherefore, receive you one another as Christ also received us to the glory of God.

[John Weaver] Let me tell you, it is not a burden. To receive the brethren, especially if you receive them for God's honor and God's glory. If you receive a brother, No matter how much you disagree with him, no matter how much you may dislike his peculiarities, if he is a true believer, Jesus Christ, if you receive him to the honor and glory of God, you will end up. Ministering to that individual. And edifying that individual. Because Jesus Christ received us to the glory of God and look how he has graciously and patiently and lovingly and kindly dealt with us.

[John Weaver] Now, before I make an application, I want to bring another thought to your mind. I want to ask you a question. Here it is. Why is it that we do not follow this Christian protocol? Why is it we've never really learned what it means to receive each other? To God's honor, God's glory. I've had people. Call me. On the phone and say, Brother Weaver, we've never met.

[John Weaver] But I would like to come out and spend a few days with you. I have one family call and say we'd like to come out and spend a week with you, and they did, and we've been friends ever since. The point I'm trying to make is this. One of the reasons that we do not exercise Christian protocol is because of our ignorance on the subject. We're just unaware of it. But however, this message ought to do away with our ignorance. So therefore, we now no longer have that as an excuse because we understand what Christian protocol is. The second reason we do not engage in this Christian protocol, I would suggest, is because of pride, arrogance, and a domineering spirit.

[John Weaver] We don't want to teach. We don't want to edify. We had rather dominate and subjugate. It's far easier for me to say, do as I say, than for me to explain to you and to take the time to teach you. And if you will take the time to read Third John, you'll find Diotrephes had this type of mentality. He did not want to receive the apostles and anybody in the church who would receive them, he would kick out.

[John Weaver] And he attacked them with malicious words. So there's a third reason why we do not exercise Christian protocol. And I would suggest it is because there is a lack of realization and understanding concerning the importance of the subject. I want you to turn in your Bibles, you can hold Romans 15 if you like, but I want you to go back to Matthew chapter 10 to begin with. I have just a few more scriptures to show you, but look in Matthew chapter 10. When I say we do not realize the importance of what it really means to receive each other. Look in Matthew chapter 10 at verses 40 and 41. Look what our Lord says. Matthew 10, verse 40, our Lord told his disciples, he that received you received me and he that received me received him that sent me. He that received the prophet in the name of a prophet shall receive a prophet's reward. And he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.

[John Weaver] Now, go back to verse 40 and look at this. Here's the positive. He that receiveth you receiveth me. Our Lord was sending out his disciples. He said, whoever receives you receives me. And then he says, he that receiveth me receiveth him that sent me, that is, God the Father.

[John Weaver] Now, the opposite is also true. He that receiveth not you, receiveth not Jesus. And he that receiveth not Jesus, receiveth not God the Father that sent him.

[John Weaver] Now, I want you to turn, if you would please, to the book of John. Hold Matthew, we'll come right back there. But look in John, chapter 13 and verse 20. John 13, verse 20. John 13, verse 20. Look what the Scripture says, Our Lord says, Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me, and he that receiveth me receiveth him that sent me."

[John Weaver] Again, he repeats exactly the same truth. Now, if you will go back in your Bibles to Matthew chapter 25. Matthew chapter 25. I'm trying to show you the importance of what it means to receive each other for the glory of God in Jesus Christ. Matthew 25. And let's begin reading with verse 37, of course, you know, this passage, this is where the sheep are on the right, the goats are on the left. Notice, if you would, our Lord says, verse 34, let's begin there, then shall the king say unto them on his right hand, Come, you blessed of my father, inherit the kingdom prepared for you from the foundation of the world.

[John Weaver] For I was a-hungered, and you gave me meat. I was thirsty, and you gave me drink. I was a stranger, and you took me in naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me. Then shall the righteous answer him, saying, Lord, when saw we thee a-hungered, and fed thee, or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in, or naked, and clothed thee? And when saw we thee sick, and in prison came unto thee? And the king shall answer and say unto them, Verily I say unto you, inasmuch as you have done it unto the least of these my brethren, you have done it unto me.

[John Weaver] Then shall they say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was a hungred, and you gave me no meat. I was thirsty, and you gave me no drink. I was a stranger, and you took me not in. Naked, and you clothed me not. Sick, and in prison, and you visited me not. Then shall they answer also, And saying, Lord, when saw we thee a hungered or a thirst or a stranger or naked or sick or in prison and did not minister unto thee? Surely, Lord, we would if we had known it was you. Then shall he answer them, saying, Verily, I send you inasmuch as you did it not to one of the least of these, you did it not to me.

[John Weaver] Obviously, however we treat people reflects upon how we treat Jesus Christ. If you would turn to one last passage of the book of Hebrews chapter 6 and verse 10. Hebrews 6 and verse 10. Look, if you would, what the Apostle Paul or the Apostle says, Paul probably wrote it. I don't know that for sure, but most people ascribe it to Paul anyhow. But notice Hebrews chapter 6 and verse 10.

[John Weaver] The scripture says, for God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister." How do we show love toward His name in ministering to the saints? How do we show love to His name? By learning to receive each other as Christ received us to the glory of God.

[John Weaver] This is a Christian protocol. Our first application would be this. It is wicked and wrong and unbiblical simply to shun saints, pastors and preachers just because you disagree with them or just because you don't adhere to their positions. If they are saints, if they are true believers in Jesus Christ, they're to be received. And they're to be received just as Christ received us to the honor and glory of God. The second thing you have to remember is that sin is determined by the Word of God. It is not determined by our understandings. It's not determined by our positions. It is determined by God's law. 1 John 3 and verse 4 says it very plainly, whosoever committed sin transgressed also the law, for sin is the transgression of the law. So if you do not hold a position that's contrary to God's law, it is not sin. Sin is that which is contrary to God's law. So if I disagree with your position or you disagree with my position, if it's not a violative of God's law, it's not sin, no matter how much we disagree, OK?

[John Weaver] Do you understand this? Even if a brother does sin, We still must admonish him and count him as a brother. The Apostle Paul wrote in 2 Thessalonians 3 verses 14 through 16. He said, If any man obeyed not our word by this epistle, know that man and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.

[John Weaver] Now the Lord of peace himself give you peace always by all means. The Lord be with you all. We will never have peace. And we will never have a unanimity of mind and like mindedness. We will never have the closeness in Christian fellowship until we learn to receive each other. As Jesus Christ received us. to the glory of God. There is a Christian protocol. And God demands that we observe it, because it is a plain command. Receive ye one another. Father, in the name of Jesus Christ, we bow to Thee.

[John Weaver] We thank You for Your Word. We pray that You would teach us, build us up in the most holy faith. And may Thy name be honored and glorified. In the name of Jesus Christ, we ask. Amen. Hey.

Christian Protocol

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	8131884166
Subject	New Testament Studies
Course	Romans: Christian Duty, Authority, and Brotherly Peace
Genre	Sermon
Date	2018-04-08
Dictation Name
Book	Book 133: Romans: Christian Duty, Authority, and Brotherly Peace — Chapter 4
Source Timed Segments	79

Formatted Transcript

Introduction and Reading of Romans 15:1-7

Weaver introduces the passage and reads Romans 15:1-7, noting the title 'Christian Protocol' and the command to receive one another.

If you would open your Bibles today to Romans chapter 15. Romans chapter 15. And we're going to read the first seven verses. Romans chapter 15, verses 1 through 7. I may also read verse 8, but we'll only deal with verses 1 through 7. Notice Romans chapter 15, beginning there with verse 1. The title of the message, by the way, is Christian Protocol. Notice Romans 15 verse 1,

Scripture Reading — Romans 15:1-7

"We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification."

"For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me. For whatsoever things were written before time were written for our learning, that we through patience and comfort of the scriptures might have hope." "Now the God of patience and consolation grants you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore, receive you one another, as Christ also received us to the glory of God." Verse 8, "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."

The Meaning of 'Receive' (Proslambano)

Explains the Greek word proslambano, meaning to receive with open arms, and notes it is an imperative command for mutual reception.

Now, I want you to note verse seven, which I'll deal with a little bit later. He says, "Wherefore, receive you one another as Christ also received us to the glory of God." We're commanded in verse seven to receive one another, even as Christ also received us for the glory of God. The word "received" is actually the Greek word proslambano. Pros is a preposition which means "to" or "toward." Lambano means "to receive" or "to take." So, actually, the word "receive" here means to receive into one's heart, to receive into one's home, to receive into one's self, to receive into friendship, and literally what you and I would say is to receive with open arms. Moreover, the word "receive" here is in the imperative mode, which means it is a command. So thus, in verse 7, we have been commanded then to receive one another, as Christ also received us to the glory of God. Now, I want you to note that we are to receive one another in this manner. Thus, the receiving is to be reciprocal and also mutual.

Doctrine and Application in Romans

Shows that Romans 1-11 is doctrinal and chapters 12-16 are practical application, with chapter 15 demanding a Christian protocol.

In the context of Romans chapter 15, the Apostle Paul is dealing with a practical application that is from his previous doctrinal teaching. Let me just tell you, and I'll say it again, our duty is always based upon doctrine. So what Paul is going to make in this passage is an application based on the doctrine that he has taught previously. So you can look at the book of Romans like this. Romans 1-11 is doctrinal. When you get to Romans chapter 12 through chapter 16, it is practical. In other words, it is an application of everything that the Apostle has taught in the first 11 chapters as well. Now, when you look at Romans chapter 15 verses 1 through 7, in fact, really and truly the entire chapter, you cannot help but notice that there is a protocol that is here demanded and commanded. If you were to look up the word "protocol" in the average dictionary, even an online dictionary, you would find this definition. Listen carefully.

Definition of Protocol

Defines protocol as an accepted code of procedure or behavior, and notes the Bible is the original record forming legal authority for Christian conduct.

The official procedure, or system of rules, governing affairs of state, or diplomatic occasions, and then this preposition and, or conjunction and I should say, and the accepted or established code of procedure or behavior in any group, organization, or situation. So, when you hear the word "protocol," it not only has a governmental application, but it also has a very practical application because it is the accepted or established code of procedure or behavior in any group, organization, or situation. Now, the online dictionary went on to say, and I'm going to quote, that the word "protocol" is taken from the late Middle English denoting, listen carefully, the original record of an agreement forming the legal authority for future dealings relating to it. Now, when you stop and think about that, how accurate it really truly is because the scriptures are our original record of agreement, forming the legal authority for all future dealings relating to it. The scriptures tell us how to live and how not to live. The scriptures tell us how to treat each other. There is a Christian protocol and the Apostle Paul in Romans chapter 15 is demanding that we observe it and practice it since it has a legal binding authority upon all Christians.

Obligation (Verse 1)

The strong are obligated to bear the infirmities of the weak and not please themselves, continuing the argument from Romans 14.

Now, before I get to verse seven and explain it, I want to work my way down, beginning with verse one and going all the way down through verses through verse six until we hit verse seven. So, if you'll go back to verse 1, the Apostle Paul says, "We then that are strong ought to bear the infirmities of the weak and not to please ourselves." So verse 1 speaks of obligation. Obligation. "We then that are strong ought to bear the infirmities of the weak and not to please ourselves." Actually, in Romans chapter 15 in verse 1, Paul is continuing his argument from chapter 14. So in chapter 15, the apostle is pursuing his exhortation to mutual affection and forbearance, notwithstanding their different sentiments.

Now, you have to remember that the strong are the brethren that know doctrine, that understand truth and that understand practical application. The weak, according to Romans chapter 14 and also Romans chapter 15, are those who still hold scruples and are not clear on certain issues, and they do not possess the understanding of the strong. I pointed out before, there's a difference in the Bible between the strong and the weak. Thus, in verse 1, the strong are obligated to bear the weaknesses of the weak. In this obligation, undoubtedly, there are times when it goes against the flesh. But the scripture tells us we're not to please ourselves. We are to obey God. When you look at Romans 15 in verse one, when Paul says, "We that are strong ought to bear the infirmities of the weak and not to please ourselves," the word "received" in Romans chapter 15 and verse 1, or actually in verse 7, is the one I wanted. Actually, the word "receive" in verse 7 is the same exact word as chapter 14 in verse 1. Look at it. "Him that is weak in the faith receive you, but not to doubtful disputations." It's exactly the same word. It's proslambano.

And, by the way, I might point out the fact that it is also in the imperative mode. So actually what you have is two straight commands from God that we are to receive even the weak in the faith but not to doubtful disputations. And then again, in Romans 15 verse 7, we are to receive each other even as Christ received us to the glory of God. So it doesn't matter if someone does not have perfect understanding. It doesn't matter if they hold the scruples which you and I do not hold to and that we see as childish and immature. No, no. He tells us we are to receive one another. So notice verse 1 is nothing but pure obligation.

Edification (Verse 2)

We are to please our neighbor for his good to edification—building him up in wisdom, piety, and holiness—not catering to whims.

"We then that are strong ought to bear the infirmities of the weak and not to please ourselves." Now, I'm going to come back to the word "please" in just a little bit. But look in verse 2. Here it is again. Now, verse 1 speaks of obligation. Verse 2 speaks of edification. He says, "Let every one of us please his neighbor for his good to edification." Now, the word "please" obviously does not mean to cater to everyone's whim and demand. So if I came to your house and I said I would like such and such and such and such, but I don't have that, but you're supposed to please me, that's ridiculous. The word, it does not mean to cater to everyone's whim and demand. The word "please" is the Greek word aresko, which simply means to strive to please, let me go a little further, to accommodate oneself to the opinions, desires, and interests of others. Let me clarify just a little bit. If you look back in Romans 14 in verse one. Look what he says, "Him that is weak in the faith receive you," there's that command, "but not to what?

Doubtful disputations." In other words, you're not going to get into arguments. You're not going to get into knockdown drag outs. You're not going to end up ridiculing, disputing and arguing with a weaker brother. You may disagree with him. You may think he's childish and you may think he's immature, but you're certainly not going to get into a knockdown drag out with him. So he tells us, "Let every one of us please his neighbor for his good to edification."

Now, the word "neighbor" here is the word plesion in the Greek. Actually, it signifies a neighbor, a friend or anyone who we are concerned with. So our accommodation is not compromise. It is to be for his good. Look at it in verse two again. "Let every one of us please his neighbor for his good." Let me just stop right there. The word "good" is agathos, and it's used in many ways in the Bible. I could sit here half the day listing how all the ways the word agathos or "good" is used in the Bible, but in the context.

It clearly means here for his benefit, for his blessing, for his advantage, for his favor. So he says, "Let every one of us please his neighbor for his advantage, his blessing, his favor." And it's clarified by the latter phrase "to edification." Now, the word "edify" means to build up. It means to strengthen. So if you're pleasing your neighbor for good to his edification, it means that you're not arguing with him. You're not fussing with him. You're not dividing with him. What you're doing would be trying to promote his Christian growth in wisdom, in piety, in happiness, in holiness. In other words, you're doing everything you can to help him, and you're not doing anything to hurt him. So you have an obligation in verse one, and then you have edification in verse two. So the goal of fulfilling our obligation is to edify each other.

Participation in Christ's Example (Verse 3)

Christ did not please Himself but bore reproaches meant for God, fulfilling Psalm 69:9, calling us to follow His steps.

Now look in verse three, because in verse three in Romans 15, you have an illustration that should lead us to participation. So let's look at it like this. We have obligation, we have edification, and now we have participation. What are we talking about? Well, look in verse three. "For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me." Now, the word "pleased" in verse three, "for even Christ pleased not himself," is exactly the same word that's found in verse 2 and in verse 1. Christ pleased not himself.

He accepted the Father's will. Do you remember that prayer that he prayed in the garden in Matthew 26 and verse 42? He said, "Oh Father, if this cup may not pass away from me except I drink it, thy will be done." So Christ did not please himself. Now, when you look in Romans 15 in verse three, when it says,

Scripture Reading — Psalm 69:9

"as it is written, the reproaches of them that reproach thee fell on me,"

that is taken from the Old Testament and Psalm 69 and verse nine. And Psalm 69 in verse nine, the word of God says,

Scripture Reading — Psalm 69:9

"For the zeal of thine house hath eaten me up and the reproaches of them that reproach thee fell on me."

Now before I explain that, I want to give you a quote. Albert Barnes, in talking about verse 3, pointing out how Christ did not please himself, he points out five things and I want you to listen to them. Number one, Albert Barnes points out, he came to do the will or desire of God in undertaking the work of salvation. It was the will of God. It was agreeable to the divine purposes, and the mediator, that is, Lord Jesus, did not consult his own happiness and honor in heaven, but cheerfully came to do the will of God. And then, of course, he gives a multitude of scriptures, like Psalm 40, verses 7 through 8, Hebrews 10, verses 4 through 10, Philippians 2, verse 6. But how about verse 5? "Let this mind be in you which also is in Christ Jesus, who thought it not proper to be with God that made himself of no reputation," and then he goes on down. John 17 verse 5. So he says Christ undertook to do the will of God, not even consulting himself.

Then number two he says, Christ went on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms in John 6, 38 and John 5 and verse 30. You remember, he said, "My meat is to do the will of him that sent me." So he was not necessarily seeking to please himself. Thirdly, he goes on to say he was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. Our Lord never drew back. He never flinched at obeying the will of God. Number four, he says this. In his life, he did not seek personal comfort, wealth, friends, or honors. He denied himself to promote the welfare of others. He was poor that they might be rich. He was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own life. When the appointed time came to die, he gave himself up freely.

And then I want you to listen to number five, because if you remember all the messages that I preached, like on "Can We All Just Get Along" and the three messages on the heart and hearts, listen to what he says in number five. There may be another idea which the Apostle had here. He, that is Jesus Christ, bore with patience the ignorance, blindness, erroneous views, and ambitious projects of His disciples. He evinced kindness to them when in error, and was not harsh, censorious, or unkind when they were filled with vain projects of ambition, or perverted His words, or were dull of apprehension. So says the apostle, we ought to do in relationship to our brethren. Isn't that interesting? So when you stop and think about Christ pleased not himself in all of these ways, and probably a multitude of more ways, it is evidence that Christ did not please himself.

What he was concerned with was the will of God. Now he says, listen carefully, "the reproaches of them that reproach thee fell on me." Reproaches speak of calumnies, censures, harsh, inappropriate speeches, hateful words and deeds and actions that were exhibited toward the Father. All of these fell upon Jesus Christ. Stop and think. Those who vilified God and hated His government exacted their hatred and their malice upon Jesus Christ. That's why the Bible said He was delivered into their will. And they did unto Jesus Christ as they pleased. They ridiculed Him. They mocked Him. They hated Him. They despised Him. And they crucified Him. Why? Because He is God incarnate. He is the God-Man. He is God in the flesh. And all of their hatred toward the one true, the living God, whom they could not see and could not touch, fell upon the Lord Jesus Christ, who was in their presence and with whom they could get their hands upon.

I want you to understand something, folks. When people hate God, they really cannot strike out at him. They only strike out at his people, or someone whose image that is in them of God. That's why murder is so hateful and so onerous. It's not just simply an attack upon man; it is an attack upon the image of God. And so obviously Jesus Christ did not please Himself. He bore all of these reproaches and they all fell upon Him.

If you would hold Romans 15, but look very quickly in your Bibles to the book of Hebrews chapter 12. Hebrews chapter 12. And notice if you would please beginning there with verse two. In fact, we can read verse one just so you can see the context there. The author of the book of Hebrews says, "Wherefore seeing we also are compassed about with so great a cloud of witnesses." "Let us lay aside every weight and the sin which so easily beset us. Let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

Notice if you would, please. Jesus Christ endured the cross, despising the shame, and is set down at the right hand of the throne of God. So, in the illustration that we have in Romans 15 in verse 3, there is a call to participation. May I just quote a verse for you? 1 Peter chapter 2 in verse 21. The scripture says,

Scripture Reading — 1 Peter 2:21

"For even hereunto were you called, because Christ also suffered for us, leaving us an example that we should follow in his steps."

So here is participation in verse 3. Christ pleased not himself, but the reproaches that fell upon God the Father fell upon the Lord Jesus Christ. And if you look back in verse 3 again, he says, "For even Christ pleased not himself, but"—look at this little phrase—"as it is written." That one little phrase should lead us to confirmation in the sense that we know that the word of God is true. And that which was written in the Old Testament is confirmed in the New Testament. Nothing has changed because God and his word are immutable.

Inspiration of Scripture (Verse 4)

Old Testament writings were for our learning, providing patience, comfort, and hope; all Scripture is profitable for our admonition.

So he says, "as it is written," and of course, the quote comes from Psalm 69 and verse nine. So in verse one, you have obligation. In verse 2, you have edification. In verse 3, you have participation. And when you get to verse 4, you now have inspiration. Look what he says. "For whatsoever things were written aforetime," that's the Old Testament, "were written for our learning, that we through patience and comfort of the scriptures might have hope."

I want you to find 1 Corinthians chapter 10 in your Bibles, 1 Corinthians chapter 10. And as you find that passage, I want you to look at it with me just for a moment. 1 Corinthians chapter 10. Let's go back and read verse four one more time before we look in 1 Corinthians 10. Look in verse four. Paul writes, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope."

So let me put it to you very plainly. Everything that was written in the Old Testament was written for us. When you try to denigrate, deny or destroy the Old Testament, you're trying to destroy the Bible because we don't have two Bibles, we have one Bible. And I want to show you what the Apostle Paul does. If you look in verse 1 of chapter 10, the Apostle Paul takes what happened to Israel in the Old Testament and applies it to the Corinthian church in the New Testament. He says in verse 1,

Scripture Reading — 1 Corinthians 10:1-12

"Moreover, brethren, I would not that you should be ignorant, how that all of our fathers were under the cloud and all passed through the sea and were all baptized unto Moses in the cloud and in the sea." "And did all eat that same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness."

Now look what he says in verse 6. "Now these things were our examples to the intent we should not lust after evil things as they also lusted. Neither be ye idolaters, as were some of them. As it is written, the people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of the serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer." Watch verse 11. "Now all these things happened to them for examples, and they are written for our admonition."

"Upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed lest he fall." So in verse 6 and in verse 11, the Apostle Paul is saying that everything that happened to Israel in the Old Testament happened for our understanding. It applies to us. They were our examples, what we should not be doing and what we should not do. So whatever you find in the Old Testament, it does indeed have an application to us today, and especially that which happened to Israel. We're told specifically, listen carefully, in 2 Timothy 3, verses 16 and 17, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished in every good work." Notice what he said. "All scripture is given by inspiration of God and is profitable." There's nothing that is unprofitable in the Bible.

I know that many times we do not like to read the genealogies because we cannot pronounce a lot of the names. And we think, "Here's this father and that father and this father, how can you pronounce their names?" Do you understand something? That all of those names are significant. Names meant something in the Bible. May not mean too much today, but they meant something in the Bible, and I've often thought just kind of laughingly to myself. I'd hate to get to heaven and some saint walk up to me and say, "Well, don't you know me?" "No." "Well, my name's written in the Bible. Did you ever read my name?" "Well, I couldn't pronounce your name." "Well, that's immaterial. We can read." And he says everything is for our benefit now. So you have been in Romans 15. Verse 1, you have obligation. In verse 2, you have edification. In verse 3, you have participation. In verse 4, you have inspiration.

Supplication for Like-Mindedness (Verses 5-6)

Paul prays that God grant like-mindedness according to Christ, so that with one mind and one mouth we may glorify God.

Now, in verses 5 and 6, watch carefully, you now have supplication because Paul is going to make a prayer request. Verse 5, he prays, "Now the God of patience and consolation grant you or give to you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." So in this supplication, the Apostle Paul prays specifically that the God of patience and consolation would give us his gift of being like-minded. Now, I want you to put this in the context of Romans chapter 15. What he says in Romans 15 and verse 1, "We that are strong ought to bear the infirmities of the weak and not to please ourselves." What is he saying? Here's what he's telling us. God dealt with each of us patiently and lovingly and brought us into his truth slowly, surely, and steadily. We did not come into Christianity full grown with complete and total understanding. No. We were not scholars. God was very patient with us and taught us and revealed his truth to us through his word and illuminated our minds that we might understand it. Again, Albert Barnes said this, listen carefully, "The God who is himself long-suffering, who bears patiently with the errors and faults of his children, who can give patience, may he give you of his spirit that you may bear patiently the infirmities and errors of each other. The example of God here who bears long with his children, and is not angry soon at their offenses, is a strong argument why Christians should bear with each other."

If God bears long and patiently with our infirmities, we ought to bear with each other. So, this is why Paul is making this prayer request in verses 5 and 6. Interestingly, in the immediate context, to be like-minded means that we think the same way in regard to our obligation to edification in verses 1 and 2. To be like-minded, it means that we take the time and we are patient and we study until we arrive at the same mind. So let me put it to you like this. Having the same mind is not something that can be forced. It is not something that can be demanded. It is not something that can be coerced.

Truth cannot be force fed. It's impossible. Obviously, when he says, look at verse five, "Now, the God of patience and consolation grants you to be like minded one toward another, according to Christ Jesus." The phrase "according to Christ Jesus" refers to his example and his spirit. Our Lord was patient with us. Therefore, we should be patient with each other.

Now, I ran across an interesting observation, and I want to give it to you. The Greek word for "like-minded" is a very unusual word. Homothumadon is the Greek word. It's translated "like-minded." It is also translated "with one accord" eleven times, and "one mind" only once. It could also be understood as having one passion, which I will show you momentarily. But let me tell you what one author said about this unique Greek word. Listen carefully. He said a unique Greek word used 10 of its 12 New Testament occurrences in the book of Acts helps us understand the uniqueness of the Christian community.

Homothumadon is a compound of two words meaning to rush along and in unison. The image is almost musical. A number of notes are sounded which, while different, harmonize in pitch and tone. As the instruments of a great concert under the direction of a concert master, so the Holy Spirit blends together the lives of the members of Christ's Church. So if this great concert is taking place, even in our disagreements, imagine what the concert will be like when we are really all like minded. You see, the scriptures demand unity, not uniformity. The scriptures demand unity, not conformity. Because we're different, we're one body with different members. And the body does not have all of the same member. We're all totally different. Now, over and over in the Bible, we are commanded to be of the same mind. For instance, in Romans 12 and verse 16, the Apostle Paul said, "Be of the same mind, one toward another." Then he said this, "Mind not high things, but condescend to men of low estate."

"Be not wise in your own conceits." Lord, if you want to be like minded, you cannot be tyrannical. You cannot be demanding. You cannot say, "I'm the one who possesses all understanding and all truth." No, no, no, no. He said, "Do not be wise in your own conceits." In 1 Corinthians 1 and verse 10, the Apostle Paul wrote, "Now I beseech you, brethren, by the name of the Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment." The only way we can be in the same mind and the same judgment is to study the Scriptures and ask the Holy Spirit of God to teach us. I have no right to come to you and say you will think this way. I'm not God.

I can't open your eyes and I can't demand that of you. The Apostle Paul said in 2 Corinthians 13 in verse 11, "Finally, brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace and the God of love and peace shall be with you." Did you know the Bible tells us in Ephesians 4 and verse 3 that we are to endeavor to keep the unity of the Spirit in the bond of peace? And then the Apostle Paul says in Philippians 2 and verse 2, "Fulfill ye my joy, be ye like-minded, having the same love, being of one accord, of one mind." So here's a question that you have to ask yourself. Why should we patiently put up with the weaknesses of believers, and seek to edify them rather than to censure them, malign them, and condemn them? The answer is given to us in verse 6. Look at what the Apostle says. "That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." Do you realize that one mind produces one mouth? And one mouth produces one motive. When we think alike, we speak alike, we say the same things, we become passionate about the one motive, and that is to glorify the God and Father of our Lord Jesus Christ. That's what He said. "Wherefore, receive ye one another" that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. So we have this protocol that's about to come up.

The Command to Receive One Another (Verse 7)

The application: receive one another just as Christ received us—as sinners, in ignorance, willingly, and for God's glory.

Now, once Paul has laid his doctrine out, he starts making his application. He talks about obligation. He talks about edification. He talks about participation. He talks about inspiration. And then he comes into this supplication and he prays that God would make us all like-minded. And now, in verse 7, he comes to his application. Look in verse 7. "Wherefore, receive ye one another, as Christ also received us to the glory of God." When you get to verse 7, here is Christian protocol. Here is Christian reception. Here is the beginning of Christian fellowship, instruction and edification. Receive you one another.

So the question has to be asked, how do we do so? How do we receive someone that we deem is absolutely ignorant or erroneous? How do we receive someone that we think is a pest or a nut? How do we do that? I mentioned earlier, the flesh does not want to put up with some of the brethren. And I realize we're all different. I understand that. I used to say, "The more I'm around people, the more I love my animals."

I kind of changed that. I said, "The more I'm around some Christian folks, the more I really love my animals now," you know, because of the arrogance and the division, etc. But how do we do this? How do we fulfill this command? Well, look at it in verse 7. Again, we're commanded, he says, "Wherefore receive you one another as Christ also received us to the glory of God." Let me tell you, one of the most important words in verse seven. Look at it, here it is, "Wherefore receive you one another as." As.

That little word "as" is the Greek word kathos. It is translated in our Bibles "even as" 36 times and "according to" one time. Thus, this little word "as" literally means "just as," "even as," "in the same proportion" and "in the same degree." So literally what he is saying in verse seven is this, "Wherefore receive you one another just as Christ also received us to the glory of God." Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God. So here's my first question. How did Jesus Christ receive us to the glory of God? First of all, he received us as sinners. If you will look back in your Bibles to Romans chapter 5, at verses 8 through 10. Look what the scripture says Romans 5, verses 8 through 10. "But God commended his love toward us in that while we were yet sinners, Christ died for us."

"Much more then, being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his son, much more being reconciled, we shall be saved by his life." Do you understand what he just said? "But God commended his love toward us in that while we were yet sinners, Christ died for us." Verse 10, "For when we were enemies, we were reconciled to God by the death of his son." So when our Lord received us, he received us even though we were sinners and previous enemies of his father. Do you understand something?

There are no perfect Christians. Not in this life. We may be perfect in Jesus Christ, but we're not perfect while we are in this flesh. Each of us is a sinner. We all have our faults, our failings, our shortcomings, our sins, our peculiarities. Yet, as Christ received us to the glory of God, even so, we must learn to receive each other in the same manner and in the same degree. Christ not only received us as sinners, He also received us in our ignorance and darkened mind.

You know what the Scripture says in Colossians 1 in verse 21?

Scripture Reading — Colossians 1:21

"And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled."

Enemies in your mind. You didn't think right on every subject when you came to Jesus Christ. In fact, the lost are described in Ephesians chapter 4 and verse 18, "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart." So when Christ received us to the glory of God, He not only received us as sinners, He also received us in our ignorance. We did not know all truth. We were not scholars. We were not theologians. We did not know and understand all doctrine. And the truth of the matter is we still do not know and understand all doctrine. And we never will in this life. We're still sinners. And in a certain degree, there's still a veil or a darkness or a fog upon our mind, and we will only understand perfectly in eternity.

Therefore, we cannot make a total positional agreement as a standard for receiving one another. I can't say to Reese, "Unless you believe the way I believe on eschatology, I don't have anything to do with you." That's ridiculous. "Unless you believe as I believe on marriage, I'll have nothing to do with you." That's stupid. I cannot take my position, you cannot take your position and demand that everyone agree with you. And if we do not agree with you, you will not receive us. May I remind you? That God is sovereign in illumination, just like he is in salvation, and he does not give the same light to all people, neither does he give the same amount of light at the same time. Our Lord gives us truth as we're able to hear it and receive it. That's why I said it, Mark 4 and verse 33,

Scripture Reading — Mark 4:33

"And with many such parables spake he the word unto them as they were able to hear it."

You're not able to hear truth unless you have been prepared by the Holy Spirit to receive it. So our Lord then received us not only as sinners, He received us in our ignorance as well.

I've changed my positions on a lot of things over all these years. Because God opened my eyes and God taught me and God showed me. Moreover, Jesus Christ not only received us as enemies, he not only received us in our ignorance, he received us willingly. Do you understand that Jesus Christ was not forced or coerced into receiving us? And he received us for one reason, and that is the Father may be glorified. Look what he said in verse seven, "Wherefore, receive you one another as Christ also received us to the glory of God." Let me tell you, it is not a burden to receive the brethren, especially if you receive them for God's honor and God's glory. If you receive a brother, no matter how much you disagree with him, no matter how much you may dislike his peculiarities, if he is a true believer in Jesus Christ, if you receive him to the honor and glory of God, you will end up ministering to that individual and edifying that individual. Because Jesus Christ received us to the glory of God and look how he has graciously and patiently and lovingly and kindly dealt with us.

Reasons for Failure and Importance of Reception

Ignorance, pride, and lack of realization hinder this protocol; receiving believers is receiving Christ and God the Father.

Now, before I make an application, I want to bring another thought to your mind. I want to ask you a question. Here it is. Why is it that we do not follow this Christian protocol? Why is it we've never really learned what it means to receive each other to God's honor, God's glory? I've had people call me on the phone and say, "Brother Weaver, we've never met." "But I would like to come out and spend a few days with you." I have one family call and say, "We'd like to come out and spend a week with you," and they did, and we've been friends ever since. The point I'm trying to make is this. One of the reasons that we do not exercise Christian protocol is because of our ignorance on the subject. We're just unaware of it. But however, this message ought to do away with our ignorance. So therefore, we now no longer have that as an excuse because we understand what Christian protocol is. The second reason we do not engage in this Christian protocol, I would suggest, is because of pride, arrogance, and a domineering spirit.

We don't want to teach. We don't want to edify. We had rather dominate and subjugate. It's far easier for me to say, "Do as I say," than for me to explain to you and to take the time to teach you. And if you will take the time to read 3 John, you'll find Diotrephes had this type of mentality. He did not want to receive the apostles and anybody in the church who would receive them, he would kick out. And he attacked them with malicious words. So there's a third reason why we do not exercise Christian protocol. And I would suggest it is because there is a lack of realization and understanding concerning the importance of the subject. I want you to turn in your Bibles, you can hold Romans 15 if you like, but I want you to go back to Matthew chapter 10 to begin with. I have just a few more scriptures to show you, but look in Matthew chapter 10. When I say we do not realize the importance of what it really means to receive each other. Look in Matthew chapter 10 at verses 40 and 41. Look what our Lord says. Matthew 10, verse 40, our Lord told his disciples, "He that receiveth you receiveth me and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward. And he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward."

Now, go back to verse 40 and look at this. Here's the positive. "He that receiveth you receiveth me." Our Lord was sending out his disciples. He said, "Whoever receives you receives me." And then he says, "He that receiveth me receiveth him that sent me," that is, God the Father.

Now, the opposite is also true. He that receiveth not you, receiveth not Jesus. And he that receiveth not Jesus, receiveth not God the Father that sent him. Now, I want you to turn, if you would please, to the book of John. Hold Matthew, we'll come right back there. But look in John, chapter 13 and verse 20. John 13, verse 20. Look what the Scripture says, Our Lord says, "Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me, and he that receiveth me receiveth him that sent me."

Again, he repeats exactly the same truth. Now, if you will go back in your Bibles to Matthew chapter 25. Matthew chapter 25. I'm trying to show you the importance of what it means to receive each other for the glory of God in Jesus Christ. Matthew 25. And let's begin reading with verse 37. Of course, you know this passage, this is where the sheep are on the right, the goats are on the left. Notice, if you would, our Lord says, verse 34, let's begin there, "Then shall the king say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

"For I was an hungred, and ye gave me meat. I was thirsty, and ye gave me drink. I was a stranger, and ye took me in. Naked, and ye clothed me. I was sick, and ye visited me. I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? Or naked, and clothed thee? And when saw we thee sick, and in prison came unto thee? And the king shall answer and say unto them, Verily I say unto you, inasmuch as you have done it unto the least of these my brethren, you have done it unto me."

"Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungred, and ye gave me no meat. I was thirsty, and ye gave me no drink. I was a stranger, and ye took me not in. Naked, and ye clothed me not. Sick, and in prison, and ye visited me not. Then shall they answer also, saying, Lord, when saw we thee an hungred or a thirst or a stranger or naked or sick or in prison and did not minister unto thee? Surely, Lord, we would if we had known it was you. Then shall he answer them, saying, Verily, I say unto you, inasmuch as you did it not to one of the least of these, you did it not to me."

Obviously, however we treat people reflects upon how we treat Jesus Christ. If you would turn to one last passage of the book of Hebrews chapter 6 and verse 10. Hebrews 6 and verse 10. Look, if you would, what the Apostle Paul or the Apostle says, Paul probably wrote it. I don't know that for sure, but most people ascribe it to Paul anyhow. But notice Hebrews chapter 6 and verse 10. The scripture says,

Scripture Reading — Hebrews 6:10

"For God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister."

How do we show love toward His name in ministering to the saints? How do we show love to His name? By learning to receive each other as Christ received us to the glory of God.

Applications and Conclusion

It is wrong to shun saints over disagreements; sin is defined by God's law, not our positions; we must receive one another to have peace and unity.

This is a Christian protocol. Our first application would be this. It is wicked and wrong and unbiblical simply to shun saints, pastors and preachers just because you disagree with them or just because you don't adhere to their positions. If they are saints, if they are true believers in Jesus Christ, they're to be received. And they're to be received just as Christ received us to the honor and glory of God. The second thing you have to remember is that sin is determined by the Word of God. It is not determined by our understandings. It's not determined by our positions. It is determined by God's law. 1 John 3 and verse 4 says it very plainly, "Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law." So if you do not hold a position that's contrary to God's law, it is not sin. Sin is that which is contrary to God's law. So if I disagree with your position or you disagree with my position, if it's not a violation of God's law, it's not sin, no matter how much we disagree, OK?

Do you understand this? Even if a brother does sin, we still must admonish him and count him as a brother. The Apostle Paul wrote in 2 Thessalonians 3 verses 14 through 16. He said, "If any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." "Now the Lord of peace himself give you peace always by all means. The Lord be with you all." We will never have peace, and we will never have a unanimity of mind and like-mindedness. We will never have the closeness in Christian fellowship until we learn to receive each other as Jesus Christ received us to the glory of God. There is a Christian protocol. And God demands that we observe it, because it is a plain command. "Receive ye one another." Father, in the name of Jesus Christ, we bow to Thee.

We thank You for Your Word. We pray that You would teach us, build us up in the most holy faith. And may Thy name be honored and glorified. In the name of Jesus Christ, we ask. Amen. Hey.

Study Guide

Major Themes

Christian Protocol as Divine Command

Summary: The Bible establishes a binding code of conduct for believers, particularly the command to receive one another as Christ received us.

Evidence: Weaver defines protocol and states, 'There is a Christian protocol and the Apostle Paul in Romans chapter 15 is demanding that we observe it and practice it since it has a legal binding authority upon all Christians.'

Mutual Reception Among Believers

Summary: Believers are commanded to receive one another with open arms, reciprocally and mutually, regardless of differences in understanding or maturity.

Evidence: Weaver explains proslambano and says, 'Thus, the receiving is to be reciprocal and also mutual.'

Obligation of the Strong to Bear the Weak

Summary: Mature believers have a duty to bear with the infirmities of weaker brethren, not pleasing themselves but obeying God.

Evidence: Weaver states, 'We then that are strong ought to bear the infirmities of the weak and not to please ourselves. So verse 1 speaks of obligation.'

Edification Over Pleasing Self

Summary: The goal of pleasing our neighbor is his spiritual good and building up, not compromise or catering to whims.

Evidence: Weaver says, 'Let every one of us please his neighbor for his good to edification... you're doing everything you can to help him, and you're not doing anything to hurt him.'

Christ as the Supreme Example

Summary: Christ did not please Himself but bore reproaches for God's sake, providing the pattern for believers to follow in suffering and patience.

Evidence: Weaver quotes Romans 15:3 and says, 'Christ pleased not himself... He accepted the Father's will.'

Unity and Like-Mindedness for God's Glory

Summary: The purpose of mutual reception and patience is that believers may with one mind and one mouth glorify God.

Evidence: Weaver explains, 'That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.'

Reception as Christ Received Us

Summary: We are to receive others in the same manner and degree as Christ received us—as sinners, in ignorance, willingly, and for God's glory.

Evidence: Weaver says, 'Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God.'

The Seriousness of Receiving or Rejecting Believers

Summary: Receiving a believer is tantamount to receiving Christ and the Father; rejecting them is rejecting God.

Evidence: Weaver cites Matthew 10:40 and says, 'He that receiveth you receiveth me... he that receiveth not you, receiveth not Jesus.'

Key Arguments

Duty is based on doctrine

Summary: Paul's practical command to receive one another is grounded in the doctrinal teaching of Romans 1-11.

Evidence: Weaver states, 'Our duty is always based upon doctrine. So what Paul is going to make in this passage is an application based on the doctrine that he has taught previously.'

The strong must bear the weak without pleasing themselves

Summary: Mature believers are obligated to bear with the scruples of the weak, not to indulge self but to obey God.

Evidence: Weaver says, 'We then that are strong ought to bear the infirmities of the weak and not to please ourselves... the strong are obligated to bear the weaknesses of the weak.'

Pleasing our neighbor means edification, not compromise

Summary: The command to please our neighbor is for his spiritual benefit and building up, not catering to every whim.

Evidence: Weaver explains, 'The word please... does not mean to cater to everyone's whim and demand... it is to be for his good... to edification.'

Christ's example calls us to participation in suffering

Summary: Christ bore reproaches meant for God, and we are called to follow His steps in bearing with others.

Evidence: Weaver quotes 1 Peter 2:21 and says, 'Here is participation in verse 3. Christ pleased not himself, but the reproaches that fell upon God the Father fell upon the Lord Jesus Christ.'

Old Testament Scripture is for our learning and hope

Summary: Everything written in the Old Testament was written for our instruction, providing patience, comfort, and hope.

Evidence: Weaver says, 'Everything that was written in the Old Testament was written for us... that we through patience and comfort of the scriptures might have hope.'

Like-mindedness is a gift from God, not forced conformity

Summary: Unity of mind comes through patience and study, not coercion; it is a work of God in response to prayer.

Evidence: Weaver states, 'Having the same mind is not something that can be forced. It is not something that can be demanded. It is not something that can be coerced.'

We must receive others as Christ received us—as sinners and in ignorance

Summary: Christ received us while we were sinners and enemies, and in our ignorance; we must extend the same grace to others.

Evidence: Weaver says, 'When our Lord received us, he received us even though we were sinners and previous enemies of his father... He also received us in our ignorance and darkened mind.'

Sin is defined by God's law, not personal positions

Summary: Disagreements on non-moral issues are not sin; only transgression of God's law constitutes sin.

Evidence: Weaver states, 'Sin is determined by the Word of God... if you do not hold a position that's contrary to God's law, it is not sin.'

Scripture References

Romans 15:1-7

Context: Primary text of the sermon, commanding mutual reception among believers.

Romans 14:1

Context: Parallel command to receive the weak in faith, using the same Greek word proslambano.

Psalm 69:9

Context: Quoted in Romans 15:3, 'The reproaches of them that reproach thee fell on me,' applied to Christ.

Matthew 26:42

Context: Christ's prayer in Gethsemane, accepting the Father's will rather than pleasing Himself.

1 Peter 2:21

Context: Christ suffered for us, leaving an example that we should follow His steps.

1 Corinthians 10:1-12

Context: Old Testament events as examples for New Testament believers, written for our admonition.

2 Timothy 3:16-17

Context: All Scripture is inspired and profitable for doctrine, reproof, correction, and instruction.

Romans 5:1

Context: Justification by faith brings peace with God; the Bible is our treaty as surrendered rebels.

Romans 5:8-10

Context: Christ died for us while we were yet sinners and enemies, demonstrating how He received us.

Colossians 1:21

Context: We were alienated and enemies in our minds, yet Christ reconciled us.

Ephesians 4:18

Context: The lost have darkened understanding and ignorance due to blindness of heart.

Mark 4:33

Context: Jesus spoke the word as they were able to hear it; God gives truth gradually.

Matthew 10:40-41

Context: Receiving a disciple is receiving Christ and the Father; receiving a prophet brings a prophet's reward.

John 13:20

Context: Receiving those Christ sends is receiving Christ and the Father who sent Him.

Matthew 25:34-45

Context: Service to the least of Christ's brethren is service to Christ Himself; neglect is neglect of Christ.

Hebrews 6:10

Context: God does not forget work and love shown toward His name in ministering to the saints.

2 Thessalonians 3:14-16

Context: If a brother disobeys, note him but admonish him as a brother, not an enemy.

1 John 3:4

Context: Sin is the transgression of the law; sin is defined by God's law, not human positions.

Romans 12:16

Context: Be of the same mind one toward another; do not be wise in your own conceits.

Philippians 2:2

Context: Fulfill joy by being like-minded, having the same love, being of one accord, of one mind.

Historical References

Albert Barnes' commentary on Romans 15:3

Context: Weaver quotes Barnes' five points on how Christ did not please Himself, including bearing with disciples' ignorance and ambition.

Diotrephes in 3 John

Context: Example of a domineering spirit who refused to receive the apostles and cast out those who did.

Important Quotes

Wherefore, receive you one another as Christ also received us to the glory of God.

Significance: The central command of the sermon, establishing the Christian protocol of mutual reception.

We then that are strong ought to bear the infirmities of the weak and not to please ourselves.

Significance: Introduces the obligation of mature believers to bear with weaker brethren.

Let every one of us please his neighbor for his good to edification.

Significance: Defines the purpose of pleasing others as spiritual building up, not self-gratification.

For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me.

Significance: Christ's example of self-denial and bearing reproach for God's sake.

Now the God of patience and consolation grants you to be like-minded one toward another according to Christ Jesus.

Significance: Paul's prayer for unity, showing that like-mindedness is a divine gift.

That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

Significance: The ultimate purpose of mutual reception and unity: glorifying God.

Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God.

Significance: Weaver's paraphrase emphasizing the extent of the command.

He that receiveth you receiveth me and he that receiveth me receiveth him that sent me.

Significance: Shows the profound connection between receiving believers and receiving Christ and the Father.

Discussion Questions

What does it mean to 'receive one another' in practical terms, and how does this differ from mere tolerance?

Context: Weaver explains proslambano as receiving with open arms, into one's heart and friendship.

How can we bear the infirmities of the weak without compromising truth or enabling sin?

Context: The obligation in verse 1 is to bear with weaknesses, but Weaver clarifies that pleasing is for edification, not catering to whims.

In what ways did Christ not please Himself, and how can we imitate His example in our relationships?

Context: Weaver lists five points from Albert Barnes on Christ's self-denial, including bearing with disciples' errors.

Why is it important that Old Testament Scriptures were written for our learning, and how does this affect our view of the whole Bible?

Context: Weaver argues that all Scripture is profitable and that Old Testament examples apply to us.

What is the difference between unity and uniformity, and why does God command like-mindedness rather than identical opinions?

Context: Weaver discusses homothumadon and says the Scriptures demand unity, not conformity.

How does receiving a fellow believer relate to receiving Christ and the Father?

Context: Weaver cites Matthew 10:40 and John 13:20 to show the serious implications of reception or rejection.

What are some reasons we fail to practice Christian protocol, and how can we overcome them?

Context: Weaver identifies ignorance, pride, and lack of realization as hindrances.

How should we handle situations where a brother is in sin, according to 2 Thessalonians 3?

Context: Weaver notes that even then we admonish as a brother, not an enemy.

Applications

Receive all true believers, regardless of disagreements

Summary: It is wicked and unbiblical to shun saints, pastors, or preachers simply because of differing positions; if they are true believers, they are to be received.

Evidence: Weaver states, 'It is wicked and wrong and unbiblical simply to shun saints, pastors and preachers just because you disagree with them... If they are saints, if they are true believers in Jesus Christ, they're to be received.'

Define sin by God's law, not personal convictions

Summary: Sin is transgression of God's law; disagreements on non-moral issues are not sin and should not divide believers.

Evidence: Weaver says, 'Sin is determined by the Word of God... if you do not hold a position that's contrary to God's law, it is not sin.'

Admonish sinning brothers as brothers, not enemies

Summary: Even when a brother disobeys, we are to admonish him as a brother, not treat him as an enemy.

Evidence: Weaver quotes 2 Thessalonians 3:14-16 and says, 'Yet count him not as an enemy, but admonish him as a brother.'

Bear with the weak patiently, as God bore with us

Summary: Just as God was patient with our ignorance and slow growth, we must bear patiently with the errors and faults of others.

Evidence: Weaver says, 'God dealt with each of us patiently and lovingly and brought us into his truth slowly... we ought to bear with each other.'

Seek to edify rather than dominate

Summary: Instead of demanding conformity, we should teach and build up others, promoting their Christian growth.

Evidence: Weaver states, 'We don't want to teach. We don't want to edify. We had rather dominate and subjugate.'

Receive others for God's glory, not personal comfort

Summary: Receiving a brother, even with disagreements, for God's honor leads to ministry and edification.

Evidence: Weaver says, 'If you receive a brother... to the honor and glory of God, you will end up ministering to that individual and edifying that individual.'

Pursue like-mindedness through patience and Scripture study

Summary: Unity of mind comes by taking time to study until we arrive at the same mind, not by force.

Evidence: Weaver explains, 'To be like-minded, it means that we take the time and we are patient and we study until we arrive at the same mind.'

Recognize that receiving believers is receiving Christ

Summary: Our treatment of fellow believers directly reflects our treatment of Christ and the Father.

Evidence: Weaver cites Matthew 10:40 and says, 'He that receiveth you receiveth me... he that receiveth not you, receiveth not Jesus.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T19:41:13Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T12:29:58Z

Clean Transcript

Christian Protocol

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

If you would open your Bibles today to Romans chapter 15. Romans chapter 15. And we're going to read the first seven verses. Romans chapter 15, verses 1 through 7. I may also read verse 8, but we'll only deal with verses 1 through 7. Notice Romans chapter 15, beginning there with verse 1. The title of the message, by the way, is Christian Protocol. Notice Romans 15 verse 1, "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification."
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"For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me. For whatsoever things were written before time were written for our learning, that we through patience and comfort of the scriptures might have hope."
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"Now the God of patience and consolation grants you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore, receive you one another, as Christ also received us to the glory of God." Verse 8, "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."
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Now, I want you to note verse seven, which I'll deal with a little bit later. He says, "Wherefore, receive you one another as Christ also received us to the glory of God." We're commanded in verse seven to receive one another, even as Christ also received us for the glory of God. The word "received" is actually the Greek word proslambano. Pros is a preposition which means "to" or "toward." Lambano means "to receive" or "to take." So, actually, the word "receive" here means to receive into one's heart, to receive into one's home, to receive into one's self, to receive into friendship, and literally what you and I would say is to receive with open arms. Moreover, the word "receive" here is in the imperative mode, which means it is a command. So thus, in verse 7, we have been commanded then to receive one another, as Christ also received us to the glory of God. Now, I want you to note that we are to receive one another in this manner. Thus, the receiving is to be reciprocal and also mutual.
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In the context of Romans chapter 15, the Apostle Paul is dealing with a practical application that is from his previous doctrinal teaching. Let me just tell you, and I'll say it again, our duty is always based upon doctrine. So what Paul is going to make in this passage is an application based on the doctrine that he has taught previously. So you can look at the book of Romans like this. Romans 1-11 is doctrinal. When you get to Romans chapter 12 through chapter 16, it is practical. In other words, it is an application of everything that the Apostle has taught in the first 11 chapters as well. Now, when you look at Romans chapter 15 verses 1 through 7, in fact, really and truly the entire chapter, you cannot help but notice that there is a protocol that is here demanded and commanded. If you were to look up the word "protocol" in the average dictionary, even an online dictionary, you would find this definition. Listen carefully.
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The official procedure, or system of rules, governing affairs of state, or diplomatic occasions, and then this preposition and, or conjunction and I should say, and the accepted or established code of procedure or behavior in any group, organization, or situation. So, when you hear the word "protocol," it not only has a governmental application, but it also has a very practical application because it is the accepted or established code of procedure or behavior in any group, organization, or situation.
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Now, the online dictionary went on to say, and I'm going to quote, that the word "protocol" is taken from the late Middle English denoting, listen carefully, the original record of an agreement forming the legal authority for future dealings relating to it. Now, when you stop and think about that, how accurate it really truly is because the scriptures are our original record of agreement, forming the legal authority for all future dealings relating to it. The scriptures tell us how to live and how not to live. The scriptures tell us how to treat each other. There is a Christian protocol and the Apostle Paul in Romans chapter 15 is demanding that we observe it and practice it since it has a legal binding authority upon all Christians.
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You see, the Bible basically is our treaty. I don't know if you've ever thought about it like that, but the truth is we were rebels against God, but through the Lord Jesus Christ, peace was made with God the Father. That's why the Bible says in Romans 5 and verse 1, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." So the Bible then is our treaty in the sense that God now tells us as surrendered rebels, how we're to live, and how we're not to live.
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He teaches us how to worship Him, how to relate to Him, and how to relate to our brethren as well. So it deals basically with the proper relationships, not only with God, but with each other as well. So if you'll look in verse 7 again of Romans 15, the Apostle Paul says this, "Wherefore receive ye one another, as Christ also received us to the glory of God." Wow.
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Receiving is something that we do not normally consider. Now, we understand what a receiving line is in a wedding. We understand what a receiving line is at a funeral. We understand what a receiving line is in special occasions like when someone has a retirement party and everybody comes by to shake his hand and hope him well. But we've never really considered what it means to receive each other.
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Now, before I get to verse seven and explain it, I want to work my way down, beginning with verse one and going all the way down through verses through verse six until we hit verse seven. So, if you'll go back to verse 1, the Apostle Paul says, "We then that are strong ought to bear the infirmities of the weak and not to please ourselves." So verse 1 speaks of obligation. Obligation. "We then that are strong ought to bear the infirmities of the weak and not to please ourselves." Actually, in Romans chapter 15 in verse 1, Paul is continuing his argument from chapter 14. So in chapter 15, the apostle is pursuing his exhortation to mutual affection and forbearance, notwithstanding their different sentiments.
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Now, you have to remember that the strong are the brethren that know doctrine, that understand truth and that understand practical application. The weak, according to Romans chapter 14 and also Romans chapter 15, are those who still hold scruples and are not clear on certain issues, and they do not possess the understanding of the strong. I pointed out before, there's a difference in the Bible between the strong and the weak. Thus, in verse 1, the strong are obligated to bear the weaknesses of the weak.
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In this obligation, undoubtedly, there are times when it goes against the flesh. But the scripture tells us we're not to please ourselves. We are to obey God. When you look at Romans 15 in verse one, when Paul says, "We that are strong ought to bear the infirmities of the weak and not to please ourselves," the word "received" in Romans chapter 15 and verse 1, or actually in verse 7, is the one I wanted. Actually, the word "receive" in verse 7 is the same exact word as chapter 14 in verse 1. Look at it. "Him that is weak in the faith receive you, but not to doubtful disputations." It's exactly the same word. It's proslambano.
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And, by the way, I might point out the fact that it is also in the imperative mode. So actually what you have is two straight commands from God that we are to receive even the weak in the faith but not to doubtful disputations. And then again, in Romans 15 verse 7, we are to receive each other even as Christ received us to the glory of God. So it doesn't matter if someone does not have perfect understanding. It doesn't matter if they hold the scruples which you and I do not hold to and that we see as childish and immature. No, no. He tells us we are to receive one another. So notice verse 1 is nothing but pure obligation.
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"We then that are strong ought to bear the infirmities of the weak and not to please ourselves." Now, I'm going to come back to the word "please" in just a little bit. But look in verse 2. Here it is again. Now, verse 1 speaks of obligation. Verse 2 speaks of edification. He says, "Let every one of us please his neighbor for his good to edification." Now, the word "please" obviously does not mean to cater to everyone's whim and demand. So if I came to your house and I said I would like such and such and such and such, but I don't have that, but you're supposed to please me, that's ridiculous. The word, it does not mean to cater to everyone's whim and demand. The word "please" is the Greek word aresko, which simply means to strive to please, let me go a little further, to accommodate oneself to the opinions, desires, and interests of others. Let me clarify just a little bit. If you look back in Romans 14 in verse one. Look what he says, "Him that is weak in the faith receive you," there's that command, "but not to what?
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Doubtful disputations." In other words, you're not going to get into arguments. You're not going to get into knockdown drag outs. You're not going to end up ridiculing, disputing and arguing with a weaker brother. You may disagree with him. You may think he's childish and you may think he's immature, but you're certainly not going to get into a knockdown drag out with him. So he tells us, "Let every one of us please his neighbor for his good to edification."
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Now, the word "neighbor" here is the word plesion in the Greek. Actually, it signifies a neighbor, a friend or anyone who we are concerned with. So our accommodation is not compromise. It is to be for his good. Look at it in verse two again. "Let every one of us please his neighbor for his good." Let me just stop right there. The word "good" is agathos, and it's used in many ways in the Bible. I could sit here half the day listing how all the ways the word agathos or "good" is used in the Bible, but in the context.
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It clearly means here for his benefit, for his blessing, for his advantage, for his favor. So he says, "Let every one of us please his neighbor for his advantage, his blessing, his favor." And it's clarified by the latter phrase "to edification." Now, the word "edify" means to build up. It means to strengthen. So if you're pleasing your neighbor for good to his edification, it means that you're not arguing with him. You're not fussing with him. You're not dividing with him. What you're doing would be trying to promote his Christian growth in wisdom, in piety, in happiness, in holiness. In other words, you're doing everything you can to help him, and you're not doing anything to hurt him. So you have an obligation in verse one, and then you have edification in verse two. So the goal of fulfilling our obligation is to edify each other.
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Now look in verse three, because in verse three in Romans 15, you have an illustration that should lead us to participation. So let's look at it like this. We have obligation, we have edification, and now we have participation. What are we talking about? Well, look in verse three. "For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me." Now, the word "pleased" in verse three, "for even Christ pleased not himself," is exactly the same word that's found in verse 2 and in verse 1. Christ pleased not himself.
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He accepted the Father's will. Do you remember that prayer that he prayed in the garden in Matthew 26 and verse 42? He said, "Oh Father, if this cup may not pass away from me except I drink it, thy will be done." So Christ did not please himself.
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Now, when you look in Romans 15 in verse three, when it says, "as it is written, the reproaches of them that reproach thee fell on me," that is taken from the Old Testament and Psalm 69 and verse nine. And Psalm 69 in verse nine, the word of God says, "For the zeal of thine house hath eaten me up and the reproaches of them that reproach thee fell on me."
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Now before I explain that, I want to give you a quote. Albert Barnes, in talking about verse 3, pointing out how Christ did not please himself, he points out five things and I want you to listen to them. Number one, Albert Barnes points out, he came to do the will or desire of God in undertaking the work of salvation. It was the will of God. It was agreeable to the divine purposes, and the mediator, that is, Lord Jesus, did not consult his own happiness and honor in heaven, but cheerfully came to do the will of God. And then, of course, he gives a multitude of scriptures, like Psalm 40, verses 7 through 8, Hebrews 10, verses 4 through 10, Philippians 2, verse 6. But how about verse 5? "Let this mind be in you which also is in Christ Jesus, who thought it not proper to be with God that made himself of no reputation," and then he goes on down. John 17 verse 5. So he says Christ undertook to do the will of God, not even consulting himself.
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Then number two he says, Christ went on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms in John 6, 38 and John 5 and verse 30. You remember, he said, "My meat is to do the will of him that sent me."
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So he was not necessarily seeking to please himself. Thirdly, he goes on to say he was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. Our Lord never drew back. He never flinched at obeying the will of God. Number four, he says this. In his life, he did not seek personal comfort, wealth, friends, or honors. He denied himself to promote the welfare of others. He was poor that they might be rich. He was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own life. When the appointed time came to die, he gave himself up freely.
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And then I want you to listen to number five, because if you remember all the messages that I preached, like on "Can We All Just Get Along" and the three messages on the heart and hearts, listen to what he says in number five. There may be another idea which the Apostle had here. He, that is Jesus Christ, bore with patience the ignorance, blindness, erroneous views, and ambitious projects of His disciples.
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He evinced kindness to them when in error, and was not harsh, censorious, or unkind when they were filled with vain projects of ambition, or perverted His words, or were dull of apprehension. So says the apostle, we ought to do in relationship to our brethren. Isn't that interesting? So when you stop and think about Christ pleased not himself in all of these ways, and probably a multitude of more ways, it is evidence that Christ did not please himself.
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What he was concerned with was the will of God. Now he says, listen carefully, "the reproaches of them that reproach thee fell on me." Reproaches speak of calumnies, censures, harsh, inappropriate speeches, hateful words and deeds and actions that were exhibited toward the Father. All of these fell upon Jesus Christ. Stop and think. Those who vilified God and hated His government exacted their hatred and their malice upon Jesus Christ.
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That's why the Bible said He was delivered into their will. And they did unto Jesus Christ as they pleased. They ridiculed Him. They mocked Him. They hated Him. They despised Him. And they crucified Him. Why? Because He is God incarnate. He is the God-Man. He is God in the flesh. And all of their hatred toward the one true, the living God, whom they could not see and could not touch, fell upon the Lord Jesus Christ, who was in their presence and with whom they could get their hands upon.
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I want you to understand something, folks. When people hate God, they really cannot strike out at him. They only strike out at his people, or someone whose image that is in them of God. That's why murder is so hateful and so onerous. It's not just simply an attack upon man; it is an attack upon the image of God. And so obviously Jesus Christ did not please Himself. He bore all of these reproaches and they all fell upon Him.
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If you would hold Romans 15, but look very quickly in your Bibles to the book of Hebrews chapter 12. Hebrews chapter 12. And notice if you would please beginning there with verse two. In fact, we can read verse one just so you can see the context there. The author of the book of Hebrews says, "Wherefore seeing we also are compassed about with so great a cloud of witnesses."
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"Let us lay aside every weight and the sin which so easily beset us. Let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."
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Notice if you would, please. Jesus Christ endured the cross, despising the shame, and is set down at the right hand of the throne of God. So, in the illustration that we have in Romans 15 in verse 3, there is a call to participation. May I just quote a verse for you? 1 Peter chapter 2 in verse 21. The scripture says, "For even hereunto were you called, because Christ also suffered for us, leaving us an example that we should follow in his steps." So here is participation in verse 3. Christ pleased not himself, but the reproaches that fell upon God the Father fell upon the Lord Jesus Christ. And if you look back in verse 3 again, he says, "For even Christ pleased not himself, but"—look at this little phrase—"as it is written." That one little phrase should lead us to confirmation in the sense that we know that the word of God is true. And that which was written in the Old Testament is confirmed in the New Testament. Nothing has changed because God and his word are immutable.
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So he says, "as it is written," and of course, the quote comes from Psalm 69 and verse nine. So in verse one, you have obligation. In verse 2, you have edification. In verse 3, you have participation. And when you get to verse 4, you now have inspiration. Look what he says. "For whatsoever things were written aforetime," that's the Old Testament, "were written for our learning, that we through patience and comfort of the scriptures might have hope."
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I want you to find 1 Corinthians chapter 10 in your Bibles, 1 Corinthians chapter 10. And as you find that passage, I want you to look at it with me just for a moment. 1 Corinthians chapter 10. Let's go back and read verse four one more time before we look in 1 Corinthians 10. Look in verse four. Paul writes, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope."
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So let me put it to you very plainly. Everything that was written in the Old Testament was written for us. When you try to denigrate, deny or destroy the Old Testament, you're trying to destroy the Bible because we don't have two Bibles, we have one Bible. And I want to show you what the Apostle Paul does. If you look in verse 1 of chapter 10, the Apostle Paul takes what happened to Israel in the Old Testament and applies it to the Corinthian church in the New Testament. He says in verse 1, "Moreover, brethren, I would not that you should be ignorant, how that all of our fathers were under the cloud and all passed through the sea and were all baptized unto Moses in the cloud and in the sea."
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"And did all eat that same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness."
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Now look what he says in verse 6. "Now these things were our examples to the intent we should not lust after evil things as they also lusted. Neither be ye idolaters, as were some of them. As it is written, the people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of the serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer." Watch verse 11. "Now all these things happened to them for examples, and they are written for our admonition."
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"Upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed lest he fall." So in verse 6 and in verse 11, the Apostle Paul is saying that everything that happened to Israel in the Old Testament happened for our understanding. It applies to us. They were our examples, what we should not be doing and what we should not do. So whatever you find in the Old Testament, it does indeed have an application to us today, and especially that which happened to Israel.
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We're told specifically, listen carefully, in 2 Timothy 3, verses 16 and 17, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished in every good work." Notice what he said. "All scripture is given by inspiration of God and is profitable." There's nothing that is unprofitable in the Bible.
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I know that many times we do not like to read the genealogies because we cannot pronounce a lot of the names. And we think, "Here's this father and that father and this father, how can you pronounce their names?" Do you understand something? That all of those names are significant. Names meant something in the Bible. May not mean too much today, but they meant something in the Bible, and I've often thought just kind of laughingly to myself.
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I'd hate to get to heaven and some saint walk up to me and say, "Well, don't you know me?" "No." "Well, my name's written in the Bible. Did you ever read my name?" "Well, I couldn't pronounce your name." "Well, that's immaterial. We can read." And he says everything is for our benefit now. So you have been in Romans 15. Verse 1, you have obligation. In verse 2, you have edification. In verse 3, you have participation. In verse 4, you have inspiration.
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Now, in verses 5 and 6, watch carefully, you now have supplication because Paul is going to make a prayer request. Verse 5, he prays, "Now the God of patience and consolation grant you or give to you to be like-minded one toward another according to Christ Jesus, that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." So in this supplication, the Apostle Paul prays specifically that the God of patience and consolation would give us his gift of being like-minded.
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Now, I want you to put this in the context of Romans chapter 15. What he says in Romans 15 and verse 1, "We that are strong ought to bear the infirmities of the weak and not to please ourselves." What is he saying? Here's what he's telling us. God dealt with each of us patiently and lovingly and brought us into his truth slowly, surely, and steadily. We did not come into Christianity full grown with complete and total understanding. No. We were not scholars. God was very patient with us and taught us and revealed his truth to us through his word and illuminated our minds that we might understand it. Again, Albert Barnes said this, listen carefully, "The God who is himself long-suffering, who bears patiently with the errors and faults of his children, who can give patience, may he give you of his spirit that you may bear patiently the infirmities and errors of each other. The example of God here who bears long with his children, and is not angry soon at their offenses, is a strong argument why Christians should bear with each other."
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If God bears long and patiently with our infirmities, we ought to bear with each other. So, this is why Paul is making this prayer request in verses 5 and 6. Interestingly, in the immediate context, to be like-minded means that we think the same way in regard to our obligation to edification in verses 1 and 2. To be like-minded, it means that we take the time and we are patient and we study until we arrive at the same mind. So let me put it to you like this. Having the same mind is not something that can be forced. It is not something that can be demanded. It is not something that can be coerced.
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Truth cannot be force fed. It's impossible. Obviously, when he says, look at verse five, "Now, the God of patience and consolation grants you to be like minded one toward another, according to Christ Jesus." The phrase "according to Christ Jesus" refers to his example and his spirit. Our Lord was patient with us. Therefore, we should be patient with each other.
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Now, I ran across an interesting observation, and I want to give it to you. The Greek word for "like-minded" is a very unusual word. Homothumadon is the Greek word. It's translated "like-minded." It is also translated "with one accord" eleven times, and "one mind" only once. It could also be understood as having one passion, which I will show you momentarily. But let me tell you what one author said about this unique Greek word. Listen carefully. He said a unique Greek word used 10 of its 12 New Testament occurrences in the book of Acts helps us understand the uniqueness of the Christian community.
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Homothumadon is a compound of two words meaning to rush along and in unison. The image is almost musical. A number of notes are sounded which, while different, harmonize in pitch and tone. As the instruments of a great concert under the direction of a concert master, so the Holy Spirit blends together the lives of the members of Christ's Church. So if this great concert is taking place, even in our disagreements, imagine what the concert will be like when we are really all like minded.
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You see, the scriptures demand unity, not uniformity. The scriptures demand unity, not conformity. Because we're different, we're one body with different members. And the body does not have all of the same member. We're all totally different. Now, over and over in the Bible, we are commanded to be of the same mind. For instance, in Romans 12 and verse 16, the Apostle Paul said, "Be of the same mind, one toward another." Then he said this, "Mind not high things, but condescend to men of low estate."
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"Be not wise in your own conceits." Lord, if you want to be like minded, you cannot be tyrannical. You cannot be demanding. You cannot say, "I'm the one who possesses all understanding and all truth." No, no, no, no. He said, "Do not be wise in your own conceits." In 1 Corinthians 1 and verse 10, the Apostle Paul wrote, "Now I beseech you, brethren, by the name of the Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment." The only way we can be in the same mind and the same judgment is to study the Scriptures and ask the Holy Spirit of God to teach us. I have no right to come to you and say you will think this way. I'm not God.
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I can't open your eyes and I can't demand that of you. The Apostle Paul said in 2 Corinthians 13 in verse 11, "Finally, brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace and the God of love and peace shall be with you." Did you know the Bible tells us in Ephesians 4 and verse 3 that we are to endeavor to keep the unity of the Spirit in the bond of peace? And then the Apostle Paul says in Philippians 2 and verse 2, "Fulfill ye my joy, be ye like-minded, having the same love, being of one accord, of one mind."
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So here's a question that you have to ask yourself. Why should we patiently put up with the weaknesses of believers, and seek to edify them rather than to censure them, malign them, and condemn them? The answer is given to us in verse 6. Look at what the Apostle says. "That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." Do you realize that one mind produces one mouth? And one mouth produces one motive. When we think alike, we speak alike, we say the same things, we become passionate about the one motive, and that is to glorify the God and Father of our Lord Jesus Christ. That's what He said. "Wherefore, receive ye one another" that you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. So we have this protocol that's about to come up.
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Now, once Paul has laid his doctrine out, he starts making his application. He talks about obligation. He talks about edification. He talks about participation. He talks about inspiration. And then he comes into this supplication and he prays that God would make us all like-minded. And now, in verse 7, he comes to his application. Look in verse 7. "Wherefore, receive ye one another, as Christ also received us to the glory of God." When you get to verse 7, here is Christian protocol. Here is Christian reception. Here is the beginning of Christian fellowship, instruction and edification. Receive you one another.
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So the question has to be asked, how do we do so? How do we receive someone that we deem is absolutely ignorant or erroneous? How do we receive someone that we think is a pest or a nut? How do we do that? I mentioned earlier, the flesh does not want to put up with some of the brethren. And I realize we're all different. I understand that. I used to say, "The more I'm around people, the more I love my animals."
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I kind of changed that. I said, "The more I'm around some Christian folks, the more I really love my animals now," you know, because of the arrogance and the division, etc. But how do we do this? How do we fulfill this command? Well, look at it in verse 7. Again, we're commanded, he says, "Wherefore receive you one another as Christ also received us to the glory of God." Let me tell you, one of the most important words in verse seven. Look at it, here it is, "Wherefore receive you one another as." As.
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That little word "as" is the Greek word kathos. It is translated in our Bibles "even as" 36 times and "according to" one time. Thus, this little word "as" literally means "just as," "even as," "in the same proportion" and "in the same degree." So literally what he is saying in verse seven is this, "Wherefore receive you one another just as Christ also received us to the glory of God." Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God.
#55 | 42:42 to 43:24 | cleaned
So here's my first question. How did Jesus Christ receive us to the glory of God? First of all, he received us as sinners. If you will look back in your Bibles to Romans chapter 5, at verses 8 through 10. Look what the scripture says Romans 5, verses 8 through 10. "But God commended his love toward us in that while we were yet sinners, Christ died for us."
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"Much more then, being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his son, much more being reconciled, we shall be saved by his life." Do you understand what he just said? "But God commended his love toward us in that while we were yet sinners, Christ died for us." Verse 10, "For when we were enemies, we were reconciled to God by the death of his son." So when our Lord received us, he received us even though we were sinners and previous enemies of his father. Do you understand something?
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There are no perfect Christians. Not in this life. We may be perfect in Jesus Christ, but we're not perfect while we are in this flesh. Each of us is a sinner. We all have our faults, our failings, our shortcomings, our sins, our peculiarities. Yet, as Christ received us to the glory of God, even so, we must learn to receive each other in the same manner and in the same degree. Christ not only received us as sinners, He also received us in our ignorance and darkened mind.
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You know what the Scripture says in Colossians 1 in verse 21? "And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled." Enemies in your mind. You didn't think right on every subject when you came to Jesus Christ. In fact, the lost are described in Ephesians chapter 4 and verse 18, "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart." So when Christ received us to the glory of God, He not only received us as sinners, He also received us in our ignorance. We did not know all truth. We were not scholars. We were not theologians. We did not know and understand all doctrine. And the truth of the matter is we still do not know and understand all doctrine. And we never will in this life. We're still sinners. And in a certain degree, there's still a veil or a darkness or a fog upon our mind, and we will only understand perfectly in eternity.
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Therefore, we cannot make a total positional agreement as a standard for receiving one another. I can't say to Reese, "Unless you believe the way I believe on eschatology, I don't have anything to do with you." That's ridiculous. "Unless you believe as I believe on marriage, I'll have nothing to do with you." That's stupid. I cannot take my position, you cannot take your position and demand that everyone agree with you. And if we do not agree with you, you will not receive us. May I remind you?
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That God is sovereign in illumination, just like he is in salvation, and he does not give the same light to all people, neither does he give the same amount of light at the same time. Our Lord gives us truth as we're able to hear it and receive it. That's why I said it, Mark 4 and verse 33, "And with many such parables spake he the word unto them as they were able to hear it." You're not able to hear truth unless you have been prepared by the Holy Spirit to receive it. So our Lord then received us not only as sinners, He received us in our ignorance as well.
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I've changed my positions on a lot of things over all these years. Because God opened my eyes and God taught me and God showed me. Moreover, Jesus Christ not only received us as enemies, he not only received us in our ignorance, he received us willingly. Do you understand that Jesus Christ was not forced or coerced into receiving us? And he received us for one reason, and that is the Father may be glorified. Look what he said in verse seven, "Wherefore, receive you one another as Christ also received us to the glory of God."
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Let me tell you, it is not a burden to receive the brethren, especially if you receive them for God's honor and God's glory. If you receive a brother, no matter how much you disagree with him, no matter how much you may dislike his peculiarities, if he is a true believer in Jesus Christ, if you receive him to the honor and glory of God, you will end up ministering to that individual and edifying that individual. Because Jesus Christ received us to the glory of God and look how he has graciously and patiently and lovingly and kindly dealt with us.
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Now, before I make an application, I want to bring another thought to your mind. I want to ask you a question. Here it is. Why is it that we do not follow this Christian protocol? Why is it we've never really learned what it means to receive each other to God's honor, God's glory? I've had people call me on the phone and say, "Brother Weaver, we've never met."
#64 | 50:22 to 51:00 | cleaned
"But I would like to come out and spend a few days with you." I have one family call and say, "We'd like to come out and spend a week with you," and they did, and we've been friends ever since. The point I'm trying to make is this. One of the reasons that we do not exercise Christian protocol is because of our ignorance on the subject. We're just unaware of it. But however, this message ought to do away with our ignorance. So therefore, we now no longer have that as an excuse because we understand what Christian protocol is. The second reason we do not engage in this Christian protocol, I would suggest, is because of pride, arrogance, and a domineering spirit.
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We don't want to teach. We don't want to edify. We had rather dominate and subjugate. It's far easier for me to say, "Do as I say," than for me to explain to you and to take the time to teach you. And if you will take the time to read 3 John, you'll find Diotrephes had this type of mentality. He did not want to receive the apostles and anybody in the church who would receive them, he would kick out.
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And he attacked them with malicious words. So there's a third reason why we do not exercise Christian protocol. And I would suggest it is because there is a lack of realization and understanding concerning the importance of the subject. I want you to turn in your Bibles, you can hold Romans 15 if you like, but I want you to go back to Matthew chapter 10 to begin with. I have just a few more scriptures to show you, but look in Matthew chapter 10. When I say we do not realize the importance of what it really means to receive each other. Look in Matthew chapter 10 at verses 40 and 41. Look what our Lord says. Matthew 10, verse 40, our Lord told his disciples, "He that receiveth you receiveth me and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward. And he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward."
#67 | 52:29 to 53:42 | cleaned
Now, go back to verse 40 and look at this. Here's the positive. "He that receiveth you receiveth me." Our Lord was sending out his disciples. He said, "Whoever receives you receives me." And then he says, "He that receiveth me receiveth him that sent me," that is, God the Father.
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Now, the opposite is also true. He that receiveth not you, receiveth not Jesus. And he that receiveth not Jesus, receiveth not God the Father that sent him.
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Now, I want you to turn, if you would please, to the book of John. Hold Matthew, we'll come right back there. But look in John, chapter 13 and verse 20. John 13, verse 20. Look what the Scripture says, Our Lord says, "Verily, verily, I say unto you, he that receiveth whomsoever I send receiveth me, and he that receiveth me receiveth him that sent me."
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Again, he repeats exactly the same truth. Now, if you will go back in your Bibles to Matthew chapter 25. Matthew chapter 25. I'm trying to show you the importance of what it means to receive each other for the glory of God in Jesus Christ. Matthew 25. And let's begin reading with verse 37. Of course, you know this passage, this is where the sheep are on the right, the goats are on the left. Notice, if you would, our Lord says, verse 34, let's begin there, "Then shall the king say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."
#71 | 54:45 to 55:28 | cleaned
"For I was an hungred, and ye gave me meat. I was thirsty, and ye gave me drink. I was a stranger, and ye took me in. Naked, and ye clothed me. I was sick, and ye visited me. I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? Or naked, and clothed thee? And when saw we thee sick, and in prison came unto thee? And the king shall answer and say unto them, Verily I say unto you, inasmuch as you have done it unto the least of these my brethren, you have done it unto me."
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"Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungred, and ye gave me no meat. I was thirsty, and ye gave me no drink. I was a stranger, and ye took me not in. Naked, and ye clothed me not. Sick, and in prison, and ye visited me not. Then shall they answer also, saying, Lord, when saw we thee an hungred or a thirst or a stranger or naked or sick or in prison and did not minister unto thee? Surely, Lord, we would if we had known it was you. Then shall he answer them, saying, Verily, I say unto you, inasmuch as you did it not to one of the least of these, you did it not to me."
#73 | 56:03 to 56:42 | cleaned
Obviously, however we treat people reflects upon how we treat Jesus Christ. If you would turn to one last passage of the book of Hebrews chapter 6 and verse 10. Hebrews 6 and verse 10. Look, if you would, what the Apostle Paul or the Apostle says, Paul probably wrote it. I don't know that for sure, but most people ascribe it to Paul anyhow. But notice Hebrews chapter 6 and verse 10.
#74 | 56:44 to 57:16 | cleaned
The scripture says, "For God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister." How do we show love toward His name in ministering to the saints? How do we show love to His name? By learning to receive each other as Christ received us to the glory of God.
#75 | 57:16 to 57:46 | cleaned
This is a Christian protocol. Our first application would be this. It is wicked and wrong and unbiblical simply to shun saints, pastors and preachers just because you disagree with them or just because you don't adhere to their positions. If they are saints, if they are true believers in Jesus Christ, they're to be received. And they're to be received just as Christ received us to the honor and glory of God. The second thing you have to remember is that sin is determined by the Word of God. It is not determined by our understandings. It's not determined by our positions. It is determined by God's law. 1 John 3 and verse 4 says it very plainly, "Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law." So if you do not hold a position that's contrary to God's law, it is not sin. Sin is that which is contrary to God's law. So if I disagree with your position or you disagree with my position, if it's not a violation of God's law, it's not sin, no matter how much we disagree, OK?
#76 | 57:49 to 59:06 | cleaned
Do you understand this? Even if a brother does sin, we still must admonish him and count him as a brother. The Apostle Paul wrote in 2 Thessalonians 3 verses 14 through 16. He said, "If any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother."
#77 | 59:08 to 59:42 | cleaned
"Now the Lord of peace himself give you peace always by all means. The Lord be with you all." We will never have peace, and we will never have a unanimity of mind and like-mindedness. We will never have the closeness in Christian fellowship until we learn to receive each other as Jesus Christ received us to the glory of God. There is a Christian protocol. And God demands that we observe it, because it is a plain command. "Receive ye one another." Father, in the name of Jesus Christ, we bow to Thee.
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We thank You for Your Word. We pray that You would teach us, build us up in the most holy faith. And may Thy name be honored and glorified. In the name of Jesus Christ, we ask. Amen. Hey.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T19:41:13Z

Christian Protocol

John Weaver | Freedom Ministries

John Weaver expounds Romans 15:1-7, presenting a 'Christian protocol' of mutual reception among believers. He outlines the progression from obligation (bearing the weak) to edification, participation in Christ's example, inspiration of Scripture, and supplication for like-mindedness, culminating in the command to receive one another as Christ received us—sinners, ignorant, and enemies—to the glory of God. The sermon emphasizes that this reception is not optional but a divine imperative, rooted in God's patience and aimed at unified worship.

Introduction and Reading of Romans 15:1-7

Weaver introduces the passage and reads Romans 15:1-7, noting the title 'Christian Protocol' and the command to receive one another.

Scripture Reading — Romans 15:1-7

"We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification."

The Meaning of 'Receive' (Proslambano)

Explains the Greek word proslambano, meaning to receive with open arms, and notes it is an imperative command for mutual reception.

Doctrine and Application in Romans

Shows that Romans 1-11 is doctrinal and chapters 12-16 are practical application, with chapter 15 demanding a Christian protocol.

Definition of Protocol

Defines protocol as an accepted code of procedure or behavior, and notes the Bible is the original record forming legal authority for Christian conduct.

Obligation (Verse 1)

The strong are obligated to bear the infirmities of the weak and not please themselves, continuing the argument from Romans 14.

Edification (Verse 2)

We are to please our neighbor for his good to edification—building him up in wisdom, piety, and holiness—not catering to whims.

Participation in Christ's Example (Verse 3)

Christ did not please Himself but bore reproaches meant for God, fulfilling Psalm 69:9, calling us to follow His steps.

Scripture Reading — Psalm 69:9

"as it is written, the reproaches of them that reproach thee fell on me,"

that is taken from the Old Testament and Psalm 69 and verse nine. And Psalm 69 in verse nine, the word of God says,

Scripture Reading — Psalm 69:9

"For the zeal of thine house hath eaten me up and the reproaches of them that reproach thee fell on me."

Scripture Reading — 1 Peter 2:21

"For even hereunto were you called, because Christ also suffered for us, leaving us an example that we should follow in his steps."

Inspiration of Scripture (Verse 4)

Old Testament writings were for our learning, providing patience, comfort, and hope; all Scripture is profitable for our admonition.

Scripture Reading — 1 Corinthians 10:1-12

"Moreover, brethren, I would not that you should be ignorant, how that all of our fathers were under the cloud and all passed through the sea and were all baptized unto Moses in the cloud and in the sea." "And did all eat that same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness."

Supplication for Like-Mindedness (Verses 5-6)

Paul prays that God grant like-mindedness according to Christ, so that with one mind and one mouth we may glorify God.

The Command to Receive One Another (Verse 7)

The application: receive one another just as Christ received us—as sinners, in ignorance, willingly, and for God's glory.

You know what the Scripture says in Colossians 1 in verse 21?

Scripture Reading — Colossians 1:21

"And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled."

Scripture Reading — Mark 4:33

"And with many such parables spake he the word unto them as they were able to hear it."

You're not able to hear truth unless you have been prepared by the Holy Spirit to receive it. So our Lord then received us not only as sinners, He received us in our ignorance as well.

Reasons for Failure and Importance of Reception

Ignorance, pride, and lack of realization hinder this protocol; receiving believers is receiving Christ and God the Father.

Scripture Reading — Hebrews 6:10

"For God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister."

How do we show love toward His name in ministering to the saints? How do we show love to His name? By learning to receive each other as Christ received us to the glory of God.

Applications and Conclusion

It is wrong to shun saints over disagreements; sin is defined by God's law, not our positions; we must receive one another to have peace and unity.

We thank You for Your Word. We pray that You would teach us, build us up in the most holy faith. And may Thy name be honored and glorified. In the name of Jesus Christ, we ask. Amen. Hey.

Christian Protocol

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	8131884166
Subject	New Testament Studies
Course	Romans: Christian Duty, Authority, and Brotherly Peace
Genre	Sermon
Date	2018-04-08
Dictation Name
Book	Book 133: Romans: Christian Duty, Authority, and Brotherly Peace — Chapter 4
Source Timed Segments	79

Lecture Guide

Outline

Introduction and Reading of Romans 15:1-7: Weaver introduces the passage and reads Romans 15:1-7, noting the title 'Christian Protocol' and the command to receive one another.
The Meaning of 'Receive' (Proslambano): Explains the Greek word proslambano, meaning to receive with open arms, and notes it is an imperative command for mutual reception.
Doctrine and Application in Romans: Shows that Romans 1-11 is doctrinal and chapters 12-16 are practical application, with chapter 15 demanding a Christian protocol.
Definition of Protocol: Defines protocol as an accepted code of procedure or behavior, and notes the Bible is the original record forming legal authority for Christian conduct.
Obligation (Verse 1): The strong are obligated to bear the infirmities of the weak and not please themselves, continuing the argument from Romans 14.
Edification (Verse 2): We are to please our neighbor for his good to edification—building him up in wisdom, piety, and holiness—not catering to whims.
Participation in Christ's Example (Verse 3): Christ did not please Himself but bore reproaches meant for God, fulfilling Psalm 69:9, calling us to follow His steps.
Inspiration of Scripture (Verse 4): Old Testament writings were for our learning, providing patience, comfort, and hope; all Scripture is profitable for our admonition.
Supplication for Like-Mindedness (Verses 5-6): Paul prays that God grant like-mindedness according to Christ, so that with one mind and one mouth we may glorify God.
The Command to Receive One Another (Verse 7): The application: receive one another just as Christ received us—as sinners, in ignorance, willingly, and for God's glory.
Reasons for Failure and Importance of Reception: Ignorance, pride, and lack of realization hinder this protocol; receiving believers is receiving Christ and God the Father.
Applications and Conclusion: It is wrong to shun saints over disagreements; sin is defined by God's law, not our positions; we must receive one another to have peace and unity.

Major Themes

Key Arguments

Duty is based on doctrine

Paul's practical command to receive one another is grounded in the doctrinal teaching of Romans 1-11.

Weaver states, 'Our duty is always based upon doctrine. So what Paul is going to make in this passage is an application based on the doctrine that he has taught previously.'

The strong must bear the weak without pleasing themselves

Mature believers are obligated to bear with the scruples of the weak, not to indulge self but to obey God.

Weaver says, 'We then that are strong ought to bear the infirmities of the weak and not to please ourselves... the strong are obligated to bear the weaknesses of the weak.'

Pleasing our neighbor means edification, not compromise

The command to please our neighbor is for his spiritual benefit and building up, not catering to every whim.

Weaver explains, 'The word please... does not mean to cater to everyone's whim and demand... it is to be for his good... to edification.'

Christ's example calls us to participation in suffering

Christ bore reproaches meant for God, and we are called to follow His steps in bearing with others.

Weaver quotes 1 Peter 2:21 and says, 'Here is participation in verse 3. Christ pleased not himself, but the reproaches that fell upon God the Father fell upon the Lord Jesus Christ.'

Old Testament Scripture is for our learning and hope

Everything written in the Old Testament was written for our instruction, providing patience, comfort, and hope.

Weaver says, 'Everything that was written in the Old Testament was written for us... that we through patience and comfort of the scriptures might have hope.'

Like-mindedness is a gift from God, not forced conformity

Unity of mind comes through patience and study, not coercion; it is a work of God in response to prayer.

Weaver states, 'Having the same mind is not something that can be forced. It is not something that can be demanded. It is not something that can be coerced.'

We must receive others as Christ received us—as sinners and in ignorance

Christ received us while we were sinners and enemies, and in our ignorance; we must extend the same grace to others.

Weaver says, 'When our Lord received us, he received us even though we were sinners and previous enemies of his father... He also received us in our ignorance and darkened mind.'

Sin is defined by God's law, not personal positions

Disagreements on non-moral issues are not sin; only transgression of God's law constitutes sin.

Weaver states, 'Sin is determined by the Word of God... if you do not hold a position that's contrary to God's law, it is not sin.'

Scripture References

Romans 15:1-7: Primary text of the sermon, commanding mutual reception among believers.
Romans 14:1: Parallel command to receive the weak in faith, using the same Greek word proslambano.
Psalm 69:9: Quoted in Romans 15:3, 'The reproaches of them that reproach thee fell on me,' applied to Christ.
Matthew 26:42: Christ's prayer in Gethsemane, accepting the Father's will rather than pleasing Himself.
1 Peter 2:21: Christ suffered for us, leaving an example that we should follow His steps.
1 Corinthians 10:1-12: Old Testament events as examples for New Testament believers, written for our admonition.
2 Timothy 3:16-17: All Scripture is inspired and profitable for doctrine, reproof, correction, and instruction.
Romans 5:1: Justification by faith brings peace with God; the Bible is our treaty as surrendered rebels.
Romans 5:8-10: Christ died for us while we were yet sinners and enemies, demonstrating how He received us.
Colossians 1:21: We were alienated and enemies in our minds, yet Christ reconciled us.
Ephesians 4:18: The lost have darkened understanding and ignorance due to blindness of heart.
Mark 4:33: Jesus spoke the word as they were able to hear it; God gives truth gradually.
Matthew 10:40-41: Receiving a disciple is receiving Christ and the Father; receiving a prophet brings a prophet's reward.
John 13:20: Receiving those Christ sends is receiving Christ and the Father who sent Him.
Matthew 25:34-45: Service to the least of Christ's brethren is service to Christ Himself; neglect is neglect of Christ.
Hebrews 6:10: God does not forget work and love shown toward His name in ministering to the saints.
2 Thessalonians 3:14-16: If a brother disobeys, note him but admonish him as a brother, not an enemy.
1 John 3:4: Sin is the transgression of the law; sin is defined by God's law, not human positions.
Romans 12:16: Be of the same mind one toward another; do not be wise in your own conceits.
Philippians 2:2: Fulfill joy by being like-minded, having the same love, being of one accord, of one mind.

Historical References

Albert Barnes' commentary on Romans 15:3: Weaver quotes Barnes' five points on how Christ did not please Himself, including bearing with disciples' ignorance and ambition.
Diotrephes in 3 John: Example of a domineering spirit who refused to receive the apostles and cast out those who did.

Important Quotes

Wherefore, receive you one another as Christ also received us to the glory of God.

The central command of the sermon, establishing the Christian protocol of mutual reception.

We then that are strong ought to bear the infirmities of the weak and not to please ourselves.

Introduces the obligation of mature believers to bear with weaker brethren.

Let every one of us please his neighbor for his good to edification.

Defines the purpose of pleasing others as spiritual building up, not self-gratification.

For even Christ pleased not himself, but as it is written, the reproaches of them that reproach thee fell on me.

Christ's example of self-denial and bearing reproach for God's sake.

Now the God of patience and consolation grants you to be like-minded one toward another according to Christ Jesus.

Paul's prayer for unity, showing that like-mindedness is a divine gift.

That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The ultimate purpose of mutual reception and unity: glorifying God.

Receive one another to the same degree and in the same proportion that Jesus Christ received us to the glory of God.

Weaver's paraphrase emphasizing the extent of the command.

He that receiveth you receiveth me and he that receiveth me receiveth him that sent me.

Shows the profound connection between receiving believers and receiving Christ and the Father.

Discussion Questions

[Question]

What does it mean to 'receive one another' in practical terms, and how does this differ from mere tolerance?

[Context]

Weaver explains proslambano as receiving with open arms, into one's heart and friendship.

[Question]

How can we bear the infirmities of the weak without compromising truth or enabling sin?

[Context]

The obligation in verse 1 is to bear with weaknesses, but Weaver clarifies that pleasing is for edification, not catering to whims.

[Question]

In what ways did Christ not please Himself, and how can we imitate His example in our relationships?

[Context]

Weaver lists five points from Albert Barnes on Christ's self-denial, including bearing with disciples' errors.

[Question]

Why is it important that Old Testament Scriptures were written for our learning, and how does this affect our view of the whole Bible?

[Context]

Weaver argues that all Scripture is profitable and that Old Testament examples apply to us.

[Question]

What is the difference between unity and uniformity, and why does God command like-mindedness rather than identical opinions?

[Context]

Weaver discusses homothumadon and says the Scriptures demand unity, not conformity.

[Question]

How does receiving a fellow believer relate to receiving Christ and the Father?

[Context]

Weaver cites Matthew 10:40 and John 13:20 to show the serious implications of reception or rejection.

[Question]

What are some reasons we fail to practice Christian protocol, and how can we overcome them?

[Context]

Weaver identifies ignorance, pride, and lack of realization as hindrances.

[Question]

How should we handle situations where a brother is in sin, according to 2 Thessalonians 3?

[Context]

Weaver notes that even then we admonish as a brother, not an enemy.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T12:29:58Z