So, one of the things that many non-Christians say about Christians is that Christians are often very judgmental and unloving.
In fact, I think one of the things that non-Christians would say about Christians is that not only are we very judgmental and unloving,
that we're often nitpickers, and in fact, we're the type of deadly nitpicker that will leave no nit unpicked when we're examining other people's lives.
And some of this criticism of us is unfair.
I know there's a guy I talk to all the time at Starbucks, and I mean, he's actually the most opinionated guy that I know,
but he accuses me of being very judgmental because I disagree with him on one or two moral issues.
And I don't think in that particular case it's fair.
But the fact of the matter is, is that the non-Christian complaint about Christians being judgmental,
about us picking fights, about us having cold, unloving hearts, is often true.
But what I think the average non-Christian isn't aware of is that the Bible agrees with them.
The Bible says that Christians are in danger of having unloving, cold, hard hearts,
and of being judgmental nitpickers who leave no nit unpicked.
But in fact, when a non-Christian complains about us, they're just saying, in a sense, what the Bible says and warns us about.
So we're going to look at that text because I don't think any of us wants to have a cold, unloving heart and to be a judgmental nitpicker.
So it'd be a great help if you open your Bibles and turn to Romans 14 because this is really what the chapter is about.
It's warning us about the problem of becoming judgmental, cold, hard-hearted, even while we believe all the right things about God.
And so it's a really important text for us to think about.
And it's Romans chapter 14.
And we'll begin reading.
Just we'll look at the first four verses and then we're going to pause.
And we're going to have to camp at the beginning of the verse for a bit of time
because it's one of those texts which I'm going to show in a moment that we think we know what it means, but we actually don't.
And the problem, anyway, we'll get to it.
Romans 14 verses 1 and following, we'll read the first four verses at first.
As for the one who is weak in faith, and just sort of pause right there.
In chapter 15 verse 1, it's going to talk about the strong in faith.
So all the way through the chapter 14, it's sort of Paul is setting up.
He doesn't use the word strong in faith until chapter 15 verse 1, but that idea is present.
He's contrasting the strong in faith to the weak in faith all the way through this chapter.
And that's important just to note.
So read this again.
As for the one who is weak in faith, welcome him, but not to quarrel over opinions.
One person believes he may eat anything, while the weak person eats only vegetables.
I'll explain what this is in a moment.
It's not complaining about vegetarians.
Let not the one who eats despise the one who abstains.
That's the one who eats meat.
And let not the one who abstains pass judgment on the one who eats.
For God has welcomed him.
And just pause for a second.
The word judgment here doesn't just mean like a type of a judgment, like a good judgment.
Oh, I'm coming up to the intersection here.
Should I make, do I go left or right?
Well, you make a judgment that you're supposed to go left or right.
What it's talking about here is judgment's a good word, but it can have either a sort of a,
just a neutral connotation or a bad connotation.
And here the word has a bad connotation.
It means that you've, you've, you've looked at somebody, you've judged them, you found them guilty, and you've sentenced them to a terrible penalty.
That's, that's what's, that's what it's saying here in the Greek.
So it's, it's judgment.
In this particular case, it's judgment with a very, very bad connotation.
Hard-hearted condemning of another person.
You don't consider them innocent until proven guilty.
You find them guilty.
Find them worthy of a punishment.
I'll just read it again.
Verse 3, let not the one who eats despise the one, despise, note that, despise the one who abstains.
And let not the one who abstains pass judgment or condemn the one who eats.
For God has welcomed him.
Who are you to pass judgment?
All the way through here, the word judgment has that condemnatory sense.
Who are you to pass judgment on the servant of another?
It is before his own master that he stands or falls.
And he will be upheld, for the Lord is able to make him stand.
And just one other note here, the word translated servant, I'll read it again.
Who are you to pass judgment on the servant of another?
In every case in the New Testament where you see the word servant, or some of your translations will say slave or bond servant,
it's translating the word doulos.
There's only four places in the New Testament where a different word is used, and this is one of the four places.
And this is not the word doulos, which either is translated as slave or bond servant or servant.
The word here basically means like they're a servant, but they're like they're part of the family.
It's a very close, intimate word.
I don't know how else to say it other than this isn't just an employee or a slave.
This is like they're, it's almost like another son or like another daughter.
This is one of the only the four places in the New Testament where that word is used underneath that.
So just to listen to it again in verse four, who are you to pass judgment on the servant?
The person who to the Lord, they are as close to the Lord as a son or a daughter, as a brother or a sister.
That's how close this person is to the Lord.
It is before his own master that he stands or falls, and he will be upheld, for the Lord is able to make him stand.
So let's just sort of take a pause, because we have to sort of understand who the weak in faith are and who they're not,
and who the strong in faith are and who they're not.
If we don't sort of have a bit of a sense about this, we're going to misunderstand the text.
So the first thing to understand is that they're not, Paul is not making a point here about how we would usually use weak in faith.
There are many of us here today who are just really beat up by life.
Some of us have maybe had a traumatic or terrible event in their past, and we're still living with the echoes of it, and it's still very real.
I mean, I talk to some people sometimes, and they'll tell me about a traumatic event,
and I'll think it happened just a week or a month ago, and it might have happened 5, 10, 15 years ago.
It was an event that just completely rocked them, knocked their stuffing out of their life.
Some of us are dealing with weakness because we're just struggling with depression.
Maybe we're struggling with a besetting sin that we just can't seem to get over.
Some of us are just getting old and just making us feel weak.
And that's often how we use the word weak, just beat up by life and circumstances, and that's not what's being meant here.
The Bible has lots to say for those of us who are struggling with that, but this isn't a text about that.
It's talking about something quite different.
In fact, hopefully I'll be able to show you in a moment what the text here, what is meaning by the weak,
is from a sociological or psychological point of view, a person we might think of as being very strong
because they're very confident.
They're very articulate.
They have lots of energy.
They're filled with zeal and fervor.
And it's a person who can be like this that the Bible is describing as being weak in faith.
And the other thing to understand about this text is that the Bible is not describing people who are non-Christians,
who are maybe just getting a little bit of faith.
We're trying to sort of sort out if they're members of the faith.
Whenever you see the word faith in the book of Romans, just to make sure you have a bit of a sense about it,
just remember this phrase.
You can't be half pregnant.
You're either pregnant or you're not.
And the book of Romans talks about a saving faith that makes you right with God.
And when God has made you right with himself, then you're his.
You might be just weighed down with a besetting sin.
You might have had a financial thing happen to you or a physical thing happen to you,
or you might be dealing with an illness of a loved one or the death of a loved one that just completely,
you might be dealing with just unbelievable.
The bills are higher.
Your bills are higher than the ceiling.
You're really weighed down.
It doesn't mean you're not a Christian.
It just means you're a Christian who's really weighed down by life.
And that's, once again, not what the weak in faith is describing here.
It's describing something else.
And maybe the way to get it is to tell you something that happened when I was potty training one of my kids.
And I can't remember now which one it was, thank goodness.
But so, you know, they're trying to get out of diapers and learn how to poop, sorry, on a toilet rather than the diaper.
So they say, yeah, I have to go to the bathroom.
So they go to the poop and, you know, they're just sitting there.
I'm standing by just, you know, thinking.
The little child is lost in thought.
They're very articulate.
And all of a sudden, out of the blue, my child says to me, God has really big teeth.
I was just daydreaming.
Now I'm looking.
And then the child says that God has really big fangs and really big claws.
Nothing has bigger teeth and fangs and claws than God.
He has the biggest teeth and fangs and claws of anybody.
So I think to myself, my budding theologian, I said, well, what makes you think that?
And the child says, well, God is stronger than monsters.
And I, my Sunday school teacher, maybe it was Louise, told me I don't have to be afraid of monsters
because God is stronger than monsters.
And monsters have big teeth and fangs and claws.
So God must have bigger teeth and bigger fangs and bigger claws.
Isn't that wonderful?
If you're very curious about this, it's really important.
If you Google sometime horrid red things, an essay that C.S. Lewis wrote,
and he talks about how, anyway, horrid red things.
It's a great article to look up on the Internet or find in one of his books.
So, you know, so I said to my child, yeah, that's exactly right.
You don't have to be afraid of monsters, et cetera, et cetera.
So within, you know, his or her little mind, that's how they understood how powerful God is.
And that's completely and utterly fine.
Now, if that child went on to become 35 and they still thought that God had claws, et cetera,
there's some problems, right?
And we can all laugh at it because we can understand that it's just, you know,
he or she trying to figure out a complicated, you know, theological truth.
But here's the problem.
We don't understand when our culture forms us to make big mistakes about what the Bible is saying.
We don't realize it when we are doing the adult equivalent of big teeth and fangs.
And so when we think of strong and weak, we think in physical or intellectual or aesthetic or class, social class terms.
That's how we think.
We think of the strong person being the well-educated person.
We think of the strong person as being the articulate person.
We think of the strong person as the one who has lots of energy.
We think of the strong person as being the one who's very confident, the one who's able to get their way, the one who can manage people, the one who can be very, very persuasive.
We think in sociological and psychological.
We think in cultural terms.
And so when we see this word strong, we tend to think of it in terms of these types of cultural categories.
But that's not at all.
If we read that all the way through this, we're going to misunderstand the text.
All the time we read it in Romans 14, we're going to misunderstand it.
Just as it would be if a person still thought that God literally had fangs and claws and big teeth.
The Bible here is talking about something different, which means that you don't have to be well-educated to be strong in faith.
And you don't have to be of the upper middle class or go to Oxford or to be young and healthy or to be beautiful to be strong in faith.
The Bible never says that any of these categories are the same thing as being strong in faith or being wise.
Never.
We bring these cultural things to the Bible.
But the Bible, if we're careful, is always undercutting them.
Andrew, if you could put up the first point, please.
No, not the text.
Sorry.
There we go.
The strong Christian has a clear knowledge of both the gospel and the Bible and can thereby distinguish between what is first order, second order, and error.
And I'm going to explain that in a moment.
But the first thing to understand is don't instantly slip into thinking in terms of cultural categories.
Some of you may say, oh, dang, I couldn't pass a theology test on stuff like that.
I couldn't write about stuff like that.
Let me tell you, in my previous church, there was a man named Artie.
He's with the Lord now.
If he was here now, he'd be all red-faced.
And afterwards, he'd be a bit grumpy with me for using him as an illustration.
But he's with the Lord.
I'll use him as my illustration.
Man named Artie.
He had a grade 2 education.
When I knew him, and he was in his late 80s, he lived...
You know, if you think places like Eganville and Killaloo are rural, where Artie lived is where people in Killaloo think it's rural.
He was a hillbilly.
He had a grade 2 education.
Just because a person only has a grade 2 education doesn't mean they're not smart.
It just means they don't have book learning.
He built his own sawmill.
He could fix anything with a motor.
He could do electrical wiring.
He built his own house.
He worked hard with his hands and provided for his wife and his many kids and was beloved by his grandkids and all that.
But let me tell you, Artie, with his grade 2 education, he might not have been able to either pronounce or spell a whole pile of complicated Greek and Latin and theological words.
But he had a clear knowledge of the difference between first and second order things.
If you asked Artie, do you have to be a real...
You know, is it the case that only real Christians...
You know, is it a case, Artie, that, you know, if you don't have the right view on baptism, if you believe that, you know, you have to be baptized as a child or you have to be baptized as an adult, do you think that's really essential to the Christian faith?
Artie would have shook his head.
No.
That's not essential to being what's really important in the Christian faith.
You could go through a whole list of things, and I bet you any money that Artie would have got all of those distinctions right.
Grade 2 education.
So don't...
When you read this, that's why I say clear knowledge.
Because some people aren't very articulate, but they know it.
They live it.
Now, this isn't...
I'm not...
By saying all this, I hope you don't go away thinking that I'm encouraging you to be stupid.
God has given some of us IQs that are through the roof.
Use them to the glory of God.
Some of us, God has given the ability to really be disciplined and study.
Use it to the glory of God.
I'm not putting anybody down here.
I just don't want us to automatically think that because you teach at Oxford or Wycliffe, they can understand these things better than Artie.
That's, in fact, definitely not the case.
The well-educated people can throw a whole pile of big, complicated theological words at you, but ultimately it's just they're confused and they're weak in faith.
Now, in the text here, we're going to unpack this a little bit, right?
So what this text is trying to get across is that the strong Christian has a clear knowledge of both the gospel and the Bible and can thereby distinguish between what is first order, second order, and errors.
And here in the text, Paul gives four examples of a second order issue.
Just four examples, but there's four.
The first one here is in verse 2.
One person believes he may eat anything while the weak person eats only vegetables.
Just for the record, my wife has been a vegetarian for a long time.
I was a vegetarian for five years, so I'm not saying this because I have some special pleading that is referring to vegetarians as being weak in faith.
Paul is saying here that it's a thing indifferent.
But what the context probably is is that in the time that Paul wrote, every idolatry was mixed into everything.
And most of the meat that would have been served in the market was first sacrificed to a pagan god or goddess.
And so Christians were trying, people who became Christians out of paganism, or even Jewish people who didn't sacrifice the animal to a god or goddess before they ate it,
they were trying to sort out how to live and follow Jesus.
And so some people were saying, the only way to do it is just to only eat vegetables, never eat any meat.
That's the safe way.
And Paul is saying, no, no, no, you've misunderstood the issue.
Being a vegetarian or eating meat isn't a first order issue.
And then if you go down a little tiny bit to, sorry, I lost my page here, it's a terrible, oh yeah.
If you go down to verse 5, there's another example.
One person esteems one day is better than another, while another esteems all days alike.
Each one should be fully convinced in his own mind.
Here it's not probably referring to keeping the Sabbath.
It's referring to something that if you're at all from an Anglican or a Roman Catholic or Lutheran or Eastern Orthodox background,
you have a bit of a sense of it.
I'm not making this up.
And for some of you, if you're not familiar with the weirdness of Anglicanism,
this will maybe come a complete and utter surprise.
And by the way, I'm going to have to be really careful here.
And I ask your prayers for me.
I struggle with this all week.
And so I ask your prayers.
I have two things.
I don't want to give you folks the impression that I am stridding around on the stages of I'm a strong Christian.
And everything that I know perfectly, the difference between strong and weak.
I'm not saying that.
I don't want to give that impression.
The other thing is in some of these cases, I might inadvertently lead a brother or sister to fall
because I'm going to talk about alcohol and other types of things.
And I don't know how to use examples to deal with the text without talking.
But, you know, I don't want to lead anybody into falling.
So just, you know, pray that the Lord will cover this place, okay?
I'm not trying to be proud.
I really am not.
But use this example about Anglicanisms and special days.
There's some Anglicans who believe that you shouldn't say the word hallelujah during Lent.
Sorry, I smile because I think it's ridiculous.
I apologize.
So this is a true thing.
I was in a meeting and the budget, this was a big meeting for like a national group.
And they were all Anglicans.
It was Annick.
And we got a financial report.
And it was way better than the bishop was expecting.
He said, hallelujah, look at this.
And he was told off by somebody in the room.
I am not making this up for saying hallelujah during Lent.
Now, this shows how fallen I am.
Some of you who are old, remember that old chorus?
Hallelujah, hallelujah, hallelujah, hallelujah, praise ye the Lord.
You know, you often get the guys and the girls standing up.
I immediately wanted to go into singing hallelujah, hallelujah, hallelujah, hallelujah, praise ye the Lord.
And look right at the guy who told off the bishop.
That just shows how fallen I am.
Okay?
But it just, you know, maybe it's like, maybe it's in some evangelical churches, real evangelical churches, real charismatics, real godly Christians.
They fast once a month.
When the pastor calls for a day of fasting, real Christians fast.
Look at all those other second class Christians who don't.
Okay?
Special days.
The Bible doesn't say anything about these special days.
It's not a first order issue.
Another example that the text gives is verse 14.
We'll start at verse 13.
And therefore, let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother or sister.
I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it is unclean.
And what this is referring to is that, you know, whether it's a Jewish person who's become a Christian at the time or whether it's just a pagan who's, you know, reading what we now call the Old Testament.
He's just reading Isaiah.
He's reading Leviticus.
He's reading Deuteronomy.
And he comes to the conclusion that he has to follow all of the Old Testament laws in Leviticus and in Deuteronomy and in Numbers and Exodus.
He has to follow them all.
And he starts to become that he has to follow or she has to follow these things.
And what happens here is that they haven't understood the significance of the gospel.
And they haven't understood how Jesus has said himself that all foods are clean.
They haven't understood that Jesus is, in a sense, the great lamb, the lamb of God who takes away the sin of the world,
that he is the way that we are made right with God, not by keeping these commandments and that all of these dietary things, they had their place,
but Jesus has inaugurated a new covenant.
They don't understand that.
And that's still a common thing.
It's amazing how many people, often in more evangelical and charismatic churches, they almost become Jewish worshipers.
Like they want to get the Jewish trumpet to blow and they want to wear Jewish prayer shawls.
And you can just sort of tell that they wish they were Jewish.
They want to add all sorts of other Jewish stuff.
And it's a common problem.
It's a recurrent problem.
And Paul says it's an example of being weak in faith.
And there's just one other one, which was a really important one for me when I was a teenager, but I don't care about any more.
It's, where is it here?
Verse 21.
We'll start at verse 20.
Do not, for the sake of food, destroy the work of God.
Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats.
It is good not to eat meat or drink wine or do anything that causes your brother to stumble.
In other words, being a teetotaler.
And, you know, there are many, many Christians who believe that you shouldn't drink alcohol.
It's even a condition of membership in some denominations.
I don't know, it used to be in the Salvation Army.
But some, I think, I won't go into other denominations where it's still a, you know, a part of membership.
It's considered to be an essential part of the Christian life.
And Paul says here that they're wrong.
It's not an essential part of the Christian life to abstain from alcohol.
Here's where I don't want to cause anybody to fall.
But it's not an essential part of the Christian faith.
I can remember because even though I came to faith, I was getting deeply involved in the counterculture,
and I came to faith through the Jesus People movement.
My Christian memory was a very fundamentalist type of church.
And even though I didn't really like the church very much, and I found it boring and irrelevant,
when I came to faith in Jesus, a lot of that still carried over with me.
And I still remember, to my shame, one day how there was a fellow who had really been very, very, very helpful
and important to me in helping me to grow as a Christian.
And I happened to be in a bus.
And as I was in the bus, I looked out the window, and he was walking carrying a six-pack of beer.
And I despised him in my heart.
I despised him in my heart.
And said, I'm not going to listen to this guy anymore.
What type of Christian carries a six-pack down Bank Street?
I'm just telling you what went through my heart.
But I was wrong.
I was wrong.
You see, what Paul is trying to get at is that the Gospel and the Bible makes a distinction between first and second order things.
And if we don't understand the distinction between first and second order things,
we're going to keep getting into trouble in the Christian life.
And some Christians have the problem that they want to make,
and that's why I put it here, first and second order things in error.
Because the Bible here isn't saying,
so some Christians, the problem they have is they want to make everything black and white.
You voted for Harper?
How can you be a Christian if you voted for Harper?
You didn't vote for Harper?
How can you be a Christian if you didn't vote for Harper?
You listen to that type of music?
How can you be a Christian and listen to that type of music?
How can you be a Christian and dress this way?
You know, real friends don't invite their friends to go to Starbucks.
I read that on a blog just a little while ago.
Like, you know, and I bet they'd also say,
and Tim Hortons, whoa.
I mean, their eyes would probably roll up and around their head a few times like that, you know.
Tim Hortons, gosh, that's even worse, you know.
And how many people at Tim Hortons fans love making fun?
I know one guy who goes to Tim Hortons all the time.
He calls Starbucks five bucks.
Because unlike Tim Hortons, you can't get a coffee for less than five bucks at Starbucks.
So he calls it people who go to Starbucks,
there you go, off the five bucks.
Let's go get that coffee at Timmy's, my double-double, you know.
And here's the thing.
It's a human problem to make these.
In fact, this is really significant,
that it is in fact a human problem.
And one of the things which is so significant is why it's a human problem,
even in secular culture, of making these types of distinctions,
of turning everything into black and white,
or getting all caught up on the things which really don't matter.
And it's interesting that the Bible articulates this as a problem
and sees the gospel as a solution.
And that as we read the Bible and go deeper into the Bible,
that as the gospel forms us,
we'll realize that there are some things which are essential,
which are central, which we can't give up.
But most other things in life are second-order things.
And even some things in the Bible are second-order things.
I would suggest that today,
baptism is a second-order thing.
And I've now offended a whole pile of people,
but I think it's a second-order thing, not a first-order thing.
Christians in good conscience read the Bible
and believe that God allows the baptism of infants.
And Christians read the Bible and in good conscience
believe that God restricts it to adults.
I think that's a second-order issue.
I think whether you're premillennial or amillennial,
that's a second-order issue.
Christians in good conscience differ on those things.
But more significantly,
second-order issues is what type of music you sing in church.
The Bible doesn't tell you that there's a godly key
and all other keys are ungodly,
or that there's a certain progression of notes,
which is the godly progression of notes,
and every other progression of notes is ungodly.
It doesn't tell you whether you can use written prayers
or not use written prayers.
Any one of those things can be completely and utterly abused.
I was at a wedding once,
and they asked this minister to do an extemporaneous grace over the food.
14 minutes long at a wedding.
14 minutes extemporaneous.
The guests did not have to have
the entire history of salvation recounted for them.
They were just hoping for,
oh, Father, bless Bob and Betty.
May they have a great marriage.
Thank you for this food.
Bless us and help us to support Bob and Betty
in their married life.
Amen.
That was all they wanted, not 14 minutes.
Anything can be abused.
There's a whole pile of things around music
and church structure that are set,
like not even, like they're like third order issues,
and that doesn't even count the other issues,
which is another type of second order issue,
which is, true confession,
I don't really like Beethoven.
I like Bach.
I don't like Beethoven.
You know, I really like that weird experimental jazz music
that goes all crazy, that's instrumental.
I actually find that very relaxing.
I like working with it in the background.
I like listening to Hillsong United and Bethel.
I like French vanilla ice cream
and barbecue potato chips,
not together in the same bowl.
First the barbecue potato chips,
then the ice cream,
and then maybe back to barbecue potato chips
because I have a weakness for them.
You see, the thing about them,
these are all completely and utterly indifferent.
It's not that anybody,
that's what Paul is trying to get here.
And Paul is saying that it's rooted
in the very nature of the gospel,
and that as we get deeper into the Bible,
it leads us into a deeper sense.
Could you put up the next point, Andrew?
I think it's often mistakenly quoted by Augustine,
but it's actually,
isn't that a great name?
Robertus?
Any of you people are looking for new baby names
for your son?
There's just a spectacular one,
and he'll be the only one in his class.
Yes.
Robertus Meldenius,
in essentials unity,
in non-essentials liberty,
in all things charity.
In essentials unity,
in non-essentials liberty,
in all things charity.
Now,
I'm going to have to do something here,
which I didn't really want to do.
I wrestled with it all week,
but I wouldn't be serving you
as your pastor
if I didn't do it.
And so,
last week I talked about same-sex marriage,
and I'm going to talk about it again.
Because it's very relevant
for the state of the church right now.
And so,
it's not that I have a bee in my bonnet.
You know what it is?
I was trying to think of an analogy.
It would be as if,
in the Second World War,
the Second World War starts,
and there's a soldier,
a Canadian soldier,
and they happen to be on leave or something,
and they're in England,
and they wire home,
and say,
oh,
the Second World War has started.
I'm going to rush home as fast as I can
to defend the Canadian border
against the Americans.
And the commanding officer would go,
no,
go to Holland.
Go to Poland.
Like,
go to where the battle actually is.
And there is increasingly a move
within the church
to say that same-sex marriage
is a second-order thing
that Christians can differ over.
In fact,
often,
people who can use all sorts of fancy
Greek and Latin words,
they'll look at Romans 14 as an example,
and they'll use the example of food laws
as how it's just one of those things
that Christians can differ over,
and they are completely and utterly wrong.
You're wondering what I really think?
Sorry.
They're completely and utterly wrong.
They're completely wrong,
especially using the book of Romans.
Romans 14,
Romans 1,
is one of the most important texts
understanding the nature of acting
on same-sex attraction.
And just if you were here last week,
you'll see that twice,
just in the verses before this,
Paul upheld the biblical teaching of adultery,
of porneia,
the porneia word group.
And in that,
the Christian teaching is
that God has made sexual knowing
as a good thing,
but sexual knowing
is to be a great gift
that is to be exercised
only within the context
of a one man to one woman
in holy matrimony,
and that any sexual knowing
or sexual stimulation
outside of that
is guilty of porneia.
The Bible treats it
not as a second-order issue,
but as a first-order issue.
And so to try to twist this
as if,
especially in the book of Romans,
after what's just gone on
all the way through
in Romans 13 and Romans 1,
to try to make it look now
as if same-sex marriage
is a second-order thing,
it's just not what
the Bible teaches.
Now, I'll talk again
in a moment,
and it breaks my heart
to use this as an example.
I just,
I don't want Christians
to be misled.
It's,
you just can't be misled
about it.
I really don't want that.
sometimes,
you see,
what the Bible here
is saying
about the difference
between first
in essentials unity,
in non-essentials liberty,
and in all things charity,
it's a very,
very wise statement
by this old German guy
who wrote during
the Thirty Years' War,
by the way,
during the war
between Protestants
and Catholics.
That's when he wrote this
as part of an essay.
And,
the Bible wants us
and calls us
to make important,
understand important
first-order things
and be willing
to argue for them
in a charitable way.
It's just also saying
that the closer,
the more we understand
the first-order things,
the more we understand
that these other
second-order things
are just things
that we just have to
treat as things
of liberty.
Just quite a few years ago,
I went to an international
consultation in Kenya.
It was in,
I think,
the year 2003.
And I was one of four Canadians
who went to this
international consultation
of about 150,
200 people at it.
And in my group,
my discussion group,
which was on
the uniqueness of Jesus,
there was four guys
from England,
all with PhDs
from Oxford and Cambridge.
There was me,
duh.
Carlton grad.
An Ottawa U grad.
I mean,
that just makes
the Oxford and Cambridge guys
quake in their boots
when they hear
you went to Carlton
and Ottawa U.
Sorry,
I went to both,
so I can make fun about it.
Right, okay.
So anyway,
and then the other
like 12 people
in it were all
from Africa,
Sri Lanka,
India,
you know,
Asia.
And as we went
into this topic,
I started to notice
that these four guys
who were from England,
or three of them
in particular,
and the other guy
got wrapped up in it,
they started to make
all of these things
undermining the uniqueness
of Jesus.
They also kept making
disparaging comments
about the fact
that there are demons.
And I put up with it
a little bit at first.
I had gone into this thing
thinking that I was going
to have to check
my cultural blinders
at the door
because I wanted
to really learn
from my African brothers
and sisters
and my brothers and sisters
from India
and Sri Lanka
and Asia,
and I was just going
to have to understand
that there were going
to be cultural differences.
I hadn't come expecting
that I was going
to have to listen
to somebody from England
undermine the deity
of Jesus,
the uniqueness
of his death
upon the cross,
the fact that he is
God's provision
for salvation.
So I started
to argue with them.
And it felt really
uncomfortable.
I was the only one
arguing with them.
And this was a consultation
that went about six days.
I did this for two days straight.
I constantly was arguing
with them.
Nobody was backing me up.
I felt very discouraged.
So I decided
I was just going
to be silent.
I was just going
to roll my eyes.
No point getting
into arguments
all the time.
Then just after
I had given up,
a couple of the
African brothers
and a Sri Lankan brother,
they were all men,
they came and said,
can we talk with you?
Can we have tea with you?
I said,
well, I'll have coffee
but you can have tea.
And they said,
they came to this event
just like me.
It was really neat.
The Sri Lankan
and African brothers.
They said,
we came to this event
realizing that different people
from cultures
speak different ways.
And when we heard
these people from England
speaking these things
about Jesus,
we just thought
we weren't understanding them.
Like it sounded wrong
but maybe it's just
the way somebody
from the first world talks.
But then over
these last two days,
we've heard you argue
with them
and everything you said
we agree with.
And now we realize
that these guys,
it's not a second order thing.
They're undermining
a first order thing.
So they told me
that they wanted,
they still wanted me
to do most of the talking
because they felt
a little bit uncomfortable
that English wasn't
their first language,
right?
But it was a very,
very different thing
and it eventually
had to be dealt with
at the conference.
So here's the thing,
is the Bible's not saying
that we stop making judgments
about first order things
like the resurrection,
the incarnation,
the virgin birth,
but basic sexual morality things.
But there is a huge area
of second order things
that we just have to
practice liberty with.
That's what the gospel
is leading us to.
And the gospel is leading us
not just to this,
but not to abuse our strength.
I have to be careful
at the time.
I'm going to have to wrap it up
a bit earlier than I want.
I want to go to a couple of prayers.
But if you could,
Andrew, put up the third point,
please, for me.
You know one of the things
which is really neat here
about if you go back
to Romans 14 verses 1 and following,
you know,
hopefully I've given you
enough of a context
that if you read Romans 14
you understand what's going on
in the text.
Notice here what it says,
it's for the one weak in faith
welcome him,
but not to quarrel over opinions.
One person believes
he may eat anything
while the weak person
perceives only vegetables.
Let not the one who eats
despise the one who abstains
and let not the one who abstains
pass judgment on the one who eats.
For God has welcomed him.
Who are you to pass judgment
on the servant of another?
It is before his own master
that he stands or falls.
He will be upheld
for the Lord is able
to make him stand.
So here's the thing.
What's so precious?
You know,
I would much rather
have been fighting battles
in the church
over the uniqueness of Jesus
than over things
like same-sex marriage.
Every single one of us
in this room
is sexually broken.
Every single one of us
has sexual issues.
And even those of us
who don't maybe
have directly sexual issues,
it's very, very hard
for a lot of couples,
for the man and the woman
to understand how to love
and respect each other.
There's often women
who don't seem
to be sexually broken
who are unable
to respect their husband
and don't even feel
remotely guilty about it.
In fact,
almost take it
as a badge of honor.
So every single one here
is sexually broken.
And I know that there are
people probably here
who find a powerful attraction
to a member
of the same sex.
And there are people here
who probably feel
very uncomfortable
in the biological sex
that they were born with
and feel that they should
be something else.
And here's the thing.
On the cross,
in the cross,
we see God doing
everything that has to be done
so that he can welcome
fallen, broken, imperfect,
but deeply precious
human beings
like you and me.
Jesus does this for us.
This isn't just a matter
of God putting up
a high, I'm open,
you're welcome to come in.
Like,
it would be as if
God wants to welcome
people in a place
and he comes into that place.
He crosses the ocean,
so to speak,
to welcome.
He comes and picks
a location.
He comes
and he pays
for a food to be,
a banquet to be put out.
He pays for the whole place
to be cleaned.
He pays
and provides
a tent
so that people
can be welcomed
into a place
that's protected
from the elements
where it's safe
because there's security
and where there's food
and there's provision
and everything is clean
and there's maybe
even provision
so that people can wash,
they can get new clothes.
He does everything
to do the welcoming.
He crosses the distance.
He sends Jesus
and Jesus pays
the price of our rebellion
so that we can be clean.
He's the one
who makes us clean.
He's the one
who deals with our rebellion.
He's the one
who deals with our shame.
He's the one
who perfectly accomplishes
the law.
He's the one
who will clothe us
with his righteousness.
And the cross
is God's powerful act
to welcome
sexually broken
human beings
like you and me.
And let me tell you,
he welcomes
but he doesn't affirm.
And he's not picking
on any particular group.
He welcomes
but he doesn't affirm
what we do.
On the cross,
Jesus accomplished
everything that needed
to be accomplished
for me to be welcomed
by God.
So I can only come
to him
in humble,
receptive faith.
Let's just,
in closing,
there's three prayers
just to try to bring
this home to you
and then we'll close.
I'll just read
each one of them out.
In fact, actually,
why don't we stand?
Do you want to join
with me in reading
each of these three prayers?
I know some of you
like to write,
make notes.
It'll all be on the web page
of one of these prayers
that speaks to you.
This is a way to try
to bring the points
of this home
in terms of how
we change our lives,
how we know
the freedom of Jesus,
how we start to be healed
of our mistake
and confusion
about first and second
order things
and being willing
to deal with error.
Would you say
this prayer with me?
Dear Lord,
I confess that I flatter
myself too much
to detect or hate
my own sin.
Please make me
a disciple of Jesus
gripped by the gospel
whom you are helping
to confess
how weak is my grasp
of the faith
and how quick I am
to condemn other Christians.
Help me to see
the log in my own eye
before I see the speck
in another's eye.
That's one of the things
that none of us
are going to say,
you know what?
I'm really weak
in faith like that.
I'm the hard-hearted
judgmental person.
It's a harder thing
to acknowledge that.
The Bible's inviting us
to pray into that.
Next prayer, Andrew.
Join me in praying this, please.
Dear Lord,
please forgive me
that thinking
that being right
is enough.
Please make me
a disciple of Jesus
gripped by the gospel
who will surrender
my freedom
for the good
of my brothers
and sisters in you.
Please help me
to live for your praise,
not my praise.
See, this is the text
that says
if you go
to have
a meal
with a whole pile
of Baptists
or Pentecostals
or a whole pile
of Reformed alcoholics,
you don't buy beer.
You just don't.
If you go
to witness
to Muslims,
you don't eat
a ham sandwich
while you brought
along your dog.
And if you invite,
if you come
to some Jewish Christians,
you don't serve them
a cream soup
with shrimp,
ham,
and beef.
You just don't.
The final prayer.
You got it up there?
Dear Lord,
please make me
a disciple
of Jesus
gripped by the gospel
who daily meditates
upon your word written
and who's growing
in their knowledge
of you
and of your truth.
Please deliver me
from idols.
Please renew my mind
and my heart.
Please help me
to live for your glory.
Let's just bow
our heads in prayer.
Father,
you know the different areas
that we're weak in
and you know those areas
that we're strong in.
You know those areas
where we have
a firm grip of the gospel
and you know,
Father,
those areas of our lives
where we're still
arrogantly filled
with legalism
and a religious spirit
and a condemning,
despising,
looking down our nose
at others.
And Father,
you know how
we don't even recognize
that that's what's going on
in our hearts,
that we feel self-righteous
and self-justified
about this.
And Father,
we bring this before you.
We want to be formed
by the gospel.
We want to be formed
by your word.
We want to live free.
We want to have strong minds
and soft hearts
and we want to live lives
that are loving of people
and bring honor
and glory to you.
Father,
we need your help.
We need your mercy.
We need to be gripped
by the gospel
and we ask that you would
gently but deeply
pour out your Holy Spirit
upon us.
And this we ask
in the name of Jesus.
Amen.