Romans 15:1-3

DISCOURSE: 1919
SELF-DENYING LOVE INCULCATED

Romans 15:1. 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 neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee, fell on me.

WHILST many scarcely ever dwell upon the atonement of Christ, and on that righteousness which he has wrought out for the redemption of a ruined world, others insist on these, almost to the utter exclusion of all other topics. But the Apostle Paul, who certainly was inferior to none in his regard for that fundamental doctrine of the Gospel,—salvation by faith in the Lord Jesus, was yet delighted to exhibit his Divine Master as a pattern and example of universal holiness. In respect to love in particular, he constantly urges us “to love one another, as Christ loved us.” In the words before us, he seems almost to go out of his way (if we may so speak) to introduce Christ to our notice in this view. He brings forward, as illustrative of it, a passage of Scripture, in which a person less conversant with the spiritual import of Scripture, or less alive to this important point, would scarcely have found any thing bearing upon his subject. Indeed he almost appears to apologize for this particular quotation, by observing, that “Whatsoever things were written aforetime, were written for our learning;” and that, consequently, this prophecy, even though it should not be thought to bear so directly and obviously upon his subject as some others, may properly be adduced in illustration of it. But this very circumstance tends so much the more to shew the importance of the subject in the precise view in which he has placed it. Let us consider then,

I. The example here propounded to us—

Two things are said of our blessed Lord,

1. He pleased not himself—

[And how true is this! View him in his incarnation: Was it to please himself that he left “the bosom of the Father,” and divested himself of all “the glory that he had with the Father from all eternity?” Was it to please himself, that, “when he was in the form of God, and thought it no robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant?” Was it to please himself that he was “made in the likeness of sinful flesh,” partaking of all our infirmities, and being “made like unto us in all things, sin only excepted?” View him in his life: Was it to please himself that till the age of thirty he worked as a common carpenter: and that, from the time he took upon him his ministerial office, he was subjected to evils and distresses of every kind; being from first to last “a man of sorrows and acquainted with grief,” as his daily and hourly companion? So poor was he, that he had not a place where to lay his head: and so hated, that he was “a sign spoken against,” a butt of contradiction to all the people of Israel. There was not any thing he either said or did, that did not subject him to fresh reproaches, and prove an occasion of offence to all around him. Incessantly was he represented as a deceiver, a blasphemer, and a devil, yea, as one who should not be suffered to live. His very first sermon would have been his last, if he had not miraculously withdrawn himself from his persecutors. Was all this undertaken and submitted to, to please himself? View him in his death. Was it to please himself that he consented to drink the cup of bitterness which his Father put into his hands; or that he was bathed in a bloody sweat in the garden of Gethsemane; or that he endured the hidings of his Father’s face, and expired under all the shame and agonies of crucifixion? No: at no one moment of his life do we find him consulting his own pleasure: his only object, his very meat and drink, was to do the will of Him that sent him.]

2. He submitted to all manner of indignities purely for our sake—

[It had been foretold by David that he should do so. The passage cited by the Apostle undoubtedly refers to Christ. Whatever reference in a subordinate way it had to David, its main import is that affixed to it in our text [Note: Psalms 69:9; Psalms 69:20. The other passages connected with these in ver. 9 and 21. shew infallibly that the Apostle cites the text in its true, and not in an accommodated, sense.]. Every one that was an enemy to God the Father, was an enemy to him: and every shaft directed against the Majesty of heaven, pierced his breast. Nor did he withdraw himself from this inconceivably distressing situation, till he had accomplished all that his sufferings were intended to effect. Such was his stupendous love to God, whose glory he sought; and to men, whose souls he had undertaken to redeem! This was the end which he proposed to himself in all: and “this was the joy that was set before him, as his only inducement to endure the cross, and to despise the shame.” Consult all the sacred records, the types and prophecies of the Old Testament, or the uniform declarations of the New Testament, and the salvation of man will be found to have been the one end of all that he either did or suffered: “He who knew no sin was made sin for us, that we might be made the righteousness of God in him” — — —]

Let us now proceed to consider,

II.

The instruction founded upon it—

This is two-fold:

1. That we also should not please ourselves—

[There is a proneness in men to follow their own inclinations, without considering what may be the effect of their conduct on the minds of others. But in no case whatever should we be guilty of this: it is directly contrary to love, the invariable character of which is, that it “seeketh not her own.” We have perhaps a clearer insight into the nature and extent of Christian liberty than others: but shall we therefore use that liberty in a way that may ensnare them, or wound their feelings? No: “the strong ought to bear with the infirmities of the weak, and not to please themselves.” The sacrifice must be made on the part of the strong; and the stronger any profess themselves to be, the more should this self-denial be exercised by them. This is a subject peculiarly worthy the attention of all who “profess godliness.” It is much to be lamented, that many carry their zeal for religious liberty to a very undue extent: the mere circumstance of a thing being required by law or custom, is sufficient to make them violent against it: and they would rend the Church into a thousand parties, rather than comply with a prescribed rite or ceremony, even of the most innocent kind. We mean not by this observation to justify the imposing of any thing which is wrong, or that admits of any serious doubt: but there must be, and there are in every Church under heaven, some rules and orders of human appointment; and, where there is no moral evil in them, they should be observed “for the Lord’s sake:” and to be rigid and fierce in our opposition to them, merely because they are established by law, whilst we conform to others that are established only by this or that particular society of Christians, is unreasonable, inconsistent, and highly unbecoming. Such was not the conduct of our blessed Lord, who, though he had no sin to wash away, submitted to John’s baptism, notwithstanding it had never been enjoined by the Mosaic law; and wrought a miracle to pay a tax, from which he might have justly pleaded his right of exemption. St. Paul also has in this respect set us a beautiful example, “making himself the servant of all,” and “becoming all things to all men, for the Gospel’s sake [Note: 1 Corinthians 9:19.].” This was a truly Christian spirit, which we should ever study to imitate; submitting cheerfully to an abridgment of our liberty in matters of indifference, instead of acrimoniously vindicating our rights, and “using our liberty for a cloak of maliciousness.”]

2. That we should seek rather the edification of others—

[To “please our neighbour” is an object well worthy our pursuit: for it is by pleasing him that we shall gain the more easy access to him, for the benefit of his soul. Not that we should attempt to please him by any sinful compliance: for “if in that sense we please men, we cannot be the servants of Jesus Christ.” The proper limit to our compliance is here assigned: we must go so far only as will be “for his good to edification.” Do we think him too much leaning to the side of needless scrupulosity or superstitious fear? let us not despise his weakness, but act towards him with all imaginable tenderness and forbearance. Do we behold in him a readiness to be offended or grieved at any liberty in which we indulge ourselves? let us cheerfully condescend to his infirmity in a way of conciliation and concession. To “win his soul” should be in our estimation a rich recompence for all the kindness we can manifest, and all the self-denial we can exercise. This was the line of conduct which St. Paul both enjoined to us, and himself practised: “Let no man seek his own, but every man another’s wealth — — — even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved [Note: 1 Corinthians 10:24; 1 Corinthians 10:33.].”

But to recur to the example of our blessed Lord, to which our attention is more especially directed. We see to what an extent he carried these virtues, even to a relinquishment of all the glory of heaven, and to a suffering of all “the pains of of hell,” for the welfare, not of his friends and brethren, but of his most inveterate enemies: yes, “even christ” (whose pleasure the whole universe ought incessantly to consult) “pleased not himself.” Shall we then be backward to deny ourselves? we, whose only hope is founded on the self-denial that Christ has exercised for us; and who are bound even to “lay down our lives for the brethren?” No: “Let the same mind be in us as was in Christ Jesus; and let us look, not every man on his own things, but every man also on the things of others [Note: Philippians 2:4.].”]

The subject thus viewed may well suggest to us the following reflections:
1.

How extensive and amiable is true religion!

[Religion consists not in notions, nor even in outward actions; but in the habits and dispositions of the mind: it consists in a subjugation of self in all its bearings, and in a conformity of heart to the mind that was in Christ Jesus. And O! what a world would this be, if true religion universally prevailed! Some have thought that piety thus exercised would excite admiration in all who beheld it: but unhappily we know the contrary: for our blessed Lord exhibited it in its utmost possible perfection; and was the more hated on account of the brightness of his example. But still there is something in this conduct that carries its own evidence along with it; and we cannot but feel, that the more it prevails, the more happiness must be diffused all around us. Only conceive, for a moment, every professor of Christianity “walking precisely as Christ walked,” “not pleasing himself” in any thing, but studying in all things to please, and benefit, mankind! Conceive him to be so intent on this blessed work, as readily to bear all manner of reproaches and distresses for the furtherance of it! Could this fail of diffusing happiness wherever he went? Let it then be our endeavour to foster, both in ourselves and others, this heavenly disposition: and “whatever is true, honest, just, pure, lovely, and of good report, if there be any virtue, if there be any praise, let us think of these things,” and practise these things [Note: Philippians 4:8.]; that so all men may “see that we are Christ’s, by the Spirit which he has given us.”]

2. How little is there of true religion in the world!

[In polished society we behold some semblance of this: the very essence of good breeding is, so to demean ourselves as to give no offence to any, but pleasure and satisfaction to all. And it is happy for the world, that, where higher principles are wanting, there is a substitute for piety in the established usages of mankind. But however this substitute may answer many valuable purposes in society, it is of no value in the sight of God, since it is almost always laid aside in the domestic circle, and never exercised from any principle of love to God. In truth, we cannot conceive any thing more contrary to the deportment of the Lord Jesus Christ, than the insincere professions, which pass for politeness among men: so that it is in vain to look for any conformity to Christ in the world. Nor shall we find much even in the Church itself. There is a deplorable want of a Christian spirit amongst the generality of those who profess the Gospel. Every party, instead of endeavouring by kindness and concessions to conciliate others, is ready to erect a barrier against others, on purpose to prevent that harmony which should subsist amongst all the members of Christ’s mystical body. “Brethren, these things ought not so to be:” they are most offensive to God, and most injurious to yourselves: and yet persons who live in the indulgence of these hateful tempers, will call themselves followers of Christ; as if “a fountain could at the same place send forth sweet water and bitter [Note: James 3:9.].” But woe be to those in whom “this earthly, sensual, devilish, wisdom” is found [Note: James 3:14.]: they cannot on earth, nor will they in heaven, be found acceptable worshippers before God. Pray then, brethren, to our common Father, that your souls may be filled with more holy dispositions; and that, “being made like-minded one towards another, according to Christ Jesus, ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ [Note: ver. 5, 6.].”]

3. How conducive to piety is an intimate acquaintance with the Holy Scriptures!

[In reading the Holy Scriptures, we should aim particularly at our own spiritual improvement: and, in that view, we should notice with peculiar care the spirit that is inculcated in the precepts, and the disposition that is exercised by the saints of God. If we are not principally attentive to this object, we shall lose more than half the benefit that would result to us from the perusal of them. It is probable, that, in the many hundred times that we may have read the 69th Psalm, we never noticed the very point mentioned by St. Paul, notwithstanding he has taken such care to direct our attention to it! Alas! it is to little purpose to read the Scriptures, if we do not read them with a practical application of them to our own souls. But if we read them in this way, behold, what unspeakable benefit we may derive from them! Brethren, let not a day pass without treasuring up in your minds some passage that shall lead you into a fuller knowledge of the Lord Jesus Christ, and a more entire conformity to his image. We are told, that “whatsoever things were written aforetime, were written for our learning [Note: ver. 4.]:” and we see in the application of the prophecy before us, what valuable instruction is to be drawn from that sacred source. Treat every passage then in this way. Treasure it up in your minds: consider all that it either expresses or implies: and apply it to your souls for your more abundant edification in faith and love. So shall you grow up into Christ as your living Head, and progressively “be changed into his image, from glory to glory, by the Spirit of the Lord.”]