Weak Brothers XXIII

As I pointed out in previous chapters, "without strength" comes from the singular Greek word that is translated as "weak" in Romans and First Corinthians when speaking of weak brothers who observe religious diets and holy days, and who have scruples or doubts about the Christian creed. Recall that Paul said:

"For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. 7 However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. 8 But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. 9 But beware lest somehow this liberty of yours become a stumbling block to those who are weak." (I Cor. 8: 5-9 NKJV)

This passage tells us that "the weak" are those persons who do not have the knowledge or conviction of the creed stated in the passage. The weak do not have "that knowledge" which is expressed in the creed which confidently confesses that there is "one God the Father of whom are all things and we for him" and that there is "one Lord Jesus Christ through whom are all things and through whom we live," and who denies not that the so-called gods and idols are real entities, and who believes that a proper religious diet commends one to a god.

Recall also how we showed how the Greek word "asthenēs" is rarely translated as weak, but translated mostly as sick or impotent, or its cognates such as "without strength." Being labeled as religiously sick or impotent is not a description of true Christians.

Paul uses the Greek word asthenōn as an adjective for those who are not saved. "When we were yet asthenōn Christ died for us." Thus, "the weak," the religiously and spiritually sick and powerless, are they who are not saved. We could translate the text as "when we were yet spiritually sick," or "when we were yet religiously impotent," or "when we were yet weak." When a person believes in Christ he then is no longer weak, sick, or impotent (spiritually, religiously, and morally speaking).

Notice also the similarity of these two texts which are addressed to the strong ones concerning how they are to behave towards the weak ones:

"Beware lest somehow this liberty of yours become a stumbling block to those who are weak." (I Cor. 8: 9)

"Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way." (Rom. 14: 13 nkjv)

This is another indication that the weak ones of First Corinthians are the same weak ones of Romans. With these introductory remarks, let us continue our commentary and analysis of the remainder of the chapter. 

"But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way." (vss. 10-13)

Again, we must identify who is intended by the various pronouns in the above texts. Who is Paul exhorting when he says "you" ought not to judge or show contempt for "your" brother, and when he says "we" shall all be judged by Christ and when "each of us" give account of "himself" to God? Or, when he says "let us not judge one another anymore" or "in our brother's way"? Is he speaking to the strong ones only? Or to the weak ones only? Or to both? Or, to every man, whether saved or unsaved?

It appears that Paul is addressing the strong ones and exhorting them in regard to how they appraise and think of those who are religious and yet not saved, and how they behave themselves in their presence. He also speaks of them not putting hindrances or stumbling blocks in the way of the weak brothers so as to "cause them to fall." If the weak ones are saved people, people who are already Christian and monotheists, then putting a stumbling block in their way is to hinder them in their perseverance or preservation. If the weak ones are not saved people, then putting a stumbling block in the way of the weak ones would be a hindrance in their being converted and saved. Of course, the principle of behavior would be the same in either case. Saved people should be doing everything possible to aid the salvation of the lost or of the backsliding Christian.

On the other hand, some might argue that the words "cause to fall" implies that the weak are saved, for to fall means to fall from a state of grace and salvation. In reply we say that the Greek word translated "cause to fall" is "skandalon" from which we get our word "scandal." It means a trap or a snare. It refers to anything that is put into a person's path that would likely cause a person who is walking to stumble and fall. But, this could occur to those who are lost and who are being led to Christ. Notice another passage where the skandalon is used.

"As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.” (Rom. 9: 33 nkjv)

The ones who stumble at the word are those who do not believe the word, and so such stumbling is not what believers do. Peter is even clearer, writing these words:

"Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected Has become the chief cornerstone,” and “A stone of stumbling And a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed. But you are a chosen generation, a royal priesthood, a holy nation, His own special people..." (I Peter 2: 7-9 nkjv)

"Rock of offense" is "skandalou." But notice that the ones who stumble at the word are not born again children of God but unbelievers. They are the disobedient in the text, the ones who stumble and are offended against Christ, and who are not of that "chosen generation" nor "his own special people." So, the argument that "cause to fall" can only apply to the saved is false. 

The problem Paul sees in the attitude of the strong ones against the weak ones is seen in the several words he uses to describe it, such as "judging" or "showing contempt," or putting stumbling blocks in the way of religious brothers coming to see their error in worshiping false gods and thinking that dietary laws and observing holy days are ways to gain the favor of the gods. We actually see religious condemnation and contempt throughout history and even in our day to a large extent. We see where some Muslims have the attitude that says all who will not submit to Allah and the Quran should be persecuted or even put to death. Some cite verses that seem to say such and many Islamic terrorist organizations agree. We see this attitude in some Christian organizations, such as in the Catholic church of the Dark Ages when they killed Protestants for heresy and were behind the Crusades and the Inquisition where thousands were killed in the name of religion. We see it in the hatred of many against the Mormons in this country in the 19th century.

Defaming those who are religiously sick (the weak), and doing nothing but condemning them, and viewing them as irredeemable and hopeless "reprobates" shows that the one doing those things cares not about the spiritual condition of those he is denouncing. Christians are the only religiously healthy and strong ones. But, they are not to boast about this in an arrogant manner. 

Putting a stumbling block in the way of people so as to keep them from salvation is a serious matter and the Lord will not deal lightly with such professing Christians who do this. Said the Lord Jesus:

"Then He said to the disciples, “It is impossible that no offenses should come, but woe to him through whom they do come! It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones." Luke 17: 1-2 nkjv) 

Here the offending or placing stumbling blocks in the way is in respect of those who have not yet come to Christ. We see this being done also by the Pharisees in these words:

"But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in." (Matt. 23: 13 nkjv)

So, we see how putting an obstacle in the way of sinners coming to Christ is what Paul is talking about when he says that believers should not put stumbling blocks in the way of religiously sick and impotent brothers.

So, who is included in the judgment seat of Christ? When Paul says "we shall all stand before the judgment seat of Christ" does he say this to both the weak and the strong or only to the strong? If said to both then his warning is to all men, for all are either saved or lost. Some translations say "judgment seat of God" rather than "of Christ." Of course the judgment of believers is of a different nature than the general judgment of unbelievers before the great white throne (See Rev. chpt. 20). 

Paul's exhortation in Romans chapter fourteen which says "resolve this, not to put a stumbling block or a cause to fall in our brother’s way" is similar to his exhortation to the weak in First Corinthians where he says: 

"And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble." (I Cor. 8: 11- 13 nkjv)

Christ died for sinners and we may be either hindrances to their salvation or assistants. Will we be a means in their salvation or in their damnation? Paul says that when we hinder the lost, the religiously sick and impotent, then we "sin against the brethren" or "sin against Christ" and will be judged by God for it. 

Paul believes that weak brothers may "perish" but if they were strong in the faith of Christ there would be no possibility of that happening. 

Notice the parallel in the words above that say "because of your knowledge shall the weak brother perish" with the words of Paul in Romans chapter fifteen that says "Do not destroy with your food the one for whom Christ died" (14: 15). This again suggests that the weak ones are the same in both Corinthians and Romans.