Paradoxes of paul

PARADOXES OF PAUL
BY GLENN PEASE
CONTENTS
CHAPTER 1.PARADOXICAL PARTNERS BASED ON ROM. 12:9
CHAPTER 2.WHEN OPPOSITES ARE THE SAME BASED ON Rom. 14:6
CHAPTER 3.THE FOOLISHNESS OF THE CROSS- I COR. 1:18-31
CHAPTER 4.THE POWER OF WEAKNESS BASED ON II COR. 12:1-10
CHAPTER 5.THE PARADOX OF BURDENS Based on Gal. 6:1-10
CHAPTER 6.THE PARADOX OF BLESSING BASED ON GAL.6:1-10
CHAPTER 7.THE PARADOX OF PRIDE Based on Gal. 6:3
CHAPTER 8.PRAISEWORTHY PRIDE Based on Gal. 6:4
CHAPTER 9.GOOD OUT OF EVIL Based on Phil. 1:12-26
CHAPTER 10.FRUITFUL FRUSTRATION Based on I Thess. 2:13F
CHAPTER 11.THE PARADOX OF MONEY Based on I Tim. 6:3-10
CHAPTER 12. PAUL'S PARADOXICAL PERSONALITY Acts 21:17-26
1. PARADOXICAL PARTNERS Based on Rom. 12:9
A truck had run off the road and crashed into a tree forcing the engine
back into the cab. The driver was trapped in the twisted wreckage. The
doors were crushed and bent out of shape, and he had his feet caught between
the clutch and the brake pedal. To make matters worse, a fire started in the
cab. Concerned people on the scene began to panic, for it was obvious that
the driver would burn to death before the fire engine could arrive.
Then a man by the name of Charles Jones appeared, and he took hold of
the doors and began to pull. His muscles so expanded that they literally
tore his shirt sleeves. People could not believe it when the door began to
give way. Jones reached inside and bare-handedly bent the brake and clutch
pedals out of the way, and freed the man's legs. He snuffed out the fire
with his hands, and then crawled inside the cab, and with his back against
the top lifted the roof so other spectators could pull the driver to safety.
We have all heard stories of how mothers have lifted cars, and done
other superhuman things to rescue their children, because they are motivated
by love, but this man was a stranger. There was no relationship to the
driver. If he was a brother, or son, or even a good friend, we could see how
love would motivate one to such a feat of strength. But this was not the
case. What then was the motivation that enabled this stranger to do such a
powerful act of love? It was hate. Charles Jones was later interviewed, and
was asked why and how he was able to accomplish such a Herculean feat. He
simply replied, "I hate fire." He had good reason for his deep hatred, for a
few months earlier he had to stand by and watch helplessly as his little
daughter burned to death. His intense hatred for this enemy gave him
enormous strength to fight it. His hate led him to a great act of love.

On the other hand, love can lead to hate. Most of the stories of hatred
you read about are directly connected with love. Just recently I read of a
man who shot his wife and her two brothers because she was leaving him. The
statistics show that most murders in our country happen in families. People
are most likely to kill those whom they love, or once loved. Love is the
cause of so many acts of hate.
What a paradox, that these two strong and opposite emotions can so often
be linked together. Paul in verse 9 puts them side by side, and urges
Christians to feel them both in the same breath. He says love must be
sincere, and then demands that we hate what is evil. Paul was not the
founder of this paradoxical partnership of love and hate. The unity of these
two emotions runs all through the Bible. I counted 27 verses in the Bible
where love and hate are in the same verse together. We remember the old
song, Love and Marriage that says they go together like a horse and carriage,
but it is equally Biblical to say, love and hate go together. Listen to a
partial reading of how the Bible links these two emotions in partnership.
Psalm 45:7 "You love righteousness and hate wickedness. Therefore God, your
God has set you above your companions by anointing you with the oil of joy."
Psalm97:10 "Let those who love the Lord hate evil for he guards the lives of
his faithful ones."
Eccles. 3:8 "There is a time to love and a time to hate."
Isa. 61:8 "For I, the Lord, love justice; I hate robbery and iniquity." The
love-hate partnership begins in the very nature of God. God could not be
sincere in his love if he did not hate that which destroys love. To be God
like and Christlike is to combine in our being, love and hate.
Rev. 2:6 Jesus says, "...You have this in your favor: You hate the practices
of the Nicolaitans, which I also hate."
You cannot be a good Christian, and a truly loving Christian, if you do
not feel hate for that which is the enemy of love. There are many more texts
we could read but the point is established: Hatred is a legitimate emotion
in the Christian life. In fact, it is a vital emotion if we are to be
balanced. This is, however, one of those dangerous truths that can lead to
disaster if it is not understood. These paradoxical partners can still be
bitter enemies. There is still the major distinction to be made between the
hatred of evil, which is good, and the evil of hatred, which is bad.
Hatred is still a deadly foe, and an emotion that has to be kept in
check, or it can lead us to become very unChristlike, and totally out of
God's will. I John 4:20 says, "If anyone says, I love God, yet hates his
brother he is a liar. For anyone who does not love his brother, whom he has
seen, cannot love God, whom he has not seen." Hate destroys relationships of
both God and man. Prov. 8:36 has wisdom say, "All who hate me love death."
Hate for what is good is love for what is evil, and when these two emotions
are reversed from the way God intended them to function, they are destructive
of all that is of value in life.
The traditional, and normal, concept of love and hate being opposites
and enemies is valid and true. It is just that it is not the whole truth
about love and hate. There is more,
and we must understand the more, or we will not be in control, and use these
emotions the way God intends. The area where we are weak is in this area of

understanding the paradoxical partnership of love and hate. Emotional health
depends on our growth in this area. To be what God expects us to be, we need
to understand the reality of what is called ambivalence. This word stands
for that psychological experience in which opposing emotions, such as love
and hate, joy and sorrow, or desire and fear, exist at the same time within
the same person. Paul is urging Christians to be ambivalent by telling them
to feel love and hate at the same time. It is a cliché among Christians that
we are to love the sinner and hate the sin. It is very hard to separate the
two, and so we really are feeling both emotions at the same time toward the
same individual. This is ambivalence. This leads to much emotional turmoil
in the person who does not see this mixture as legitimate.
In marriage, for example, it is a common cause for the breakdown of
relationships. Many mates have no understanding of the paradoxical
partnership of love and hate. They are locked into a narrow view of reality
that says, I cannot love that which I hate, or vice versa. They discover
that they feel hate toward their mate for a variety of things, and thus they
conclude, love has flown the coop. I lost my love. Because of this false
psychology that says, love and hate cannot dwell together, they let their
hate boot their love out. It happens all the time that people who really
love each other get divorced just because they hate aspects of each other.
Children run away, and mates shoot each other, and all sorts of tragic
behavior takes place because people do not understand it can be valid to have
hate for people you love. Almost every child hates their parents at some
point in life. Sometimes they verbalize it, and are not as subtle as little
Bryan. Little Bryan had just been punished, and he sat in silence at lunch.
Finally he looked up and said, "God can do anything He wants to can't He?"
"Yes dear," his mother replied, "God can do anything." Bryan looked up again
and said, "God doesn't have parents does He?" God doesn't have parents, but
He does have children, and that relationship also leads to ambivalence. God
knows the mixed emotions of love and hate.
Way back in the fourth century St. Augustine described the divine
ambivalence. He wrote, "Wherefore in a wonderful and divine manner, He both
hated us and loved us at the same time. He hated us, as being different from
what He had made us; but as our iniquity had not entirely destroyed His work
in us, He could at the same time in every one of us hate what we had done,
and loved what proceeded from Himself." The cross becomes the central focus
of the divine ambivalence. The cross is where God's wrath and judgment were
poured out, and Jesus bore the hatred of God for man's sin. Yet the cross is
where the love of God is brightest, for there He gave His Son, and the Son
gave His life to atone for sin, and make it possible for all men to be
forgiven, redeemed, and reconciled to Him in love.
Never again, and no where else do we see the paradoxical partnership of
love and hate working together on so grand a scale. If God did not hate sin,
there would be no cross, and if God did not love the sinner, there would be
no cross. The cross is a love-hate symbol of the divine ambivalence. So
what does this mean for our emotional system? It means we need to accept our
own ambivalence, and not flea from it, or seek to suppress it, as if it made
us abnormal. Accept ambivalence as part of what it means to be made in the
image of God, with the capacity to both love and hate.
If mates could see it is okay to hate those we love, they would not let
their hate destroy their love. Love makes its highest investments in a mate.
Love is a commitment of trust.
When that trust is violated, or rejected, it is one of life's sharpest pains.

It hurts for someone you love to be unloving, and that hurt, if persistent,
leads to hate. It does not mean you cease to love the one you hate, for if
you didn't love them it would not hurt, and you wouldn't hate them. The more
you love the more you hurt when love is rejected, and so you can hate most
those you love most.
Christians, for example, almost never hate atheists. Most Christian
hatred is directed toward other Christians in the family of God, because they
are hurt by other Christians, and not unbelievers. You do not expect an
unbeliever to be loving, and so you can handle their rejection. But when
another Christian rejects your love it is a hurt that can lead to hate. This
explains why the worse wars are civil wars. They are battles of people who
are close, and should be loving. Family conflicts are the most dangerous of
all, because they are between people who love each other, and thus, they
generate the hottest hostility.
The dangers of the love-hate ambivalence can be controlled by awareness
of what is happening, and an understanding of the why. We need to see these
two opposites can be partners, and not feel the stress of a civil war when we
have them both together. We need to see that love and hate have more in
common than we realize. They are both hot emotions, and you can be a flame
with love, or a flame with hatred. Both are called passions that make the
blood boil. Water can't quench the fire of love sang Solomon, and the
burning fire of hatred can quickly turn relationships to ashes.
Both of these are intense emotions that tend to want to dominate the
whole personality, and push out all other interests. Love and hate both long
to consume the object of their passion. They are so different, so much
alike, because they both are based on the same value system. Paul says to
hate what is evil, and to cling to what is good. The Greek word for cling is
the same root Paul used in Eph. 5:31 where we read, "For this reason a man
will leave his father and mother and be joined unto his wife." To cling to,
or cleave to the good is to love the good, and want to be one with it, as we
in love long to be one with our mate. Jesus used the same word as Paul uses
here in Matt. 19:6. "For this reason a man will leave his father and mother
and be united to his wife." The words cleave, and cling to, and adhere to,
runs all through the Bible to refer to the strong desires to love others and
God.
If we are to cleave to, and strongly love others and God, and the good,
the true, and the beautiful, it follows, as night follows the day, we must
hate what destroys these values. You must hate what is false, and what ruins
relationships between yourself and others. If the world we live in is a
world of good and evil, then a healthy and realistic emotional system must
experience both love and hate. If you love anything, you must hate
something, and if you hate anything, it is because you love something. You
cannot have the one without the other.
Life is a mixture of good and evil, therefore, the balanced life is one
of mixed emotions. Ambivalence is not neurotic, but it is normal. It is the
mixture of opposites that gives life balance. The reason you can eat a
dessert even after you can't eat another bite of the food you have been
eating is because it is different. Your body can take on a little more
because of the variety, but any more of the same is intolerable. The
balanced Christian life is one where there is no fear of any emotion because
there is an awareness that variety gives life balance. Some hate is needed
in a loving life to give balance. Just as recipes call for opposites to
create a dish pleasing to the palate, so the recipe for the mature Christian

life calls for opposites to be pleasing to God. The salt and the sugar go
into the dish as partners. The sweet and the sour do also, and so love and
hate are the paradoxical partners that make the Christian life a tasty treat
to God.
We all know, however, that too much of a good thing can really ruin the
whole dish. Proportion is the key. You cannot just drop a package of pepper
in a dish that calls for a spoon full. Ingredients have to be measured to be
compatible partners in making a good dish. So it is with love and hate, and
all other emotions of life. God is love, but also has hate. Love is the
dominant character of God's being. Hate is only a part of his personality
that enables him to be realistic in relating to a fallen world. John 3:16
could have said, "God so hated the sin of the world that He poured out His
wrath on His Son that man might escape it, and be saved." That would be
true, but that is not the way the good news is communicated. It says, "God
so loved the world that He gave His only begotten Son." Love is the dominate
motive of God's will. His hate is always secondary, and under the control of
His love. When we can combine these paradoxical partners in this same way,
we will have the balance necessary for mature Christian living.
Note that Paul in verse 9 surrounds the legitimate hate of the believer
with the dominate love. Love keeps hate in bounds. It is okay to hate as
long as you cling to what is good. You must refuse to let hate rob you of
your key values that you love. If hate makes you lose the values you are to
cling to, it becomes an evil, and not a partner of love. It is okay to hate
all kinds of things about those whom you love, just as long as you go on
loving them for their values. It is all right to hate the fact that your
mate was so conditioned by their upbringing that they cannot express
affection the way you desire. There are all kinds of defects in all of us
that are hateful, because they fall so far short of the ideal. Feeling
negative about this is realistic, but it becomes a destructive evil when we
do not promote love as the senior partner in this pair of paradoxical
partners.
The Bible makes it clear that every human being is worthy of love, no
matter how far they fall short. It is a Christian obligation to see that
even our enemies have value, and are to be objects of love. It is the task
of love to see all that is truly hateful, and yet find a way to make love the
dominate motivation. Edwin Markham put it so well in his poem.
He drew a circle that shut me out,
Heretic, rebel, a thing to flout,
But love and I had the wit to win,
We drew a circle that took him in.
You can hate who you will, for what you will, and be in the center of
God's will if you have a sincere love that strives always to cling to, and
cleave to what is good in that person. You cannot be healthy without hate,
but you cannot be happy unless your hate is always an assistant to love. Let
hate dominate, and you will be a sick and sad person. It is not enough to
love flowers to be a good gardener. You must also hate weeds. But pity the
poor gardener who becomes so obsessed with fighting weeds that he no longer
has any time to enjoy flowers. This is what happens to those who allow hate
to become the senior partner, and dominate their life.
In the healthy personality, the love-hate partnership operates with a
proper balance in relationship to oneself. We all hate our own defects,
weaknesses, and sins. We get disgusted with ourselves often, but we also

quickly forgive ourselves, and press on, because our self-love dominates over
our self-depreciation. When we make an error on the road that causes the
other guy to curse and shout, we feel a sense of guilt for our mistake,
but it does not last long because we are so understanding of our humanness.
We quickly forgive ourselves, and get on with living. We take a great step
upward in maturity when we can do this same thing with others. Love is the
senior partner in this paradoxical partnership when we can soon get hate
calmed down so that love can make the key decision on how we will respond to
the folly of others.
The two key steps to developing a healthy emotional life are, (1)
Accept ambivalence- it is okay, and even God like to have mixed emotions.
(2) Advance love-to the level of senior partner. In other words, love is to
be the leader over all other emotions. It is vitally important then that
love be real, genuine, and sincere. Love is the leader and it must be
authentic. Love is the key to all the other emotions doing what they ought
to do. That is why Paul begins this passage with the demand that love must
be sincere. We all know that anything of great value tends to be
counterfeited, and love is the highest value in the world of emotions, and so
man has developed many ways to fake it.
Mark Twain dedicated one of his books to John Smith. It was not because
he had any affection for a man by that name, but because he discovered it was
the most popular name in the country, and if everyone by that name bought his
book, he would have a decent profit. Deception in love is common because
people really believe all is fair in love and war. A French restaurant has
come up with a gimmick that enables a man to appear very loving and generous.
When he and his partner come in, both are given a menu, but his has the real
prices. Her menu has highly inflated prices, so that when he orders, she is
struck dumb by his elaborate generosity for her. Not knowing it is not
genuine generosity she will supposedly be deeply grateful to him for what she
feels is sincere love. The world is full of this sort of thing, and the
Christian is not beyond playing the same game.
Love is the first fruit of the Spirit, and the highest Christian virtue,
but faking it is not legitimate. In fact, if you get good at faking it, you
may never develop the real thing. Nothing leads to superficiality in
relationships faster than those that are based on flowery language alone.
The Christian needs to watch this in relationship to God, and not build up a
vocabulary of high sounding praise which does not represent his heart. God
knows when love is mere lip service. He has had all of history to experience
the insincere. It does not take long for a mate or a friend to also learn
that your talk can be cheap. A Chinese proverb says, "Never praise a woman
too highly. If you stop, she'll think you don't love her anymore; if you
keep it up she'll think she's too good for you."
Sincere love seeks to learn the need of the other person, and meet that
need. You don't go by proverbs or other people's advice, or faking it for
effect. You find the need and you meet it. If your mate does not like a lot
of flattery you cut it out. If they crave more, you give more, because you
chose to love and satisfy that need. Sincere love is like the love of
Christ. He saw man's deepest need and He met it. Jesus said that the Good
Samaritan was an ideal example of loving your neighbor. He saw the need and
he met it. It is sincere love that will keep legitimate hate in its place,
and prevent illegitimate hate from fulfilling its evil intention.
John and Mary Edwards were driving along the New Jersey Turnpike when
they saw a young soldier thumbing a ride. They picked him up, and noticed he

was very sad and sullen. Mary began to talk about her son who had also been
in the service, and they invited him to come and have lunch with them. They
observed a change of attitude, and he began to relax. He told of his
homesickness and frustration with army life. He began to smile. When they
reached his destination, John pressed a folded ten dollar bill into his hand,
and a slip with their address saying, when you get out of the army, come see
me and I'll give you a job. The young man had tears in his eyes as he
mumbled his thanks. Two weeks later the Edwards received a letter from him.
He told of how bitter and resentful he was that day they met. He was AWOL
from the army, and was in a spirit of hatred for everyone. He said he had
made up his mind to kill the first person who picked him up. You were the
first, but you were so good and kind to me I couldn't do it, so when you were
not looking I took the bayonet out of my hand, and slide it under the rear
seat. You will find it there, and they did.
Sincere love encountered bitter hate, and they were not partners, but
fierce foes. Love drove hate from the field and won the battle because it
tried sincerely to meet the needs of that young man. They let him know that
it is a world where people do care, and there are values worth living for.
Love is stronger than hate, and when they are enemies, love is to be so
sincere that it will drive hate from the field defeated. But even when they
are partners, love must see to it that even though hate adds to the whole
picture, it is always to be the case that the ultimate goal is the goal of
love.
When hate arises in your feelings, do not fear it, but call on all the
forces of love within you to surround it, and contain it, so that it does not
move you toward goals displeasing to God. Make sure it moves you to figure
out how love can use the energy of hate for its goals. This is the Godlike
and Christlike way to use these paradoxical partners.
WHEN OPPOSITES ARE THE SAME Based on Rom. 14:6
A cartoon pictures the door of an office in the central government
building of Moscow. The sign reads, Commissar for the Electrification of all
the Russias. Underneath is a bit of paper on which is written, "Please
knock-bell out of order." We can see the humor in the great inconsistency of
one who plans to bring electricity to everybody else, but whose own bell is
out of order. It would be helpful if we could see it in ourselves as easily
as see it in others. The church is the only organization on earth that
claims to be able to set the bells of joy ringing in every heart. Yet, the
claim is often mocked, because our own bell is out of order. While we claim
to be able to give light to all in darkness, our own light often flickers,
and even goes out. Kenneth Slack said, "The world cannot believe claims
which are denied in the very body which makes them."
For example, in the early church there was a movement among high caste
Hindus in South India toward the Christian faith. They found Hinduism
inadequate to meet the challenge of modern knowledge. On the very threshold
of their baptism, however, they discovered that Christianity was divided, and
that if they united all over the country with various missionary societies,
they would find themselves in separated parts of the church, which did not
cooperate with one another. They quickly drew back, for why, they asked,
should we who were united in paganism enter a new faith which is supposedly

superior where we will become divided, and less of a unity and brotherhood.
The church had said, "come to us, for we ring the bells of reconciliation for
all men." But when they came, they saw the small print which told them that
the churches own bell was out of order, and they left.
This is the tragedy of a divided church. Is the solution a great giant
of a church with all denominations united? This is like trying to make peace
among all animals by putting them in a common cage. They might be together,
but without bars they would still tear each other to pieces. No external
plan can fulfill spiritual ideals. The solution to the problem of Christian
unity is for Christians to learn to live according to Biblical principles.
It is folly to work for conformity, which is unrealistic. It is wisdom to
give heed to Paul's clear teaching that opposites can be the same. Paul
teaches that Christians can dwell in unity even though they have opposite
convictions. Eating meat, and not eating meat, are opposites. Keeping the
Sabbath, and not keeping it, are opposites. Yet, Paul says Christians can be
on each of these sides for the same reason; with the same motive, and with
the same result-the glory of God.
When two men saw a log one pulls while the other one pushes, and then
they reverse. They are always doing the opposite thing from each other, but
all the time they are working together for the same end. T. DeWitt Talmage
says this idea relates to the church. He writes, "The different
denominations were intended, by holy rivalry and honest competition, to keep
each other wide awake. While each denomination ought to preach all the
doctrines of the Bible, I think it is the mission of each more emphatically
to preach some one doctrine. The Calvinistic churches to preach the
sovereignty of God, the Arminian man's free agency etc. ..." Each
denomination has its unique contribution to make.
If this be so, then it is Billy Graham and not his critics who is on
Biblical ground by cooperating with men of opposite convictions. Graham is
operating on the Biblical principle that opposites can be the same, that is,
that men can have radically different views, but be equally holding those
views for the glory of God. The critics object that some of the things
believed by certain groups are not Biblical. Paul is fully aware that some
Christians may be in error, but he clearly teaches here that a Christian has
the right to be sincerely wrong on non-essential issues. In fact, it is
better to be sincerely wrong on a non-essential issue than to be
indifferently correct, for conviction is what counts in these areas.
Paul knew that the weak Christians were wrong in their attitude on meat
and certain days, but he recognized that if they were persuaded in their own
minds, they could practice their mistakes for the glory of God. Is Paul
saying, Christians can be weak, and have strange, almost superstitious,
convictions and practices, and still be pleasing to God? That is precisely
what he is saying. I can believe that parents can sincerely believe that
having water sprinkled on their child's head will make their salvation more
probable. If they believe this, and do not have it done, they are guilty of
sin. Therefore, if they act on their conviction, and do it, they are doing
so to obey and please God. But if it is not objectively true that such an
act helps, is it still pleasing to God? Just as pleasing as not eating meat
when God really does not care if you eat it or not.
It is hard for Christians to believe this paradoxical truth that
opposites can be the same. That is why so few Christians have a Biblical
attitude toward other Christians who hold opposite views. Paul paradoxical
principle is just too radical for most Christians. It means a Christian can

be right in being sincerely wrong. You can't be sincerely wrong about Jesus
and still be right, but you can on a multitude of other subjects. It is,
according to Paul, one of the privileges of Christian liberty to risk making
mistakes, either by being overly conservative, or by being overly
progressive. As long as one stops within the bonds of doing all he does with
a thankful heart, and with a desire to please his master, he is free to make
mistakes on minor matters, and take positions opposite of other Christians.
Henry Ward Beecher, one of the greatest preachers America ever produced,
said, "There are many who are called Christians in whom the kingdom of God
is no bigger than a thimble. There are men who have a few ideas, who are
orthodox, and who make no mistakes in theology, but woe be to the man who
does not make any mistakes. Count the sands of the sea, if you can, without
misreckoning....If you have a huge bucket, and a pint of water in it, you
will never make the mistake of spilling the water, but if a man is carrying a
huge bucket full of water he will be certain to spill it." In other words,
if you stay in the shallow water of addition, you may always be right, but
greater is the adventure of launching out into the deep of multiplication
where the marvels and mysteries of God's majesty will leave your finite mind
open to the risk of mistakes. Liberty is always dangerous.
The mistakes the strong Christians made in the Roman church were
mistakes of attitude toward the weak Christians, and Paul later teaches them
how to correct these mistakes. The weak Christians, however, immediately
object that the strong Christians not only offend them by their opposite
views and conduct, but they side with the world against others of God's
children. This is why the principle of opposites being the same cannot hold
water, for what fellowship hath light with darkness. No one can tell us that
Christians can agree with non-Christians against other Christians, and still
be doing it for the glory of God.
This sounds like a powerful argument against Paul's paradoxical
principle that opposites can be the same. As a matter of fact, however, it
does not alter the principle at all. It is only opposites among believers
that can be equally for the glory of God. Naturally, if an unbeliever takes
a position opposite a believer, he is not doing it for the glory of God.
Nevertheless, the unbeliever can hold a position that is held by a believer.
Some non-Christians are on the same side as Christians on almost all
controversial issues. Non-Christians oppose drinking, immorality, drugs and
pornography just as Christians do. Christians and non-Christians stand
together on all kinds of issues. There are Christians and atheists in both
political party's.
The strong Christians in Rome were doing the same things as the pagans.
They bought they same meat, and instead of closing up shop on the Sabbath
with the Jewish Christians, they work right along with the pagans. They did
so, however, not out of indifference, but out of conviction, and Paul says
their conduct, therefore, was pleasing to God, even though it conformed to
pagan conduct, and was opposite to that of other Christians.
You mean a Christian can take a position opposite of mine, and one that
may be held by unbelievers, and still be as pleasing to God as I am? That is
exactly what Paul is saying, and John Wesley, a man whom God used to change
the course of history, practiced this principle of Paul. He wrote, "Men may
die without any opinions, and yet be carried to Abraham's bosom, but if we be
without love, what will knowledge avail? I will not quarrel with you about
opinions. Only see that your heart be right toward God, and that you know
and love the Lord Jesus Christ, and love your neighbor, and walk as your

Master walked, and I ask no more. I am sick of opinions."
But an objection arises from the legalist. It is no mere matter of
opinion where the law of God is concerned. God commanded us to keep the
Sabbath, and also to not eat meat offered to idols. I can be tolerant of
other opinions, but how can I tolerate open defiance of God's revealed law?
If you say Christian liberty allows one to disregard the Sabbath, then why
not disregard all of the commandments to the glory of God? Again, a strong
objection to Paul's teaching when carried out to a logical conclusion. The
problem is the objector fails to distinguish between law and evil. Evil is
that which is in and of itself opposed to God's nature. No Christian can
ever do evil and be pleasing to God.
Paul's principle can never be used to justify any evil in thinking or in
conduct. However, a law, even a law of God, is something that can be
arbitrary, and may not deal with something that is evil in itself at all. A
law can be changed or eliminated with no offense to God's nature. There is
nothing inherently evil in traveling on the 7th day, or in gathering wood,
and any other work. Yet, it was a sin punishable by death under the law. It
was not evil in itself, however, and so the law could be eliminated and what
was forbidden could then be allowed without allowing anything evil. The same
was true with many Old Testament laws.
Just is the case with laws of the land. Not all laws are against evil.
They are often to regulate behavior for our convenience, but if they are no
longer helpful they can be eliminated. Therefore, according to Paul, if you
are convinced in your mind that God no longer holds you responsible to obey
the law of the Sabbath, and the laws regulating eating, you are free to
disregard them, and be as pleasing in his sight as those who still obey them.
If this be true concerning those things that are actually mentioned in
Scripture, how much more does it apply to areas that are not mentioned. For
example, can it be that the Episcopalian with his rigid formality, and the
Pentecostal with his near chaotic informality are both pleasing to God? Who
can doubt it, if they are both convinced in their own minds that these ways
of worship are the best.
If a man can eat meat offered to an idol which would be a sin for the
weak Christian to eat, and yet do it for the glory of God, who can deny that
Christians can do many things opposite from other Christians, and do them for
the glory of God? Newell sees here a principle to be applied in many areas
of life and writes, "Let those of legal tendencies mark this: That a man may
regard not what we regard, and do so unto the Lord." Christians do and
believe many things which are opposite to what others do and believe, but if
they do so with the conviction they are pleasing to God, then their opposites
are the same.
THE FOOLISHNESS OF THE CROSS Based on I Cor. 1:18-31
The mayor and other dignitaries were looking into the vast pit dug for
the new hospital to be built. The town half-wit came up and gazed into the

pit, and asked the mayor what he was going to do with this big hole. The
mayor decided to humor him and said, "We are going to round up all the fools
in town and pile them in there." The half-wit thought a moment and then
said, "Whose gonna be left to cover um up?"
Even a half-wit knows that in some sense all men are fools, but I have
to confess I never really realized to what degree this is true until I
studied what the Bible says about fools and foolishness. The subject is so
vast, and the evidence is so overwhelming that only a fool would deny that
all men are fools. This does not sound very nice, however, and so it is wise
for us to see there is a positive side to being a fool. So much so, that
Paul in I Cor. 3:18 urges Christians to be fools, and in 4:10 he says, "We
are fools for Christ."
To add to the paradox of being a Christian fool, Paul in this passage of
I Cor. 1:18-31 glories in Christian folly, and links almost everything of
Christian nobility to foolishness. He writes of the foolishness of the cross;
the foolishness of wisdom, and the foolishness of preaching, and most
shocking of all, for it seems to border on blasphemy, Paul even writes in
verse 25 of the foolishness of God. Then he says in verse 27 that God chose
the foolish things of the world to shame the wise. And the foolish things
are the Christians.
So what it comes down to is this: All men are in some sense fools, but
sense all are not fools in the same way, we have to make a distinction
between worldly fools and wise fools. The worldly fools are those who feel so
wise they have no need of light from God. These fools say in their hearts
that there is no God. Man is the measure of all things, and He determines
His own destiny. They say science and human philosophy is all we need to
produce a utopia. We do not need the Bible or God to create our own heaven.
The wise fool, in contrast, recognizes that human wisdom is so limited,
and so there is a need for wisdom from above. They are seeing as fools from
the point of view of the worldly fool. God, however, sees them as wise, and
so the two perspectives make them wise fools-that is people who seem to
choose foolishness and trust in foolishness, but because it is the
foolishness of God they are wise. So what we have here is a study in
relativity. The worldly wise who reject God's revelation are, in relation to
eternal truth, fools. Those, however, who choose the way of God are seen as
fools, in relation to the way of the world,
but in fact, they are the truly wise. Type one fools seem wise to men, but
are fools to God. Type 2 fools seems fools to men, but are wise to God. So
wisdom and folly are relative to whose perspective you are seeing them from.
Paul's whole battle with the Corinthians was to get them to stop being
wise before the world and fools before God, and to reverse that to being
fools before the world, and wise before God. The goal of the Christian is to
become a wise fool. The Corinthians were missing this mark because they came
from a long tradition of philosophers who had all the answers. As Greeks
they were considered a wise people. The result was, the church was in chaos
because of all the pride of worldly wisdom. Some thought Paul was the best.
Others that it was Peter, and still others that Apollos was number one. Some
said they were all wrong, and we follow Jesus only. The church was divided
because, in their pride,they were deciding what was best. They were also
picking and choosing the gifts they felt were best. In pride Christians can
set themselves up as the judge of what is wise and what is foolish, and in so
doing they make their human judgment, rather than God's revelation,
the basis for their value system, and this is folly.

If human reason is going to be the standard of judgment, then the whole
plan of God is nothing but foolishness, and nothing is more foolish than the
foolishness of the cross. Just look at the evidence of its folly.
1. The innocent dying for the guilty.
2. The folly of having a way out and not taking it.
3. The folly of having power to destroy your enemy, but letting them destroy
you.
4. The folly of surrender to a foe you could easily conquer.
5. The folly of suffering when comfort and pleasure is at your command.
6. The folly of having the power to do miracles, and yet do nothing.
7. The folly of having an eloquent defense and yet not opening your mouth.
8. The folly of going to hell when you never had to leave heaven.
9. The folly of volunteering for a job that is certain death.
10. The folly of being God and yet letting mere men push you around.
11. The folly of forgiving those most worthy of judgment.
We could go on, but I am sure you get the point. The cross is pure
foolishness from a rational point of view. It is nonsense, and a ridiculous
way for God to go about saving man from the perspective of the worldly wise.
An intelligent lost man is scandalized by the cross. He feels that only
fools can be Christians if they buy into the foolishness of the cross. When
Paul gave his testimony and told of the death and resurrection of Christ, the
procurator Festes interrupted him in Acts 26:24 and said to him, "You are out
of your mind, Paul! Your great learning is driving you insane." Paul
responds in verse 25, "I am not insane...What I am saying is true and
reasonable. So what we have here is the worldly fool meeting the wise fool,
and each fool feels the other is a fool indeed. And the point is, both are
right from their point of view.
The village screwball made a friend coming down the sidewalk, and he
said, "Tell me which is the other side of the street." The friend said, "The
other side is over there" pointing to the other side. "That's funny," said
the screwball, "That's what I thought too, but I just over there and the lady
there said it was over here." Such a paradox of both sides being the other
side can drive a screwball batty, but this is the paradox of life. Both
sides of the argument of what is wise are fools from the perspective of the
other side, and Paul's advice then is to be a fool for Christ. Be willing to
seem like a fool for the sake of Christ. We are so concerned about being
accepted that we do not like to be seen as a fool. But the more concerned we
are about being respectable to the world, the less we are concerned about
being faithful to the wisdom of God.
We are so easily conformed to the world, and we loss our sense of
mission which is to
confront the world with the foolishness of God.
In the eyes of the wise
Don't be cool, be a fool.
It may be a loss,
And you'll suffer pain,
But this is the cross
That leads to gain.
Gain that goes beyond the worldly clever,
For it is gain that lasts forever.
We are called, not just to be April fools, but perpetual fools. If we
never identify with the foolishness of the cross, and always conform to the
wisdom of the world, we will still be fools, but not the kind we are called
to be. Christians are not beyond the risk of being

worldly fools. A pastor was leaving town, and he told the church secretary
he did not have his sermon titles yet for the bulletin, so she could just put
in something like, the pastor speaks. What about the evening service she
asked? He said he was speaking from Psa. 14 which begins with the words,
"The fool has said in his heart there is no God." The pastor told her to
just make up a title. So she did, and when the bulletin came out it said-
Morning-The Pastor Speaks.
Evening-What The Fool Said.
In the light of our study, however, it does not need to be seen as
embarrassing, for Paul calls himself a fool for Christ, and his ministry for
Christ he calls, the foolishness of preaching.
Someone said, "You can fool some of the people all the time, and all of
the people some of the time, but most of the time they will make fools of
themselves." Warren Hammer said, "No woman really makes a fool of a man-she
merely gives him the opportunity to develop his natural capacities." A young
preacher traveling with a Gospel team preached to a Wisconsin congregation,
and after the service a Scandinavian saint grabbed his hand and said, "That
was a wonderful message." Trying to be humble he responded, "It was just
Jesus." "No" said the saint, "It wasn't that good." It can be foolish to
attribute all we do to the Lord, for if it was the Lord it would be a whole
lot better.
Pastor Wally Klandrud of Phoenix tells of his first hospital call. He
wanted it to be perfect, and so he studied all the do's and don'ts of
hospital visitation. Nervously he entered the patients room. There was a
woman in her eighty's, and the nurse had told him she was senile. He was
just about to share some words of comfort when she leaped up on the bed
without a stitch of clothing. He tried to keep his composer, and asked her
if he could help. "Gotta go to the bathroom," she responded. The pastor ran
into the hall way to look for a nurse, but none was in sight. He was in a
panic, and ran back to his impatient patient and said, "Mam, there is nobody
out there, but I'll be back next week." As he fled out the door he heard her
scream, "Young man I can't wait till next week!"
True stories like this are endless that reveal the fallibility that can
happen even when we desire sincerely to be tools of God. Instead of tools,
God gets fools. Unfortunately, not every foolish thing Christian do is
funny. We have studied Peter and his many mistakes, and one of them was that
he felt it was foolish for Jesus to talk about dying. The Christian can see
the foolishness of the cross just like the world sees it, and that is what
Peter was seeing. God's way are so different than man's, that if we get
caught up in the wisdom of the world, even as Christians, the ways of God
will seem foolish and impractical.
Pastor Vajda of St. Louis tells of his organist who would always slip
down the back stairs to the basement just before the sermon began, and then
return just before it ended. During one of his Lenten services as the organ
ceased, he stepped to the pulpit and began with a gripping illustration. At
the height of a battle in the Civil War a young soldier thought the command
was to charge. He leaped out of the trench with the regimental flag and
started running across no mans land toward enemy fire. When the captain saw
that other soldiers were following the flag bearer, he shouted at the top of
his voice, "Come back here you fool!" As he paused, everyone could hear the
clatter of footsteps as the organist came flying back up the steps to take
her place at the organ. That was not his intention at all, but he notes that
she never again left the organ during a sermon.

This is in essence what Paul is saying to the Corinthians-"Get back here
you fools. You are following the way of worldly wisdom which to God is
foolishness. Come back to the foolishness of God which is true wisdom. It
is wiser to let the world think of you as fools, than to let God think of you
as fools." Somebody is always going to have you on their fools list, but
only a fool would choose to be on God's list. Be a fool for Christ, and be
on God's list of those who are truly wise. The truly wise are those who are
fools for Christ, and care about people who don't care about anyone but
themselves. Paul poured his life out for people who were self-centered and
worldly wise, and they only rejected him and sought to kill him. Paul still
cared and did all he could to win them to Christ by the foolishness of
preaching.
Billy Graham tells of the first time he ever preached. It was in a
little Baptist church in Florida. 32 people were there, and he thought he
had plenty to say. He had four sermons he thought were 40 to 50 minutes
each. But he was so nervous he preached all four sermons in 8 minutes. That
was the foolishness of preaching. But one little boy in the congregation
received Christ, and he realized God can use even our foolishness to
accomplish the wisest things that can happen on earth. He tells of one of
his evangelists who spoke at a university in Costa Rica. A student came up
after and said she was a Marxist, and she laughed and scorned the message he
was preaching. The evangelist said, "Before you leave do you mind if I pray
for you?" What folly, to ask if you can pray for one who is mocking you.
She was shocked and said, "I guess it couldn't do any harm." So he began to
pray, and as he did tears of compassion began to trickle down his cheeks.
When he finished, the Marxist was in tears also. She said, "No one ever
cared enough for me to shed a tear. I'll listen to what you have to say."
She heard the Gospel and received Christ as her Savior.
This is the kind of fool Jesus wants. He wants those who will be fool
enough to care about people who don't deserve to be cared about. It is
foolishness to waste your life caring about lost people. It is foolishness
to leave the 99 and risk injury, and who knows what abuse, to go after that
one stupid sheep who has gone astray. Worldly wisdom would say stay with the
odds; don't risk yourself for the stray. But those who are fools for Christ,
who understand the foolishness of the cross, will go, for it is this kind of
foolishness that saved them. God was in Christ reconciling the world to
Himself. God had the power to condemn the world, and let His Son go free.
Instead He let Him die so the guilty might go free. This is the foolishness
of God, and the foolishness of the cross. William Stidger wrote,
I saw God bear His soul one day
Where all the earth might see
The stark and naked heart of Him
On lonely Calvary.
There was a crimson sky of blood
And over head a storm;
When lightening slit the clouds
And light engulfed His form.
Beyond the storm a rainbow lent
A light to every clod,
For on that cross mine eyes beheld
The naked soul of God.
No man would be such a God for they consider it foolishness to suffer
for the folly of others. If God was not foolish from man's perspective there

would be no cross, and no way for man to be forgiven and reconciled to God.
Thank God for such foolishness. All Christian celebrations are really
celebrations of the foolishness of God. He had the freedom to just forget
fallen man, but He chose to send His Son that they might be redeemed. To
magnify the folly of God's plan, it is all based on grace. He pays a high
price, and then instead of reaping a huge profit, he gives away the salvation
he purchased for free. Jesus could have been the richest king that ever
lived. He could have made a mile high palace with streets of gold and walls
filled with jewels. He could have had heaven on earth had he charged as
little as a thousand dollars each. Every living soul would slave
in order to save that much to get into the kingdom.
There is no such plan, however, for salvation is free, and whosoever
will may come and drink freely from the fountain of life. Jesus had the
greatest money maker of all time at His fingertips, and He gave it away.
From the worldly perspective this was nothing but sheer folly. But without
the foolishness of the cross there is no answer to the folly of this fallen
world. A Polish Jew who had been converted to Christ was asked how he could
see his people killed and still believe in the love of God. He saw the blood
of his dearest friends stain the streets of his town, but this was his
response, "As I looked at that man upon the cross I knew I must make up my
mind once and for all, and either take my stand beside him, and share in his
undefeated faith in God, or else fall finally into a bottomless pit of
bitterness, hatred, and unutterable despair." He was saying, unless there is
a God willing to suffer for this loss world, there is no hope, and life has
no meaning. But if there is such a God, as we see in Jesus on the cross,
then nothing evil can do, can rob us of hope.
This is why men like Jim Elliot risk their lives and die to get the
message of the cross to the pagan world. He said, "He is no fool who gives
what he cannot keep to gain what he cannot lose." May God help us to be
fools for Christ and share with this lost world the foolishness of the cross.
CHAPTER 4.THE POWER OF WEAKNESS BASED ON II COR. 12:1-10
One of the most incredible biographies ever written is that of Robert
Babcock. As a young boy he made a bomb out of some powder he found in his
father's barn. He had a hard time getting it to go off, but when it finally
did, it blew up in his face and he was instantly blinded, and remained so for
the rest of his life. His parents, realizing there was not hope of his sight
being restored, took him to an institute for the blind in Philadelphia.
Robert did so well, and had such a strong will to become independent, that
even as a youth he traveled home to Michigan by himself on a train.
He went on to college, and every year was near the top of his class. In
1869 at the age of 18 he began to study at Ann Arbor Medical College as the
first student to ever begin the study of medicine as a blind person. You
would naturally assume that he did not go far,
but the fact is, he went all the way. He went to Chicago Medical School, and
there had to dissect a body, which students with good eye sight find to be a
difficult task. Sightless though he was, he passed the test to the
astonishment of the examining board. After further study in New York, he was
licensed to begin to practice in Chicago. It took him ten years to build up
a strong practice, for obvious reasons. His reputation grew, however, until
he was made Professor Of The Chicago College of Physicians and Surgeons.
Many other honors were bestowed upon him, and he wrote three important books

that made him a world figure among doctors. His thorn in the flesh was no
stumbling block, but was a stepping stone to greater heights of service.
His life is an excellent illustration of the philosophy of life that
Paul expounds in our text. The paradox that Paul proclaims here is that a
handicap can be a help. A painful problem can be a powerful promoter of what
is good. A weakness can be an asset and a strength. No one knows for sure
just what Paul's thorn in the flesh was, but there is much evidence to
believe those scholars who are convinced that his problem, like that of Dr.
Babcock, was with his eyes. Paul was not blind, but there is reason to
believe he never could have passed the eye test for a drivers license. On
the day of his conversion Paul was struck blind by the glory of Christ, and
remained sightless for three days. He regained his sight, but there seems to
have been a weakness left, for in Gal. 4:15 he says that the Galatians would
have plucked out their eyes to give to him. It is, as if he were saying,
they recognized his greatest need was to have some decent eyes. In Gal. 6:11
he wrote, "See in what large letters I am writing to you." This implies
that his authentic writings can be known by his large letters, the letters of
a man who cannot see smaller letters.
Besides this evidence, it seems so fitting for the purpose for which God
allowed the problem Paul had with his great visions. He was in danger of
being overwhelmed with pride. It would be very humbling for him to hardly be
able to see, and then try to boast of his great visions. People who saw him
having to put his nose to a book to read, and to put his hand out to keep
from running into the city gate, would laugh him to scorn, if he spoke of his
great visions. The skeptics would mock him. An eye problem would definitely
keep Paul humble about his visions, and prevent his boasting in himself.
Regardless of what it was, Paul was impressed by the fact that God could
use a weakness to make him strong. There is power in weakness Paul learned;
a power that cannot be made available in any other way. Paul is the great
expert on weakness. Out of 33 references to weakness in the New Testament,
Jesus used the word once, Peter used it once, and all the rest are from the
pen of Paul. Keep in mind that Paul was a strong opponent of Christ before
his conversion. He despised the weak Nazarenes, those followers of that
weakling who perished in disgrace upon the cross. He attacked them and
demonstrated what strength could do. When the Lord appeared and struck him
down in blindness, he had a radical change in his thinking about the
relationship of power and weakness. He learned by experience that it was his
force that was really weak, and Christ's weakness was really powerful. The
result was, the paradox in power and weakness running all through Paul's
writings.
I Cor. 1:25, "The weakness of God is stronger than men."
I Cor. 1:27, "God chose what is weak in the world to shame the strong."
I Cor. 15:43, referring to the resurrection of the body Paul writes, "It is
sown in weakness,
it is raised in power."
II Cor. 13:4, "For He was crucified in weakness, but lives by the power of
God."
The cross is the greatest illustration of the power in weakness, for by
that experience of going like a helpless lamb to the slaughter, Jesus
conquered all the obstacles in the way of man's salvation. Paul not only
learned to accept the truth of power in weakness, but he tells us he learned
to boast, and even be glad for his weaknesses, for they became potential
channels through which the power of God could be manifest. In II Cor. 11:30

he writes, "If I must boast, I will boast of the things that show my
weakness." This seems to be contrary to all logic. Everyone preaches that
God uses our gifts, but when do we hear that God uses our weaknesses? Yet,
if we take Paul seriously, his greatest power was not in abilities, but in
his weaknesses. In I Cor. 2:3 he says, "And I was with you in weakness and
in much fear and trembling."
We picture Paul as a dynamic ball of fire erupting from a volcano like
stature, but the facts are, he was small in weak in appearance, and by his
own testimony, full of fear and trembling as he preached. Paul was a
handicapped man, and the reason God used this, far from perfect, specimen of
manhood to proclaim the perfect Savior, is stated by Paul himself in I Cor.
2:5, "That your faith might not rest in the wisdom of men but in the power of
God." If a powerful, talented, dynamic man moves people to respond to the
Gospel, one never knows how much of the movement is generated by the power of
personality. But if a weak and handicapped person is used to motivate
people, one can see that the power of motivation must come from the Holy
Spirit.
If this be a true understanding of the way God works, the logical
conclusion is that the typical American way of witness is not necessarily the
best and Biblical way. The American way tends to exalt the strong and ignore
the weak. Get the top athlete, the most popular movie star or singer, and
the finest politician or author, and let them tell the world what Christ
means to them. Only a blind man would deny that this bears fruit, but I
wonder if it does not rob us of the greatest resource in the church, which is
the masses of
adults and youth who are not strong, but weak, handicapped and in large
measure ungifted.
Is it possible that the fruit of the spirit growing on weaker branches
might be even more impressive, at least to those God wants us to reach in our
community? Can our very weaknesses in any way be an asset to the kingdom of
God? Let us keep this question in mind as we continue to explore this
paradox of power in weakness. As a principle for natural life we can see how
it holds true, for weakness is what has made man strong. It is the very fact
that man cannot protect himself against other creatures who are stronger,
that has forced him to develop weapons of strength. Man is so weak he can
only jump a short way off the ground, and that weakness has driven him to
develop ways to fly, not only around the world, but beyond the world.
Weakness leads to power when the weakness motivates men to find a way to
offset that weakness.
This is certainly involved in what Paul is saying. It is only the
Christian who is fully conscious of his weakness who will depend upon God,
and seek for God's power. The strong and talented Christian can easily
become self-sufficient and independent. That very strength can become their
weakness. And honest awareness of weakness, therefore, is the starting point
in the spiritual quest for God's power. You can only really seek with all
your heart after that which you are fully aware that you lack. They only
find God's power who fully realize their own weakness. Spurgeon said, "God
helps us most when we most need his help." If you are strong and feel no
need of God's help, then you are weak. When, however, you are weak and know
it, and so depend upon God, then you are strong. Paul's paradox is not
strange at all, but a fact of life we all experience. When we can grasp the
words of Christ, "Without Me you can do nothing," then we are in the state of
weakness where we can say with Paul, "I can do all things through Christ who
strengthens me."

The stronger a Christian is the greater is his danger of depending upon
his own abilities. It is possible for believers to rely on their own power to
live the Christian life. God has built a paradox into the divine-human
relationship. It is only when man surrenders to God that he conquers. It is
only when he submits to be dependent upon God that he becomes a channel of
divine power. Gideon had to learn this paradoxical truth. Gideon had too
strong an army, so God made him send 32,000 of his men home. He deliberately
made his army weak in order to demonstrate the divine power in weakness.
They could have won the battle with a stronger army, but their very strength
would have led them to boast of their own power, and that would have been
their weakness.
God said He made them weak in Judges 7:2, "Lest Israel vaunt themselves
against me, saying, mine own hand hath saved me." It is because of the great
danger of pride that weakness is the way to power. Weakness leaves us no
alternative but to praise God, and give Him all the glory. James Stewart
wrote, "It is a thrilling discovery to make that always it is upon human
weakness and humiliation, not human strength and confidence, that God chooses
to build His kingdom; that He can use us not merely in spite of our
ordinariness and helplessness, and disqualifying infirmities, but precisely
because of them."
History has demonstrated the truth of this paradox over and over. The
Greeks and Romans hated weakness and loved strength, and they conquered the
world by brut force.Yet, it was the weak and despised Christians who
ministered to the slaves, outcasts, and the masses of nobodies of the world,
who eventually conquered both Greece and Rome, and carried their values into
the future. In our own country it was the weak and despised Baptists and
Methodists who were driven out of the original colonies by the powerful
established churches. These two lowly groups, who ministered to the weak and
uneducated masses, have gone on to become the two most powerful denominations
in the country.
In spite of Scripture, and the facts of history, it is contrary to our
nature to believe this paradox. Paul knew the Old Testament and the man
illustrations of the power of weakness in it, yet he fought submission to it.
He did not accept the thorn in the flesh as a blessing, but prayed earnestly
for it to be removed. It is normal and right that our first response to any
weakness, handicap, or limitation, should be to be free of it. If, however,
God will not remove it, then the only wisdom is to find the power in it, and
see the truth of verse 9 demonstrated, which is God's power made perfect in
weakness.
God's power is only imperfectly shown in great gifts, for even the
ungodly have great gifts and skills, and it is hard to identify what is
divine from what is human. When God uses a weak instrument, however, you see
clearly that the power is of God. That is why His power is made perfect in
weakness. If an elephant stepped on a board and it broke,
you would not be surprised. But if a weak man did it to rescue someone from
a dangerous trap, you would praise God, for it would be obvious that the
power was given to the man from above. If a man of charming personality and
a unique gift of gab persuades someone to come to church, you are not amazed,
for you would expect him to be effective. But if a person of little ability
to communicate brings someone, and they respond to the Gospel,
you are impressed, for clearly it was luck, or the power of God. The point
is, the power of God is much easier to identify when it is seen working in
weak instruments.

The practical application should be clear. All of us are clearly
inadequate, and have fewer gifts than we wish we had. None of us are all
that we want to be, and so we think we can do very little for the kingdom of
God. The real growth of the church depends on the gifted few is the common
conviction of Christians. Yet, the facts of Scripture and history tell us
that all of us can do great things for God; not because we are able to, but
just because we are not able. It is not ability, but availability that God
wants. He did not want Moses to take a speech course. He just wanted him to
obey, and He would use him. If we could dedicate our weaknesses, and make
ourselves available to God, He could demonstrate in us that His power is made
perfect in weakness.
Catherine Marshall tells of her experience of writing the book A Man
Called Peter. She needed to succeed in this effort, for she left her job to
give to herself to it. About half way through she asked a trusted friend for
his opinion. He said, "The manuscript lacks warmth, emotion. The facts are
here-but not the heart." She was shattered, and back in her apartment she
threw herself on her bed and cried. Self-pity enveloped her. "I lost my
husband in his prime, I have to raise my son alone, and with no abundance of
money, and I am expected to write a book with no training. How much can one
person take?"
After much struggle she realized she was inadequate, but that God was
not. She prayed the prayer of helplessness, and asked God to guide her in
writing. She got the heart into the book, and masses have been moved to
tears by it. Her achievement, she knows, was entirely of God's doing, and
she has no tendency toward egocentricity that success can bring. She writes
in her book Beyond Ourselves, "Since then God has never allowed me the
fulfillment of a soul's sincere desire without first putting me through an
acute realization of my inadequacy and my need for help."
There are more women than men on the mission field fulfilling the great
commission,
and, no doubt, one of the reasons for this is because, as the weaker sex,
they tend to be more willing to submit to God and allow Him to use their
weakness. Men want only to yield their strength. We are always dedicating
our talents, gifts and resources, to Christ, and rightly so, but we rarely or
never dedicate our weaknesses. This is a tragic neglect in the light of the
fact that God can often use them for greater glory. The beauty of dedicating
our weaknesses is that we can all do it, for we all have plenty to give.
May God help us all to surrender our weaknesses, for His strength is made
perfect in weakness.
5.THE PARADOX OF BURDENS Based on Gal. 6:1-10
In South Dakota a man by the name of August had a clothing store he was
going to close up. His was not one of those perpetual year around closing
sales. He was actually intending to go out of business by July. So he hung
a sign in his window which read, The First Of July Is The Last Of August.
Those who did not know the owners name would think the sign was expressing a
meaningless and hopelessly unexplainable contradiction, but for those who
knew his name, the sign conveyed a clear and clever message.

So often an apparent contradiction has a very simple explanation. This
is the case with the many Biblical paradoxes. Paul has one here in the last
chapter of Galatians that certainly seems on the surface, to be a flat
contradiction. In verse 2 he says, "Bear one another's burdens," and then in
verse 5 he says, "Each man will have to bear his own burden." Certainly in
three verses Paul had not forgotten what he wrote. But if he did it on
purpose, which is obvious, how can it be that we are to carry one another's
burdens, and at the same time each be stuck with our own load?
One might just as well say, that to be wise we must become fools, or,
to be strong we must become weak. As a matter of fact, Paul said both of
those paradoxes as well. Was Paul a master at double talk, or was he gifted
with the ability to see life from a wider and wiser perspective than most
men? The latter is the obvious answer. Paul's apparently conspicuous
contradictions, and puzzling paradoxes are the result of his God-given
ability to see the whole of life, and not just some of its parts in
isolation. This ability was essential for one who represented so
authoritatively Him who is the Alpha and Omega, the beginning and the end.
What can be more paradoxical than an A which is also a Z, or beginning which
is also an end. This can only be possible if we are referring to one who is
eternal and omnipresent, and who, therefore, fills all of reality at the same
time. This, of course, is precisely the case with God.
Since God's very nature is paradoxical, because it is so all
encompassing it follows that it ought not to be surprising to find that His
revelation partakes of His nature. The Bible is filled with paradoxes just
because it sees life as a whole, and not just in fragments, as is the case
with all merely human philosophy. To conquer we must surrender; to live we
must die; to be exalted we must be humble; to get we must give. God hates
the sinner, yet loves the sinner enough to give His Son for them. Blessed
are those who hunger and thirst after righteousness. Yet, those who drink of
the water of life shall thirst no more. In the last days there shall come
those forbidding to marry. Yet, in the last days they shall marry and be
given in marriage.
On and on goes the list of Biblical paradoxes, each of them with a
valuable lesson to broaden our minds and enlarge our vision of reality. We
want to focus our attention on this one before us, which deals with burdens.
The thing to be aware of is the truth conveyed by paradox, which is, opposite
things can be true of the same thing. A river can be narrow and wide;
crooked and straight. From one perspective you may see it go straight for
miles, and then begin to wind for miles.
The word burden has more than one meaning, and depending upon how you
are using it, it can refer to a curse or a blessing. There are burdens in
life that no one can consider good. They are evil, and are crushing burdens.
William G. Clark referred to such when he wrote,
Oh, there are moments for us here, when seeing
Life's any qualities, and woe, and care,
The burdens laid upon our mortal being
Seems heavier than the human heart can bear.
The Bible urges us to get rid of these kinds of burdens, for they are
anxieties and cares that are beyond our control. "Casting all your care
upon Him, for He careth for you." "Come unto me all ye that labor and are
heavy laden, and I will give you rest."
The burdens of weary, overworked, and frustrated lives are to be gotten rid

of, and refreshment, and rest are to be found in Christ. "Cast your burden
on the Lord, and He will sustain you." This is certainly one way to look at
the matter of burdens, but God forbid that we think it is the whole truth
about burdens.
What of the Bible's clear demands that we take on burdens? Take up the
cross and follow me; take my yoke upon you and learn of me. All the commands
of Jesus, and especially the great commission are commands to take up a
burden. Paul adds to this the burdens we are to bear for one another in
fulfilling the law of Christ. Here is a burden that is among the loftiest
loads we can lift, for to do so fulfills the highest law of all, which is the
law of Christ, which is the law of love.
There is a story concerning a king who once placed a heavy stone in the
middle of the road, and then hid to see who would remove it. Men of various
classes came by, and worked their way around it. Some of them loudly blaming
the king for not keeping the highways clear. They all dodged their duty of
getting rid of it. At last, a peasant on his way to town with a load of
vegetables to sell saw the obstacle, laid down his own burden, and took on
the burden of pushing the bolder off the road. As he did, he saw a purse
that had been placed under it. He examined it, and found it full of gold,
and with a note saying that it was for the one who removed the stone.
Burdens can be a blessing when they are matters of helping others deal with
their burdens. The peasant fulfilled the will of the king by bearing a
burden, and we fulfill the will of our Lord when we bear one another's
burdens. So we see there is more than one way to look at a burden.
There are the solitary burdens that we must bear alone; the social
burdens that we share, and the senseless burdens that we are to cast upon the
Lord. Paul could have kept things simple and uncomplicated by just referring
to one kind of burden, but he doesn't do that. He speaks of both the
solitary and the social burden in the same context. He links together our
obligation to others, and our personal responsibility. Paul is primarily
concerned with believers, and the bearing of one anothers burdens within the
community of faith. The total context, however, is much broader. In fact,
in verse 10 Paul makes it clear that all men are included in our social
responsibility. He writes, "As we have opportunity let us do good to all
men, and especially to those who are of the household of faith."
There are no boundaries to Christian burden bearing. Any good done for
any person can be a fulfillment of this Biblical command, for it is a
comprehensive statement, as broad as the love of God. Within that general
attitude of good will to all, is a specific emphasis on fellow believers.
This is similar to the statement that Jesus is the Savior of all men, but
especially of those who believe. The love and atonement of Christ is
universal and comprehensive, but only those who believe in Christ, and
receive him as Savior, benefit by being redeemed. There is always both the
all, and the few, in Christian relationships. The comprehensive potential,
and the limited actual.
As we study this chapter we want to keep in mind the total scope of our
obligation as far as burden-bearing goes. We have seen there are some
burdens we ought not to bear at all, but in this chapter we see three kinds
of burdens we are obligated to bear. They are, personal responsibility;
social responsibility within the church, and social responsibility to those
outside the church.
6:1 Paul begins by writing, "Brethren if a man be overtaken in a fault."

Here is the first person who needs a hand with a burden. It is the brother
in Christ who has been overtaken by sin. It is not just a fault as the KJV
has it, but a serious trespass. Sin like a leaping lion as overtaking him
in the jungle of life, and has pulled him from the path of purity into the
vines of vice, or the cave of corruption, there to devour him, and to render
him useless as a servant of God. There is more of this that takes place than
we realize. It is not a rare isolated incident. Peter warned that Satan
like a roaring lion walks about seeking whom he may devour, but here is a
brother who did not heed the warning.
Paul was not blind, for he knows a Christian brother or sister can be
overtaken by some sin. Like John the beloved Apostle, he knows if we say we
have no sin we deceive ourselves. John made provision for the Christians in
sin, and said, if we confess it Jesus is faithful to forgive it. Paul gets
into the social aspect of sin. Sometimes sin is not just a private matter
you can confess and be done with it. Sometimes it has social implications,
and becomes a public matter, and a heavy burden. There is blame and shame,
and a need for more than God's forgiveness. There is also a need for the
acceptance of the body. The world is full of people who know God loves them,
and has forgiven them, but who are cut off from the fellowship of the church,
because the body paid no attention to what Paul is saying here. We are
social beings, and if we don't get social acceptance and restoration to
fellowship, we are like branches cut off from the tree, and we wither and
bear no fruit.
I remember a silly story I use to tell as a teen. It is about a farmer
who was throwing purple powder on his field, and when he was asked what he
was doing by a neighbor he said, "I'm throwing this lion powder on my land.
It is suppose to keep lions away." The neighbor protested, "But there ain't
any lions within a thousand miles from here." He responded, "I know, and its
a good thing too, cause I bet this stuff don't work." Silly, but no more so
than the Christian who knows he can't face Satan alone on his own ground, and
yet, who sprinkles his life with the purple powder of self reliance, and
walks right into the lion's jaws.
You know, as well as I do that the reason so many are being devoured by
the lion of lust in our day is because they park in his den. Even as a child
of God you never know what you might do if the circumstances are right.
Therefore, do not be a fool, but stay away from the lion's den. Every man
has his Achilles heel, and Satan throws a pretty good spear, so stay out of
range. But some will not listen, and will go down, and this is the man Paul
is concerned about here. He addresses those he expects to act on the matter
as, "Ye which are spiritual." That which is to characterize them is a
compassion and a concern for a fallen brother. Some would think the
spiritual ones should be the ones raking him over the coals of condemnation.
There are those who feel they are spiritual who like to show their contempt
for the fallen, and they add more mud to the mess that already is. The
obligation of the truly spiritual is neither to condemn or condone the
sinner, but to act in a practical way to offset the victory of sin, and
restore the victim.
Every soldier counts in the army of Christ, and none are to be left
lying helpless and wounded on the battlefield. One of the obvious influences
of Christianity on the American culture is the high value we place on the
individual life. We go all out at home or in battle to rescue and save one
lost child, or one wounded soldier. This in contrast to what a Dr. Pearson
told us at a Civil Air Patrol meeting. He was in China during World War II.
The Chinese army did not have any medics, because it was too expensive, so if

a man was wounded and could not go on, they removed his uniform and left him.
They would go on to the next village where the first man they found to fit
the uniform was drafted. The life of an individual wasn't worth a penny.
Not so in our culture, and not so even more in the Christian battle. No
soldier of the cross ever ought to ever be given into the hands of the enemy,
but be restored to the company of the faithful.
Those who are quick to condemn, not only give aid and comfort to the
enemy, but make it hard for the wounded brother to get back to his own lines.
To carry out the analogy, it is like a wounded soldier in no mans land trying
to get back to his company, but his own men are raking the area with machine
gun fire. Just as some Americans die at the hands of their own men because
of error, so the church, if it does not follow Paul's pattern, can drive men
out of the church. The number of people who no longer go to church, because
of self-righteous condemnation, is legion. Many churches and individuals
have failed to be channels of the mercy and forgiveness of Christ, because
they refused to bear the burden of a fallen brethren. They left him with the
whole load until it broke the back of his faith, and he fell crushed, never
to rise again. As terrible as it is for what the Chinese did, it is even
worse for Christians to do the same on the spiritual level.
To bear this burden is not easy. To share his guilt and shame for
deserting the captain of his faith is hard. No one likes to be identified
with a deserter, but this is a burden we can only escape by ourselves being
deserters of our Lord's orders. This is not a burden we can cast on the
Lord, for it is a part of our obligation to a brother in Christ. If we lift
it, we will discover it is one of those burdens that is a blessing. "My yolk
is easy and burden is light," said Jesus. This is it, the bearing of one
anothers burden, and so fulfilling the law of Christ. The saint of India,
Sundar Singh once crossed the mountains of Tibet during a heavy snowstorm.
He was joined by a stranger, and they were companions in misfortune.
The cold was so intense they feared they would not make it. They found a man
who had fallen off the path to a ledge below. He was unconscious and Sundar
asked his companion
to help him rescue the man. He said it would be foolish to try and he went
off on his own.At the risk of his life Sundar got to the man, and struggled
back to the path carrying him.He later found his former companion frozen, but
he was able to stay alive because his extra exertion of carrying the body.
He was able to reach a village and survive because he was willing to carry a
burden.
Why should children bear the burden of picking up clothes, making the
bed, etc., if mom will bear that burden for them? The most irresponsible
people in the world are created when someone else bears all of their burdens.
Young women make poor housewives when they are not taught to bear the burdens
of running a household. It is curse to escape such burdens, for it is burden
bearing that makes people responsible citizens. There are burdens you want
others to help you bear, but there are many that you need to bear alone to
become the kind of person God wants you to be.
James Gilkey tells of watching workman on the street of New York city
carrying a long awkward plank. The wind kept blowing it, and as it would
swing back and forth, he would lose his stride and weave back and forth.
Another man came up behind and saw his problem, and without a word he eased
his shoulder under the back end of the plank. The workman was ignorant of
what was happening. He steadied his step, and quickened his pace, and
quickly arrived at his destination. His undetected helper slipped from under
the load, and continued on his way. The workman never even knew he had been

helped with his burden. Our Lord does this for us, and we receive a helping
hand we never even see.
We can do this type of lifting as well, and give a silent and secret lift to
those with burdens. However we do it, we should all be in the business of
burden bearing.
CHAPTER 6.THE PARADOX OF BLESSING BASED ON GAL.6:1-10
Doing your best could be the worst thing you could do. That sounds like a
contradiction, but it can be explained so that it makes sense as a paradox.
A paradox is a statement, which at first sight seems absurd, and contrary to
common sense, but which can be explained so as to be well grounded and true
in fact. It is not hard to figure out the paradox in the statement that the
new cars are wider, longer, lower, and higher. That they are lower in
relation to the ground, and higher in relation to your bank account is easy
to see. Many paradoxes are not so obvious. Some of the beatitudes of Jesus,
for example are paradoxes. Blessed are the poor in spirit; blessed are those
who mourn, and blessed are those who are persecuted for righteousness sake.
These need some deeper thinking before the clouds of obscurity will clear
away, and let the light of truth shine through.
So it is with the statement, doing your best can be the worst thing you
can do. It is contrary to a normal pattern of thinking, but all it takes is
one illustration to turn it into a paradoxical statement of truth. A
minister of a large church had his assistant preach the sermon on Sunday
morning. He wanted to slip away to play golf. He drove the ball with
terrific accuracy, and everything he did seem to go perfect, and he finished
the 18 holes with a remarkable 68. It was the first time he ever broke 100.
He was over joyed and elated until it struck him, he would never be able to
tell anyone about it because of the circumstances. Had he played an average
game, there would be nothing to tell, but he had gone and done his very best,
and now he couldn't share his excitement. Doing his best under those
circumstances proved to be the worst thing he could do. His great pleasure
paradoxically became his punishment.
Doing your best at any act of evil is always the worst thing you can do.
The thing to notice about the nature of paradox is that it keeps you aware of
the complexity of reality. It keeps you aware of the danger of
oversimplification. We tend to take a legitimate aspect of reality and make
it the whole. Paradox forces us to keep an open mind, and seek to reconcile
contradictory aspects of life. The Christian who cannot accept paradox as
part of reality will often be distressed, because life refuses to conform to
the logic of what he feels ought to be. Everything can make sense, however,
to one who is willing to see the paradoxical nature of reality.
A blessed curse sounds like nonsense, but a little thought can make it a
precious truth. The Scripture says, "Cursed is every man who is hung upon a
tree." Jesus was hung upon a tree, and crucified for our sin. His curse
became the means by which all of our sins are forgiven. Who can think of a
curse that ever led to greater blessings? It was indeed a blessed curse, and
no longer a statement of nonsense. I emphasize the reality of paradox
because Paul is so paradoxical in this passage of Gal. 6. The paradox we
want to consider concerns a blessing we are to avoid. It sounds unreasonable
to even suggest that we should try and avoid one of God's blessings, but that
is exactly what God's expects us to do, and exactly what we want to do when
we understand the meaning of the paradox.

No one will doubt that guilt is one of the heaviest burdens a man can
bear, and no one will doubt that forgiveness is one of the most precious of
all blessings. Yet, as blessed as it is to be lifted, it is more blessed
never to have fallen. The blessing we are to avoid, therefore, is the
blessing of being the one who is restored through forgiveness. While helping
the fallen experience this blessing, we are to be careful to avoid it
ourselves. It is a blessing that can only come through first disobeying God.
To be eligible for forgiveness we must first sin, and, therefore, this is a
blessing we are to avoid.
A Sunday School teacher asked her class what is the first thing we must
do to obtain forgiveness of sin? A little boy spoke up and said, "Sin!" It
was not the expected answer, but a correct one, and because they only way to
obtain this goal is by the route of evil, it is a way we are not to travel.
It is a blessing we are never to chose, but one we are to receive only
because of necessity due to the fact that we have fallen.
In this first verse Paul is just as concerned that the non-fallen
Christian helper escape the necessity of this blessing, as he is that the
fallen brother find it. It is wonderful that the fallen brother can be
restored and forgiven. Yet, it would be a tragedy if another in helping him
bear his load fell himself, and needed to travel the same path. Forgiveness
is the only road to travel when one is in the valley of sin, and it is a
great blessing, but it is a curse to fall into that valley in the first
place, and so it is a blessing to be avoided. Any blessing that requires you
to sin before receiving it, is a blessing to avoid. This is why Paul limits
the task of restoring the fallen to the spiritual, that is to those who have
developed the maturity necessary to do the job without risking themselves.
Anyone who has tackled a difficult job with inadequate tools knows the
problem you can get into, and the mess you can make. The tool one must have
to effectively restore a fallen brother is the tool of meekness, or
gentleness. It is one of the fruits of the Spirit, and that is why Paul
calls upon those who are spiritual to handle this delicate matter. To be
spiritual simply means to be one who exhibits the fruits of the Spirit. If
one does not have this fruit, he should not attempt the job of restoration.
The result could be something like trying to fix a piece of broken china with
a hammer. Christians need to leave delicate jobs to those whose inner tool
chest has in it, not the sharp saw of severity, and the hard hammer of
harshness, but the smooth sander of sympathy, and the mild mallet of
meekness.
The word restore is the Greek word for setting a dislocated bone. Part
of the body of Christ is dislocated when a Christian falls into sin. There
is bound to be some pain in getting him restored, but the proper treatment
can eliminate unnecessary pain. The proper treatment that Paul calls for is
gentleness. Calvin wrote, "We are here taught to correct the faults of
brethren in a mild manner, and to consider no rebukes as partaking a
religious and Christian character which do not breathe the spirit of
meekness." Not all can lift a fallen brother by meekness, and so they should
keep their hands off.
To try and restore a brother in the attitude of arrogant superiority is
to fall into the category of those Paul mentions in verse 3 who think
themselves to be something when they are nothing. Here is another paradox:
To be something we must recognize we are nothing. John Wesley recognized he
was nothing apart from Christ, and he really became something. He lifted
gamblers, drunkards, and rough sinners from all walks of life by the power of

gentleness. G. W. Langford wrote-
Speak gently! Tis a little thing
Dropped in the heart's deep well;
The good, the joy that it may bring
Eternity shall tell.
If you don't have the tools, leave the task of restoring to those who
can do it in the spirit of meekness. A Christian doing good in the wrong way
can do more harm than good. The Christian who has the right tools, however,
ought not to be deceived into thinking he is immune to danger. There is
always a risk involved in bending over a pit to lift another out. It is
possible for the helper to end up in the pit. Paul,
therefore, gives a warning even to those who are spiritual. It is a blessing
to know they can be restored if they fall, but it is a blessing they are to
avoid.
I think it is extremely important that we see Paul's attitude concerning
the Christian and sin. Paul feels that no one is ever so mature, and so
spiritual, that they can afford to be careless. Paul assumes that the finest
Christians can fall if they are not cautious. To think that a wonderful
Christian cannot fall into serious sin is to be ignorant concerning spiritual
warfare. Some people blame emotionalism for the fact that Christians fall
into sin. They feel that many conversions are only a momentary experience of
excitement that do not last. Others feel the problem lies with those
churches which stress conversion as a process of education. These, they say,
are not truly born again, and have only a head knowledge, and that is why
they fall to the temptation. Both are right, and there are many
illustrations to prove their point, but both are wrong in thinking they can
explain, by their view, why Christians sin.
The method by which one comes to Christ is not the determining factor at
all. The important thing is what one thinks of himself after he does accept
Christ. If he thinks he is now safe from the enemy of his soul, and has
arrived, he is in serious trouble. His deception at this point will leave
him wide open to enemy attack. If he realizes the battle has just begun, and
that now, more than ever, he needs the whole armor of God, and much caution,
then he is likely to stand, and be a good soldier of Christ. It is pride
that leads the Christian to fall, for the proud Christian no longer fears his
own weakness. He feels he does not need to be careful in the way he walks.
It is the humble Christian who will stand, for he is fully aware of his
weakness, and the danger of falling.
Paul makes it clear that the most mature Christian must be aware that
the tendency to sin is still in them, and that a proud and careless attitude
can lead them into the very pit they hope to lift others out of. An honest
Christian is one who is able to say, I am capable of committing that very sin
that ensnared my brother. Therefore, I must avoid certain circumstances.
Consider thyself is what Paul says.
Keep and attentive eye on yourself is another version. Help another with an
attitude of pride, thinking you are superior because you did not fall, and
you could very well be the next one there pulling out of the pit.
History is full of spiritual persons who are naive at this point. The
Bible does not give useless warnings, and so we need to take them seriously.
In I Cor. 10:12 Paul says, "Therefore let anyone who thinks he stands take
heed lest he fall." David was a man after God's own heart, but he fell.
Peter was the leader of the Apostles, but he fell. You can go through the

list of Bible heroes, and the same can be said for just about all of them.
The wise Christian agrees with the ancient saying, "Know thyself." To be
ignorant of what you are capable of doing is to be blind, and not having an
honest knowledge of yourself, and this will lead you to ignore the warnings
that would help you to escape when the battle is more than you can handle.
Tis one of human nature's laws,
To see ourselves without our flaws.
This is one law we are to break, and not submit to being blinded by our
nature which loves to be deceived about our defects. If we are not honest
with ourselves, we will fail to see ourselves in the mirror of God's Word.
We will be like the dog who always went wild when he saw his reflection in
the mirror. He thought is was another dog, and he was ready for a fight. If
we think all the warnings of Scripture are directed to someone else, we are
as foolish as that dog. The heart is deceitful above all things, and we need
to see that refers to our heart, and not just the heart of others. Fenelon
said, "As light increases we see ourselves to be worse than we thought." The
purpose of seeing yourself as you are is not to give you a guilt complex, but
to show you just how weak you are without the Lord's help. It is to keep
you alert, knowing that a sudden attack can take you by surprise and leave
you wounded.
Look to yourself says Paul; know yourself; know your own weakness and
tendency to sin, and you will be more useful in gaining back the fallen
brother, for your caution and stability will increase his security, and give
him an example to follow in the future. This is doing for a brother what
Jesus did for us all. Had He not stopped to lift us, and had He not faced
all temptations and remained sinless, we would have no hope, and no security,
and no basis for forgiveness.
Nietzsche thought this was the way to produce a world of weaklings.
The strong ought not to stoop to help the weak, he said. This puts them all
on the dead level of mediocrity. The strong are to move on higher, and step
on the weak to do it. This is the only road to the super race. Hitler and
Stalin both put this philosophy into practice, and history has recorded the
tragic results. One of the paradoxes of history is that power and might does
not conquer in any lasting way. What is gains, soon crumbles. Eternal
victories are gained by love, which is willing to stoop and lift. Gentleness
which is willing to put up with the weaknesses of men, and seek to lead them
to higher ground, is the way to build what is lasting. If Christians
cooperate, they can turn an apparent victory for evil into a final victory
for good. Let the fall of a brother in Christ teach you caution, and your
caution will teach him how to avoid another fall, and both will be better
prepared to not experience the blessing we are to avoid.
CHAPTER 7 .THE PARADOX OF PRIDE Based on Gal. 6:3
Some people, probably most people, and maybe all people have to learn how to
be humble the hard way, and that is the humpty dumpty way of having a great
fall. This was the case with Max Eastman. A film was being made on the life
of Christ, and he happened to meet the well known woman photographer working

on that film, who was Alice Baughton. Shortly after this meeting he received
a note asking if he would consent to pose with Walter Hampden, the man
playing the role of Christ, in one of the miracle scenes. He was so proud of
getting such an offer after just a casual meeting, that he could not help but
brag. A thing like that couldn't just happen, he must have something on the
ball. He said to his mother who was visiting at the time, "See what it is to
be a beauty. I just knock them cold at the first sight." When he returned
from the studio, however, his glow had turned to gloom. "What did you pose
for?" Was the eager question of the family. Meekly he replied, "The corpse
of Lazarus."
Lazarus was certainly not unimportant role to play, even as a corpse,
but it hardly justified his boast of superior beauty. Had he not opened his
mouth, there could only be merit in getting any part at all, but he did, and
proved the saying true, "And ounce of vanity spoils a hundred weight of
merit." He thought too highly of himself. He was like the man whose wife
said to him as they left the party, "Has anyone ever told you how marvelous
you are?" "No, I don't believe they have," he said. "Well then," she
continued, "Where in the world did you ever get the idea?"
The idea comes natural, for the one thing most all people have in common
is their loyal love of themselves. E. W. Howe said, "When a man tried
himself, the verdict is usually in his favor." Subconsciously, if not
consciously, all men tend to make themselves the center of the universe.
Each of us is, to a lesser or greater degree, an I specialist. I read of a
printing company that had to postpone the publication of a Bishop's
autobiography because of they ran out of capital I's. Pope wrote in his
essay on man-
Ask for what end the heavenly bodies shine,
Earth for whose use, -Pride answers,-Tis for mine;
For me kind nature wakes her genial power,
Suckles each herb, and spreads out every flower;
Sees role to waft me, suns to light me rise;
My foot stool earth, my canopy the skies.
There is a touch of truth even in this self-centeredness, for man alone
was made by God with the capacity to appreciate and enjoy the order and
beauty of His creation, and man was given dominion over creation. But man
fell, like Satan, because of pride, and is now, as Pascal put it, both the
glory and the scum of the universe. He still has some basis for pride, but
so much more for humility and shame. Abraham Lincoln's favorite hymn by
William Knox put it this way-
Oh, why should the spirit of mortal be proud?
Like a swift-flitting meteor, a fast-flying cloud,
A flash of the lightning, a break of the wave,
He passeth from life to his rest in the grave.
Man is in a strange predicament, caught between his own dignity and
depravity; his own worth, and his wickedness. The result is another great
paradox of life. Man's self-love is both an evil and a good. It is both an
essential for a happy life in God's will, and the main cause for most evil
that is out of God's will. Paul in this great chapter on paradoxes deals
with both sides of pride.
In verse 3, he deals with that kind of pride which makes a man think
himself to be something when he is nothing. In verse 4, he deals with that

Paradoxes of paul

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Paradoxes of paul