Discussion Questions

Paul opens with, “We then who are strong ought to bear the infirmities of the weak and not to please ourselves”; in the specific Jew/Gentile tension about Torah-regulations, what would “bearing” look like in daily church life, and what kinds of sacrifices by the “strong” does Paul seem to assume are normal? JumpstartAnother way to ask: In the Jew/Gentile arguments about Torah rules, what would it look like for the “strong” to carry the “weak” in everyday church life? What normal sacrifices does Paul expect the “strong” to make?

Origen describes Paul as an “arbiter” who avoids both offending Jews by “completely abandoning the Jewish rights” and discouraging Gentiles by “requiring the observance of the law”; what does this reveal about God’s priorities in a mixed community, and where would modern Christians be tempted to pick one side and force it? JumpstartAnother way to ask: Origen says Paul tried not to insult Jews or burden Gentiles with the law. What does that show about what God cares about in a mixed church, and where might Christians today try to force everyone to take one side?

Chrysostom highlights Paul’s rhetorical move—calling them “strong” and saying “we who are strong”; what does this teach about how correction should be delivered inside the church, and how does it challenge the way modern Christians “speak truth” when there are conscience-level disputes? JumpstartAnother way to ask: Paul calls them “strong” and includes himself (“we who are strong”) while correcting them. What does this teach about how to correct people in the church, especially when the issue is about conscience?

The lesson argues, “If we do not [patiently bear with weaker Christians], we are not imitators of Christ”; what kinds of “transgressions and failings” do you personally find hardest to tolerate in believers you consider “weaker,” and how does Christ “bearing our infirmities” confront your instincts? JumpstartAnother way to ask: What sins or weaknesses in other believers are hardest for you to be patient with? How does remembering that Christ carried our weaknesses challenge your first reaction?

The comment is made that it’s possible to “please a neighbor” but “to his injury and to your own also”; in real scenarios (friendships, church relationships, online engagement), what are examples of “pleasing” that actually harms edification, and how would you recognize the difference? JumpstartAnother way to ask: Can you think of times you “please” someone (in friendships, church, or online) but it actually hurts them spiritually? How can you tell the difference between kindness that helps and kindness that harms?

Paul ties “not pleasing ourselves” to Christ’s humiliation, suffering, and Gethsemane prayer (“not my will, but yours be done”); what does this suggest about the cost God expects unity and neighbor-edification to require, and how does that compare to modern expectations of comfort, preference, and “my rights”? JumpstartAnother way to ask: Paul links “not pleasing ourselves” to Jesus’ suffering and “not my will, but yours.” What does that say about how costly unity and building up others can be, compared to today’s focus on comfort and “my rights”?

The lesson explains the reproach Psalm/prophecy as Christ absorbing blasphemies directed at the Father, and points to Jesus’ response from the cross: “Father, forgive them”; how does this portray God’s character toward His enemies, and what would it demand of a church dealing with accusations, suspicion, or internal hostility? JumpstartAnother way to ask: Jesus took insults meant for the Father and still prayed, “Father, forgive them.” What does this show about God’s heart toward His enemies, and what would it require from a church facing blame, suspicion, or hostility inside the group?

Paul says the Scriptures were written “for our learning” to produce “hope through patience and comfort,” and the lesson emphasizes that for Jesus and the apostles this meant the Old Testament; how would early Christians have used Israel’s failures (idolatry, immorality, grumbling) as “admonition,” and what modern habits keep Christians from letting the Old Testament correct them that directly? JumpstartAnother way to ask: How would early Christians use Israel’s sins (idolatry, immorality, complaining) as warnings for themselves? What habits today keep Christians from letting the Old Testament correct them in a real way?

The teacher argues that the early church was so unified that leaders could write to “the church in” a city (Ephesus, Rome, Alexandria) for centuries, but today “it would be impossible” because of “tens of thousands of denominations”; what do you think this lesson implies about the spiritual credibility of divided Christianity—especially in light of Jesus’ prayer “that the world may believe”—and what parts of that implication feel uncomfortable or threatening? JumpstartAnother way to ask: If the early church could be addressed as one church in a city, but today there are many denominations, what does that say about Christianity’s credibility to the world (“that the world may believe”)? What part of that feels uncomfortable or threatening to you?

Verse 7 says, “Receive one another as Christ also received us,” and the lesson stresses Christ received us “while we were yet sinners” and “justified us in that condition”; how should that shape the way a congregation treats messy believers in practice, and where is the line between receiving someone for their salvation and tolerating what actually blocks their edification? JumpstartAnother way to ask: Since Christ received us while we were still sinners, how should a church treat messy believers in real life? Where is the line between welcoming someone and allowing things that keep them (or others) from growing?