22    The Unity of Strong and Weak Christians—part 3 Please  One Another as Christ Did (15:1-6)

Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. Let each of us please his neighbor for his good, to his edification. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached Thee fell upon Me.” For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope. Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus; that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ. (15:1–6)

God has always been deeply concerned about the unity of His people. By salvation, He has effected a real spiritual oneness. He has created a commonness based on sharing the same eternal life. This reality of conversion should impact the life of the church by being the impetus for practical unity. Scripture emphasizes both aspects.

Through David, the Lord proclaimed, “Behold, how good and how pleasant it is for brothers to dwell together in unity!” (Ps. 133:1). Speaking specifically of His chosen people Israel, He prophesied through Jeremiah that one day, “They shall be My people, and I will be their God; and I will give them one heart and one way, that they may fear Me always, for their own good, and for the good of their children after them” (Jer. 32:38–39). In one of Ezekiel’s visions, the Lord instructed the prophet, “Son of man, take for yourself one stick and write on it, For Judah and for the sons of Israel, his companions’; then take another stick and write on it, ‘For Joseph, the stick of Ephraim and all the house of Israel, his companions.’ Then join them for yourself one to another into one stick, that they may become one in your hand, … and they will be one in My hand” (Ezek. 37:16–17, 19; cf. Hos. 1:11).

Speaking of the whole world, Jew and Gentile alike, God predicted that in the end times, “I will give to the peoples purified lips, that all of them may call on the name of the Lord, to serve Him shoulder to shoulder” (Zeph. 3:9), that is, side by side, as brothers. “The Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one” (14:9).

The unity of believers is also the concern of God the Son. Speaking on one occasion before a largely Jewish audience, Jesus said, “I have other sheep [Gentiles], which are not of this fold [Israel]; I must bring them also, and they shall hear My voice; and they shall become one flock with one shepherd” (John 10:16). In other words, God’s eternal plan is that all who believe in Him will become outwardly what they already are inwardly—unified in Him through faith in His Son. “When all things are subjected to Him [Christ],” Paul says, “then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all” (1 Cor. 15:28). Ultimately, everyone who belongs to the Lord will be united in a great and glorious fellowship with Him and with each other.

While exiled on the island of Patmos, the apostle John wrote,

Even for now, however, despite the limitations of the remaining old garments of the sinful flesh, it is the Lord’s absolute and unconditional will that His people be in harmony with Him and with each other.

The unity of His people was one of the desires our Savior expressed in His high priestly prayer: “I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are” (John 17:11).

The unity of the church is also, of course, the concern of God the Holy Spirit. At Pentecost, the Spirit dramatically came upon and indwelt the apostles (Acts 2:4), who then were miraculously enabled to speak “of the mighty deeds of God” in the native languages of the multitude of Jews from various parts of the world who had come to Jerusalem for the Feast of Pentecost (vv. 7–12). After Peter preached before the great crowd, “they were pierced to the heart, and said to Peter and the rest of the apostles, ‘Brethren, what shall we do?’ And Peter said to them, ‘Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit’” (vv. 37–38).

With the indwelling of the Spirit came a spiritual unity among believers that immediately was expressed in selfless service to one another. The some “three thousand souls” who believed the gospel and were saved that day “were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. … And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved” (vv. 41–42, 44–47).

In the days following, as the apostles, especially Peter and John, continued to preach, “the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own; but all things were common property to them. … For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostles’ feet; and they would be distributed to each, as any had need” (Acts 4:32, 34–35).

There is no evidence that this practice of the infant church in Jerusalem became the standard for other churches of that time or that it continued indefinitely even in Jerusalem. But the spiritual unity and selflessness of those early believers should characterize every Christian and every congregation in every age.

In his letter to Ephesus, Paul declared that, “with all humility and gentleness, with patience,” we should show “forbearance to one another in love, being diligent to preserve the unity of the Spirit in the bond of peace” (4:2–3). He then specifically mentions the participation of each Person of the Trinity in the spiritual welfare and unity of the church. “There is one body and one Spirit; … one Lord [Christ, the Son], one faith, one baptism, one God and Father of all who is over all and through all and in all” (vv. 4–6, emphasis added).

To the factious, discordant church at Corinth, Paul wrote: “Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgment” (1 Cor. 1:10). Later in the same letter, he reminded them that, “even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (12:12–13).

The apostle reminded believers in the Galatian churches that “you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:26–28). He admonished believers in Philippi: “Conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel” (Phil. 1:27). They would make his “joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (2:2).

In the church of Christ, “there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all” (Col. 3:11). Among the characteristics that make for unity and harmony in the church are “a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other” (vv. 12–13). “And beyond all these things,” Paul continues, “put on love, which is the perfect bond of unity” (v. 14).

Peter admonishes Christians to “be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit” (1 Pet. 3:8). In his first letter, John emphasizes the relationship between spiritual unity and the divine light of God’s Word: “If we walk in the light as He Himself is in the light, we have fellowship with one another” (1 John 1:7). He also emphasizes the relationship between unity and love—God’s love for us and our love for God and for each other. “We know love by this,” he says, “that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:16–18; cf. 4:11, 20–21).

Apart from outright sin, nothing shatters the fellowship, the spiritual growth, and the witness of a congregation so much as disharmony among its members. Romans 15 continues Paul’s teaching on the vital importance of unity in the church, adding two more principles for achieving that objective. The first is pleasing one another, following the example of our Lord (vv. 1–6), and the second, discussed in the following chapter, is rejoicing with one another in God’s eternal plan of redemption (vv. 7–13).

In the first of these heartfelt appeals, Paul calls believers to please one another, using Christ Himself as our model. He mentions six spiritual characteristics that should lead us to please one another: regard for others (15:1a), disregard of self (vv. 1b-2), conformity to Christ (v. 3), submission to Scripture (v. 4), dependence on divine power (v. 5), and giving glory to God (v. 6).

REGARD FOR OTHERS

Now we who are strong ought to bear the weaknesses of those without strength (15:1a)

As with the principles of receiving one another with understanding (14:1–12) and of building up one another without offending (vv. 13–23), responsibility for pleasing one another falls on all believers, but especially on those who are strong. Consequently, they ought to bear the weaknesses of those without strength.

Opheilō (ought) has the basic meaning of owing a debt or having a strong obligation. It is used in Hebrews 5:3 to refer to the unique responsibility of the high priest in ancient Israel, who was “obligated to offer sacrifices for sins, as for the people, so also for himself” (Heb. 5:3, emphasis added). In his first letter, John uses the term three times to indicate our obligation to follow God’s example. “The one who says he abides in Him [Christ] ought himself to walk in the same manner as He walked; because Christ “laid down His life for us, … we ought to lay down our lives for the brethren”; and, “if God so loved us, we also ought to love one another” (1 John 2:6; 3:16; 4:11, emphasis added).

Bastazō (to bear) refers to picking up and carrying a burden. It is used literally of “carrying a pitcher of water” (Mark 14:13) and of carrying a man (Acts 21:35), and figuratively of bearing a yoke of obligation (Acts 15:10).

Therefore, to bear the weaknesses of fellow believers is not simply to tolerate those weaknesses but to help carry them—by not being critical or condescending and by showing respect for sincere views or practices that we may not agree with. It is to “do nothing from selfishness or empty conceit, but with humility of mind … [to] regard one another as more important than” ourselves, not merely looking “out for [our] own personal interests, but also for the interests of others” (Phil. 2:3–4).

The idea is that of showing genuine, loving, and practical consideration for other believers. We are not to argue about minor issues or be critical of those who may still be sensitive about a former religious practice or taboo. The injunction is for mature believers to voluntarily and lovingly refrain from exercising their liberty in ways that might needlessly offend the consciences of less mature brothers and sisters in Christ, those who are without strength.

Paul was referring to that attitude when he testified:

He was not speaking of compromising the gospel or godly standards of living in order to gain acceptance and approval by the world, a sin he strongly condemned. “Am I now seeking the favor of men, or of God?” he asked the Galatians. “Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ” (Gal. 1:10). On the contrary, he was speaking of relinquishing personal liberties and advantages for the sake of fellow believers—even for the sake of unbelievers, if doing so might be instrumental in leading them to Christ.

DISREGARD FOR SELF

and not just please ourselves. Let each of us please his neighbor for his good, to his edification. (15:16–2)

The right use of Christian liberty, which the strong believer understands and appreciates, often involves self-sacrifice. When our true motivation is to please Christ by helping “to bear the weaknesses of those without strength” (v. 1a), we can expect to forfeit certain legitimate liberties, when exercising them would harm a weaker brother or sister.

The Lord designs that a relationship with Him be from the heart and so graciously grants us freedom for our own sakes, to liberate us from the shackles of religious superstitions and even from certain ceremonial externals and restrictions that He Himself had instituted as symbols, but which, in the New Covenant, He has declared to be no longer valid. Apart from that which in itself is sinful, we are divinely freed to do much as we please.

But the Lord does not grant those freedoms just so we can selfishly please ourselves. He grants them for the benefit of His entire church. Every believer has the same liberty in Christ as every other believer, but because believers vary greatly in spiritual knowledge and maturity, the careless exercise of a liberty by one member can do great harm to the conscience and spiritual well-being of another member and even to the well-being of an entire congregation.

Paul grieved over the Philippian church when he heard that some members there, apparently in positions of leadership and influence, sought “after their own interests, not those of Christ Jesus” (Phil. 2:21). It was not that they were teaching wrong doctrine or living immoral lives, but that they had great concern for their own interests and little concern for the interests of fellow believers. And for that reason, Paul declared, they had little genuine concern for the interests “of Christ Jesus” Himself or for His church.

Obviously, the church at Rome also had such members, and the apostle appealed to them, Let each of us please his neighbor. Paul did not exclude himself from the exhortation. Let each of us expresses all-inclusive responsibility and allows no exemptions, even for an apostle.

The objective of pleasing our neighbor is to promote his good and his edification, even if it requires the sacrifice of some of our own welfare and pleasure, which it often does. It is essentially the same appeal Paul had made earlier in this letter, again not exempting himself: “Let us pursue the things which make for peace and the building up of one another” (Rom. 14:19, emphasis added).

To do good for our neighbor and to promote his edification is to be “of the same mind” as our brothers and sisters in Christ, “maintaining the same love, united in spirit, intent on one purpose,” doing “nothing from selfishness or empty conceit, but with humility of mind” regarding “one another as more important than [oneself]; … not merely [looking] out for [our] own personal interests, but also for the interests of others.” It is to “have this attitude in [ourselves] which was also in Christ Jesus” (Phil. 2:2–5).

CONFORMITY TO CHRIST

For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached Thee fell upon Me.” (15:3)

The “attitude … in Christ Jesus” just referred to was not to please Himself. It is the attitude Paul goes on to explain in his letter to Philippi. During His incarnation, “although He existed in the form of God,” our Lord “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:6–8). Despite His perfectly righteous and sinless life, Jesus could say with David, but with infinitely greater significance, The reproaches of those who reproached Thee fell upon Me (cf. Ps. 69:9).

Had Jesus wanted to please Himself instead of His Father, He would not have divested Himself of His glory and become a man, certainly not a bond-servant. Yet, with great longing He prayed, “Glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was” (John 17:5). Moments before He was arrested in the Garden of Gethsemane, He entreated His Father, “If it is possible, let this cup pass from Me,” referring to His taking the sins of the world upon Himself by His crucifixion. But He had not come to earth to please Himself, and therefore added, “yet not as I will, but as Thou wilt” (Matt. 26:39; cf. Heb. 5:7).

That Jesus’ supreme purpose was to please His Father and to accomplish His Father’s will is evident in all four gospels, but His selfless resolve is seen most explicitly in the record of John. Jesus told the Twelve, “My food is to do the will of Him who sent Me, and to accomplish His work” (John 4:34). To a group of unbelieving Jews in the Temple—who already were incensed by His “calling God His own Father, making Himself equal with God”—Jesus testified, “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me” (John 5:18, 30). To a multitude near Capernaum, He said, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). To another group of Jews in the Temple treasury, who asked Him, “Who are You?” and who “did not realize that He had been speaking to them about the Father, Jesus therefore said, ‘When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him’” (John 8:25, 27–29; cf. 14:31). He came into the world to fulfill the wonderful plan of God to gather the redeemed to glory.

The writer of Hebrews pointedly makes clear that “Jesus, the Apostle and High Priest of our confession … was faithful to Him who appointed Him” (Heb. 3:1–2).

Yet Jesus’ heavenly Father did not force His Son to become incarnate and to die for the world’s sins. “I and the Father are one” (John 10:30), Jesus declared. Therefore, when the Father “gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16), the Son was as fully willing to go as His Father was to send Him. Not only that, but Jesus said, “I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again” (John 10:17–18).

Unlike our Lord, we do not have the power to lay down and take up again our own lives. But, as already noted, we are able, with the Spirit’s power, to be conformed to Christ in having the selfless “attitude in [ourselves] which was also in Christ Jesus” (Phil. 2:5). By that same power of the Spirit, we are able to be conformed to Christ in His willingness to please God at any cost. Therefore, that willingness to please the Lord despite misunderstanding, ridicule, slander, deprivation, persecution, and even death should characterize every believer. It will characterize every believer whose life is conformed to Christ and who desires to please another brother.

SUBMISSION TO SCRIPTURE

For whatever was written in earlier times was written for our instruction, that through perseverance and the encouragement of the Scriptures we might have hope. (15:4)

A fourth characteristic that will lead us to please one another as Christ did is our willing and unreserved submission to God’s Word.

Whatever was written in earlier times obviously refers to the divinely-revealed truths we now call the Old Testament. They were written for the times in which they were recorded but also for our instruction, for God’s people in the present age.

As we have seen, beginning with Romans 14:1, Paul emphasizes that the ceremonial requirements of the Old Covenant are no longer binding on believers, Jews or Gentiles. But even though we are not bound to obey all of the commands of that covenant, every part of God’s revelation written in earlier times is still valuable for our instruction. Knowledge of all Scripture had spiritual benefit for Christians in Paul’s day and still has benefit for Christians for all time.

With few exceptions (Rom. 16:26; 2 Pet. 3:16), New Testament references to Scripture signify the Old Testament. Paul’s well-known statement that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16–17) certainly applies to the New Testament. But in the minds of the initial readers, it referred to “the sacred writings” (v. 15) of the Old Testament. That same understanding was in the minds of those to whom Peter wrote, saying “that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet. 1:20–21).

Paul reminded believers in Corinth that the events of the Exodus under Moses “happened as examples for us, that we should not crave evil things, as they also craved. … Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Cor. 10:6, 11).

Our part in this blessing is perseverance, which is closely related to patience. In regard to the Lord’s return, James admonishes us to “be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is at hand” (James 5:7–8). Like saving faith, perseverance is both commanded of us and given to us by God, as Paul assures us in the next verse of our present passage (Rom. 15:5). It is continuing faithfulness to the Lord through all circumstances. Revelation 14:12 identifies perseverance with sustained faith and obedience. Second Thessalonians 1:4 says that perseverance is faith that does not fail “in the midst of all your persecutions and afflictions which you endure.” The clearest exhortation to perseverance is given in Colossians 1:22–23: “Yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven” (cf. Matt. 24:13; Heb. 3:12–14; 4:11).

God also gives us encouragement to persevere. He provides this impetus by means of the Scriptures, which chronicle all the reasons to keep believing. They give us reason to sustain hope for our glorious future.

Jeremiah speaks of God, the author of Scripture, as the “Hope of Israel, its Savior in time of distress” (Jer. 14:8; cf. 17:7). The psalmists repeatedly speak of their hope in the Lord. “Why are you in despair, O my soul?” one writer asks himself. “And why have you become disturbed within me?” Giving answer to his own question, he says, “Hope in God, for I shall again praise Him for the help of His presence” (Ps. 42:5). Another psalmist advises himself, “My soul, wait in silence for God only, for my hope is from Him” (Ps. 62:5). In the great psalm that so majestically exalts God’s Word, the writer calls on the Lord to “remember the word to Thy servant, in which Thou hast made me hope” (Ps. 119:49), and pleads, “Sustain me according to Thy word, that I may live; and do not let me be ashamed of my hope” (v. 116), and testifies, “I hope for Thy salvation, 0 Lord, and do Thy commandments” (v. 166). Another psalmist affirms, “I wait for the Lord, my soul does wait, and in His word do I hope” (Ps. 130:5).

We read in the book of Job that “the hope of the godless will perish” (Job 8:13)—unlike Job himself, of whom James writes, “Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful” (James 5:11). It was his certain hope in the Lord’s righteousness and justice that gave Job the unimaginable perseverance to endure the torments with which God permitted Satan to afflict His “blameless and upright” servant (Job 1:8).

Paul reminded Gentile believers in Ephesus that before their conversion they “were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph. 2:12; cf. 4:17–18). “The covenants of promise” were part of the Old Testament, God’s revealed Word to His chosen people Israel.

From those passages and many others in both testaments, it is clear that, as far as the believer’s hope is concerned, God and His Word are inseparable. We know that God’s living Word, His Son “Christ Jesus, … is our hope” (1 Tim. 1:1) because that glorious truth is made known to us in God’s written Word.

DEPENDENCE ON DIVINE POWER

Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus; (15:5)

As mentioned above, even the things that God demands of us He gives to us by His sovereign grace. Paradoxically, it is God who gives the perseverance He requires as well as the encouragement. Just as verse 4 is essentially a call to rely on God’s power through His Word, verse 5 is essentially a call to rely on His power through prayer.

In this benediction, Paul prays that the Lord would grant his fellow believers in Rome to be of the same mind with one another according to Christ Jesus. As with perseverance and encouragement, the harmony God requires, He will also provide.

In his call for believers to be of the same mind with one another according to Christ Jesus, the apostle is speaking of unity in regard to matters on which the Bible is silent or which are no longer valid. It is disagreement about nonessential issues that causes the conflict between strong and weak believers. Paul therefore continues to call on believers, despite their differing views, to be in loving, spiritual, and brotherly harmony with one another according to their common Savior and Lord, Christ Jesus. The fulfillment of this command is by God’s power.

GIVING GLORY TO GOD

that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ. (15:6)

The consummate purpose of Christian unity, however, is not to please other believers, as essential as that is, but to please the Lord, both inwardly and outwardly and both individually and corporately. It is only when His people are in one accord and worship Him with one voice that they truly and fully glorify the God and Father of our Lord Jesus Christ.

Except for His plea on the cross—when He was temporarily separated from the Father as He took the full burden of mankind’s sin upon Himself and cried out, “My God, My God, why hast Thou forsaken Me?” (Matt. 27:46)—Jesus always referred to God as His Father. It was for that reason, among others, that the Jewish leaders denounced Jesus as a blasphemer, because He called “God His own Father, making Himself equal with God” (John 5:18).

In calling believers to glorify the God and Father of our Lord Jesus Christ, Paul was emphasizing Jesus’ deity. Jesus is not an adopted son of God, as are those who believe in Him (Rom. 8:14—17; Gal. 4:5; Eph. 1:5). He is the unique and “only begotten from the Father,” who was in Himself, “full of grace and truth” (John 1:14; cf. v. 18; 3:16). He is the promised Messiah, the Christ, and is our Lord, completely equal to God the Father in deity.

The New Testament repeatedly speaks of this unique and unfathomable relationship of God the Father and God the Son. Immediately after his greeting to the church at Ephesus, Paul exults, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3; cf. 2 Cor. 1:3), and later in that first chapter he speaks of “the God of our Lord Jesus Christ, the Father of glory” (v. 17). In his letter to Philippi, the apostle prophesies that one day, “at the name of Jesus every knee [shall] bow, of those who are in heaven, and on earth, and under the earth, and that every tongue [shall] confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10–11).

Using words identical to Paul’s, Peter declared, “Blessed be the God and Father of our Lord Jesus Christ,” adding, “who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3). John greeted the readers of his second letter with these words: “Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love” (2 John 3), clearly testifying that divine grace, mercy, and peace are equally from God the Father and God the Son.

Through grace far beyond our comprehension, our Lord Jesus Christ prayed to His Father on our behalf,