Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XVIII)

In Paul’s statement that any feeling of worthiness that he may have is the result of his call to this ministry, and is shown to God through the preaching of the Gospel of Christ. John Calvin observes, that after having shared about his calling by Jesus so that the Romans might know that he was a true and unquestionable Apostle of Christ, Paul now adds his testimony by which he verifies that he had not only received the ordination as an Apostle conferred on him by God’s appointment but that he had also done his best to make God proud that He had chosen him. At the same time, he records the faithfulness with which he discharged the duties of his office. His calling would have served little purpose if he had not taken it seriously and done all that he was called to do to the best of his ability. He did not make this declaration out of any desire to stand in the glow of the spotlight, but that he laid everything on the table for the Roman believers to see so that they could accept and appreciate the authority by which he shared his doctrine with them. It was in God then, not in himself, that he gloried. He had nothing else in mind except to bring all praise and honor to God.¹

John Locke focuses on Paul’s emphasis on doing the things that pertain to God, not to himself. Locke sees this as a reference to what was said in Hebrews, “For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins.”² This, of course, is a reflection on those things that were offered to God in the Temple. For Paul, bringing the Gentiles in from the dark cold world of heathenism into God’s warm house of love, grace, and mercy was the same as a priest bringing an offering to the altar in the Temple. He, therefore, saw himself a part of the priesthood of believers and was so happy to be bringing such a wonderful offering of converted Gentiles and presenting them to the Lord as a living, holy, and acceptable sacrifice to God. That’s what Paul lived for; that was Paul’s purpose in life. This, then, becomes Paul’s subject in the following four verses.³

Robert Haldane does not find any contradiction in Paul’s statement that he has a reason to be elated. Paul had written on another occasion, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”⁴ So it is not a contradiction, then, to say here, “I have a reason to be elated.” There is no contradiction: The joyfulness he feels in what he is saying is based on the acceptance of his ministry by God. His being in high spirits comes from his success in the preaching of the Gospel. And even this is not a glorying himself but glorying in Christ Jesus who made it possible and gave him the privilege of doing what he was called to do. It was the highest honor of his life that his Lord installed him in the office of an Apostle, qualified him to carry it out, and made him successful to God’s honor and glory.

From all the Apostle’s writings, we learn that he was more convinced of this than anything else in his life. He gives thanks to the Lord, who had counted him worthy, putting him into the ministry. But elsewhere he declares, that he had “obtained mercy from the Lord to be faithful.”⁵ In like manner, he gives credit to God for everything he accomplished in his ministry. That’s why he said, “To this end, I strenuously contend with all the energy Christ so powerfully works in me.”⁶ He had every reason to glory in the abundant and unmerited favor of God, but he always carefully avoids speaking of anything that he did that was not Christ working through him as a sacred vessel.⁷

15:18 I will not talk about anything I did myself. I will talk only about what Christ has done with me in leading the non-Jewish people to obey God. They have obeyed Him because of what I have said and done.

It is clear that Paul wanted to give all the credit for his success to God. If Christ had not met him on the road to Damascus; had he not received the infilling and baptism of the Holy Spirit; had not Christ told him to go to the non-Jews and share the Good News of salvation he would still be persecuting the church as an out-of-control radical Pharisee. I’m sure Paul was aware of the words of Solomon: “Like clouds and wind that bring no rain is he who boasts of gifts he doesn’t have.”⁸

Paul is clear on how he feels about what God has made out of him. To the Corinthians, he said: “But we will not talk with pride more than God allows us to. We will follow the plan of the work He has given us to do and you are a part of that work. We did not go farther than we were supposed to go when we came to you… If anyone wants to be proud, he should be proud of what the Lord has done. It is not what a man thinks and says of himself that is important. It is what God thinks of him.”⁹

Paul wanted the Romans to know that he was fully aware of who he was and whose he was. This is the hallmark of all God’s servants. Mark tells us that after Jesus commissioned his followers to go out and preach the Gospel: “The followers went from there and preached everywhere. The Lord worked with them. The Lord showed that the Word of God was true by the special works they had the power to do.”¹⁰ It was the same with Paul and Barnabas after they finished their first missionary endeavor that involved all kinds of persecution, even stoning, they gave this testimony to the church in Antioch that sent them out: “They told them everything God had done for them. They told how God had opened the door for the people who were not Jews to have faith.”¹¹ In other words, it wasn’t what “we “ did it was what “God” did.¹²

Paul was keenly aware that God did not call him and give him the many spiritual and natural gifts that he now possessed to pump up his ego and make himself famous. He followed the same instructions Jesus gave all of His disciples prior to His ascension: “Go and make followers of all the nations. Baptize them in the name of the Father and of the Son and of the Holy Spirit. Teach them to do all the things I have told you. And I am with you always, even to the end of the world.”¹³ That’s why Paul explained to the Corinthians: “We do not use those things to fight with that the world uses. We use the things God gives to fight with and they have power.”¹⁴ So to the Colossians Paul reiterates: “Whatever you say or do, do it in the name of the Lord Jesus.”¹⁵ Paul does not mean here to used the name of Jesus like some mantra or to cast a magic spell. Rather, he uses “name” in the sense of given authority. In other words, you do it because Jesus gave you the authority to do it. Just like a policeman can say, “Open up in the name of the law,” so believers can say to a demon, “Come out in the name of Jesus.”

Martin Luther feels that with these words Paul is exempting himself from any presumption of being an upperclass prophet, and at the same time is rebuking those who are preaching to gain popularity for themselves, rather than fulfilling their calling. Luther understands the Apostle Paul saying something like this: I will not dare to speak or do anything unless Christ speaks and works through me. So if I get excited, it’s not because it is I who have done this – making the Gentiles obedient – but because it is Christ working in and through me. That’s what makes anything I feel good about having any validity in God’s eyes.¹⁶ I can say without equivocation that Billy Graham never advertised his meetings for self-glorification. They were promoted so that people could hear the Gospel. But it must be admitted that most, if not all, who attended these meetings did so because it was Billy Graham preaching. Paul did not want to become known as promoting himself as an elite emissary of God, but that he was promoting the Gospel and Jesus of Nazareth as the Messiah. Still, I’m sure that many came out to hear him because it was Saul of Tarsus, the converted Pharisee, preaching the Gospel of the One he once persecuted.

John Calvin believes that Paul wanted more than anything to have his ministry approved by the Roman fellowship so that his efforts, when he finally visited Rome, would bear fruit. Calvin feels Paul’s urge to prove that God, by the presence of His power, had given His approval to his preaching, and by so doing has sealed his Apostleship was so that the Romans would receive him as an emissary from God. This left no door open for anyone to doubt that he was appointed and sent by the Lord Himself. The evidences were: word, work, and wonders. So it appears that the term “work“ includes miracles. Paul believed beyond all doubt that it was only through the power of the Holy Spirit that any of these things were done. Paul could not have performed them without the Holy Spirit being the author. In short, he declares that with regard to his teaching as well as he’s doing, he had such strength and energy in preaching Christ, that it was evidently the wonderful power of God and miracles were also added, which were stamps of approval that all of this was from God.¹⁷

John Bengel sees Paul in a quandary here. He has a lot to share with the Roman church, but he’s hesitant to go beyond a certain point. He wants to make sure that everything he says is what God has inspired him to say, not necessarily what he personally feels inspired to say. He doesn’t want to tell them about all his success in preaching the Gospel to the non-Jews, even though that may motivate them to believe him even more. He will stick to the doctrines in the Gospel. Bengel says, this was another way of Paul saying: I would never dare to claim that I said or did anything on my own, it was Christ speaking through me. Bengel feels as though Paul could have ended by saying, “That’s the truth, the whole truth, and nothing but the truth, so help me God!”¹⁸

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XVII)

This should cause each one of us to contemplate this reality: No matter what your calling, career, or profession in life may be if you are a true child of God you have been sanctified for service. That doesn’t mean you should have been called to be a pastor or evangelist or teacher but as a vessel and tool of the Holy Spirit to be used by God according to His will whenever and wherever He may choose to do so. As Paul told the Corinthians: “Do you not know that your body is a house of God where the Holy Spirit lives? God gave you His Holy Spirit. Now you belong to God. You do not belong to yourselves.”¹ Paul also told the Ephesians: “You are also being put together as a part of a dwelling place for God to live in you by His Spirit.”² And to the Thessalonians Paul wrote: “May the God of peace set you apart for Himself. May every part of you be set apart for God. May your spirit and your soul and your body be kept complete.”³

Also, Augustine makes the point that the Gentiles are offered to God as an acceptable sacrifice when they believe in Christ and are sanctified through the Gospel.⁴ And then Pelagius notes that Paul, by his example, was showing that what he performed with such reverence is holy, meaning, it was all done to the glory and honor of his God and his Lord and Savior Jesus Christ. Augustine said that some people try to pass off as divine what is, in fact, mere human activity with the result that what is meant to be holy starts looking unholy because it is not done in a holy way. But by listening to Paul, however, the Gentiles became an acceptable sacrifice to God, sanctified, and exalted before God, not by fire as the sacrifices were done on the Temple altar, but by the Holy Spirit.⁵

As to Paul claiming the role of a minister to the Gentiles Martin Luther explains that by using the word “minister,” Paul glorifies most wonderfully his ministry and teaches that we should preach the Gospel as something holy, and with all sacredness and seriousness. Luther acknowledges that Paul is making reference to the ministry of Jewish priests when he talks about offering up the Gentiles as a sacrifice to God through the Gospel. He is proud yet humbled that God chose him for this ministry.⁶ Luther goes on to note that the words “ministering the Gospel” means to him: Since I am the priest who through the cleansing of the Gospel makes the sacrifice presentable, then those unbelievers who receive this Gospel can then become a sacrifice offered up as God.⁷

As to Paul’s claim that he was now ministering in the role of a priest, John Calvin points out that nothing is more certain than that Paul here alludes to the holy mysteries which were performed by the priests in the Temple. He then makes himself a chief priest or a priest in the ministration of the Gospel, to offer up as a sacrifice the people whom he gained for God, and in this manner, he labored in the holy mysteries of the Gospel. And doubtless, this is the priesthood of the Christian pastor, that is, to sacrifice people, as it were, to God, by bringing them to obey and be cleansed by the Gospel.

Calvin then states that by instituting the mass, the priests in the Roman Catholic church were offering up Christ to reconcile men to God, instead of preaching the Gospel so that they could bring people into a reconciled relationship with God. Calvin does not believe that Paul is giving the name “priests” to the pastors of the Church simply as a title but intending to commend the honor and power of their ministry. Let preachers of the Gospel then have the view in mind that while discharging the duties of their office they are ministering in a priestly manner: they have been called to bring to God souls that have been purified by faith and the Word of God.⁸

On the subject of Paul claiming to serve as a priest, Adam Clarke believes Paul simply meant that he was ministering as a priest would do. This is no doubt an allusion to the Jewish sacrifices offered by the priest and sanctified, or made acceptable, by the wine and water poured out on them. He is only comparing himself, in preaching the Gospel, to the priest performing his sacred functions – preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifice and offering. The blood of Jesus and the Holy Spirit are the libations poured out over this sacrifice simultaneously by which it was cleansed, sanctified, and rendered acceptable to God. In the words of Isaiah, “And they shall bring all your brethren for an Offering unto the Lord, out of all Nations,”⁹ might have suggested the above idea to the mind of the Apostle.”¹⁰

Robert Haldane shares his view of Paul’s bringing the Gentiles to God as a sacrifice. As he sees it, the Gentiles became an acceptable sacrifice to God only through faith in the Gospel. It is only by the blood of Christ that sinners can be washed clean from sin, and only through faith in Christ that any sinner is lead to accepting Christ’s blood for cleansing, and only through the Gospel that faith in Christ is produced. All those who attempt to come to God in any other way are unacceptable to Him. This immediately eliminates all the self-righteous individuals hoping to earn that privilege, and of all unbelievers who only take it as a ritual. This also takes away any basis for the doctrine of some who teach that Christ can be called Savior by pious unbelievers with high morals, even though they have never heard of Him. According to the Apostle Paul, the offering of the Gentiles is acceptable only through the Gospel and sanctified by the Holy Spirit. As the sacrifices under the law were typically sanctified externally, the sanctification by the Holy Spirit begins internally and then spreads externally. No person, then, can be acceptable to God who is not sanctified by His Spirit.¹¹

As far as Paul seeing himself as a minister ministering to the Gentiles, Charles Ellicott explains it by pointing to the two different words in Greek which are tied together. However, in their meaning, both refer originally to the liturgical service of the Temple. The first, leitourgos, refers to the entire function both of the priests and Levites. The second, hierourgeō, is assigned to the special function of the priests in the offering of sacrifice. Paul is a “minister of Jesus Christ;” that is, his sacred office was given to him by Christ; it was Christ who appointed and ordained him to it, and his special duty as a priest of the Gospel was to see that all those who became part of the Church of the Gentiles were made fit to be offered up to God as a living sacrifice, made holy by the indwelling of the Spirit and, therefore, acceptable to the One to Whom they were being offered.¹²

Theologian F. F. Bruce writes concerning Paul’s statement that his presentation of the Gentiles to God as an offering was based on their being sanctified. Bruce notes that there were some Jews, no doubt, who maintained that Paul’s Gentile converts were unclean because they were not circumcised. To such quibble, Paul’s reply is that his converts are “clean,” having been sanctified by the Holy Spirit who has come to dwell within them (cf. verse 19, “by the power of the Holy Spirit”). We are the true Jews, he says in another letter, who worship God in spirit, to the honor of Christ Jesus, and put no confidence in the flesh.¹³ The Judaizers, who did glory in the flesh (namely, in the privileges inherent in their being born Jews), were less sanctified than Gentiles who had learned to glory in Christ alone.¹⁴ Similarly, Peter at the Council of Jerusalem meeting reminds his Jewish fellow-believers how, when Gentiles heard the Gospel, God gave them “the Holy Spirit just as he did to us; and He made no distinction between us and them, but cleansed their hearts by faith.¹⁵”¹⁶

15:17 That is why I have a reason to be elated because of what God helped me do for Him in my service to Christ Jesus.

Paul wants the believers in Rome to know that he is not a grumpy old man who loves ordering people around just to make their lives miserable. Rather, he is a happy servant of God who loves what he’s doing because God gave it to him as his ministry. Here’s how he explained it to the Corinthians: “We thank God for the power Christ has given us. He leads us and makes us win in everything. He speaks through us wherever we go. The Good News is like a sweet aroma to those who hear it. We are a sweet aroma of Christ that reaches up to God.”¹⁷ Paul goes on to say: “We know we are not able in ourselves to do any of this work. God makes us able to do these things. God is the One Who made us preachers of a New Way of Worship. This New Way of Worship is not of the Law. It is of the Holy Spirit.”¹⁸

As far as Paul feeling like he was of value to Christ Jesus, Origen makes the point that to be proud of one’s work for God without Christ being involved would be like saying one has glory in God’s eyes without having done something right that is worth anything or of any value.¹⁹ Ambrosiaster looks at this from a positive view by noting that believing in, and serving, Christ Jesus with a pure conscience is what made Paul worthy in the sight of God the Father. Paul also went so far as to say that nothing that he did to encourage the Gentiles was done without Christ’s help.

What made Paul feel like he was worth anything was that God and Christ chose to use him to perform signs and wonders with their power in preaching of the Gospel to these former pagans.²⁰ Then Pelagius gives his interpretation. For him, Paul is being smiled upon by God as His chosen servant even though he was defamed and attacked by the Judaizers as being a fraud in the public’s eye.²¹ This is important for those who worry about what the world may think of their dedication and contribution to the work of God. According to secular historians of Paul’s day, he was not worth their time to comment on or quote from. Yet today, their works are rarely read while the penmanship of Paul is the basis for thousands of sermons, Bible studies, and devotions every day.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XVI)

So it would behoove all readers of this Epistle, both then and now, not to just give these writings a cursory glance, but read them slowly, over and over again. Paul said this to young Timothy about the letter he wrote him: “If you present all this to the brothers, you will be serving the Messiah Yeshua well; it will show that you have digested the words of the faith and of the good teaching which you have followed.”¹ And then in his second letter, Paul said: “All Holy Scriptures are God-given and are made alive by Him. Man is helped when he is taught God’s Word. It shows what is wrong. It changes the way of a man’s life. It shows him how to be right with God. It gives the man who belongs to God everything he needs to work well for Him.”²

Ambrosiaster feels that Paul rightly says that he has been given authority by the grace of God to embolden him to write to all the Gentiles, exhorting and confirming their calling in Christ. He does this gladly so that he can show his concern in his service to Christ as a teacher. Whatever they might do to help mend any rifts that appear in their relationship with the Jewish brethren will be reckoned as acceptable because of their sanctification in the Holy Spirit. For whatever is offered with pure faith and a sober mind is purified by the Holy Spirit.³

And Chrysostom points out that Paul is seen here as a humble and wise servant of God. Like a surgeon, he cut deep in the first part of his discourse, and after removing what he feels contributes to the agony of disharmony, he now sutures the incision with strings of kindliness. Even without anything else he might have said, his confession of being bold for Christ and the Gospel should be enough to calm their hurt feelings. Paul does this often in his epistles, but here even more than usual. For the Romans felt they were of a higher rank than the others, and Paul had to bring them down to their proper size.⁴

Early church scholar Origen takes a different point of view on what Paul meant by bringing the Gentile converts as an offering pleasing to God. We noted above, that the Peace Offering was a good choice, but Origen points out that the priests had to make sure when they offered sacrifices that there were no blemishes on the sacrificial animal, so that the sacrifice might be acceptable and pleasing to God.⁵ However, the Jewish interpretation of this concept as written in Genesis 49, was not so much the purity of the animal being sacrificed, but the purity of the one making the sacrifice. According to Rabbi Saba, this was God’s way of bestowing an additional level of “perfection” on these priests-to-be. God would confer some of His own sanctity on them. Becoming a priest without this sanctification process was impossible. It was only after these procedures had been completed that any newly consecrated priests were ready to perform their functions and to serve in the House of the Lord.⁶

So also the one who willingly sacrifices their time and effort for the Gospel sake must ensure that there is no blemish in their preaching, nor fault in their teaching. Failure to do so might make them culpable at the judgment.⁷ Just like Paul said earlier, they must first offer themselves as a living sacrifice in order for God’s sanctifying power to help strangle their sinful tendencies so that they prevent any sins being committed by their physical members. This would make sure that they would be a more effective servant not only by their teaching but also by their example. The Holy Spirit is the source of sanctification and, therefore, the offering of the Gentiles which is made by Paul, in the role of priest, is said to be made acceptable to God by the Holy Spirit and not by the observance of the law.⁸ In this case, Origen reminds us of what Paul said earlier to the believers in Rome of presenting their bodies as a living sacrifice, sanctified, and acceptable to God.⁹

Then Chrysostom shares his view. He gives the Apostle Paul credit for raising his discourse to a loftier tone, speaking no longer of mere ministry but also of “priestly service.” Paul uses the same Greek root word leitourgos here, once as a masculine noun and then as a verb to define him as a minister and his ministry. As a masculine noun, it means, “a minister, a kingly servant, or priest.” Thayer in His Lexicon places its use under the heading of “someone busy with holy things.” As a verb it becomes hierourgeō which means, “to minister in the manner of a priest,” or “to do the ministry of a priest.” In Paul’s metaphor, he likens it to the preaching of the Gospel. In other words, Paul was a ministering minister.

Paul may have had in mind the scene where the priest pours the water and the wine over the sacrifice on the altar. This took place during the Feast of the Gathering of the Harvest called Sukkot, also known as the “Feast of Tabernacles.” They used two silver looking clay pitchers with two different spouts, one wide (for the water) and one slender (for the wine) so that both the water and the wine pitchers would empty simultaneously in the appropriate amount.¹⁰ Nobody would reproach a priest for desiring to offer the most perfect sacrifice possible. Paul says this both to lift up their thoughts and show them that they are a sacrifice and to explain his own part in the matter because he was appointed to this office. My sacrificial knife, he says, is the Gospel, the subject of my preaching.¹¹

John Calvin believes that Paul continues his effort to make the Roman believers know that he is not some big shot whose throwing his weight around just because he used to be a Pharisee and then had a personal encounter with the risen Lord, who then called him to go preach to the Gentiles. Then in order to show his modesty, he says by way of concession, that he acted boldly by interjecting himself in a matter which they themselves were able to resolve but did not do so. However, he was motivated to be fearless about it on account of his office. Although he was called by Christ as a minister of the Gospel to the Gentiles, he could not, however, pass the Jews by without saying something. By doing this he humbles himself so that the excellency of his office might be recognized. And by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not remain silent so that his apostolic office would then be thought little of. Besides, he denies that he had assumed the part of a lecturer, but that of a counselor.¹²

John Bengel believes that Paul’s statement that he had to act somewhat courageously in writing them about all these ethical matters and doctrines since it was not possible for him to have done so in person. Today we might express it this way: “Since I am unable to come to you and deliver my strong message in person, I’ve taken the liberty of making a video and I hope you will accept it this way.” Bengel also says that Paul is saying all this with great modesty because he does not assume that he knows everything they should hear. So he is giving them what he does know because it was given to him by the grace of God.¹³

On Paul’s method of introducing some subjects to believers that they were already knowledgeable of in the Word and Gospel, Charles Hodge notes how striking was the sincere humility of the great Apostle here. All that he said so far involved his counsel and instruction, for which he apologizes if they were too strong even though they were full of affection and heavenly wisdom. What a rebuke is this for any arrogant or demeaning sermons or lectures so often given by people who think they are using the Apostle Paul for an example!¹⁴ And once Paul shows that he is truly humbled by the opportunity to write such mature Christians, Paul then believes they will more easily accept the facts that they know about him, that it was the favor of God that called him to be minister of Jesus Christ to the Gentiles. We see this also reflected in what Paul told the Ephesians: “Though I am the least deserving of all God’s people, He graciously gave me the privilege of telling the Gentiles about the endless treasures available to them in Christ.”¹⁵

We must remember, Paul was brought up under the influence of Pharisaical Jewish manners, customs, and doctrines, along with observing the role of Rabbis in teaching, and priests serving in Temple where they brought offerings to God every day. There was the Burnt Offering, the Meal Offering, and the Peace Offering, all of which were voluntary. Then there was the Sin Offering, and Trespass Offering that was mandatory. I’m almost certain that Paul thought of the Gentiles as a Peace Offering since it symbolized fellowship with God. And Paul was thankful that God had chosen him to take the Good News to the Gentiles.¹⁶ And Paul had no doubt concerning his calling and mission: “The task I received from the Lord Yeshua — to declare in depth the Good News of God’s love and kindness.”¹⁷

And speaking of giving an offering to God, Paul tells the Corinthians about his ministry in Macedonia. He wrote: “It was more than we expected. They gave themselves to the Lord first. Then they gave themselves to us to be used as the Lord wanted.”¹⁸ The Apostle Peter phrases it in a different way. He writes: “You are to be as living stones in the spiritual house God is making also. You are His religious leaders offering yourselves to God through Jesus Christ. This kind of offering pleases God.”¹⁹ As such, Paul declares that by offering themselves to God for His cause, they are thus sanctified for service. He told the elders of the Church in Ephesus: “I give you over to God and to the word of His love. It is able to make you strong and to give you what you are to have, along with all those who are set apart for God.”²⁰

Sometimes we think that the fastest way to get where we want to go, do what we want to do, or even be what we want to be is by a straight line. If you’ve lived long enough, you know how untrue that is. Ramon Schönborn from Germany came up with a neat way of showing why. Here it is, I hope it causes you to ponder your plans for the immediate future.

First, Ramon says, let’s get a few things out of the way: In real life, we can’t put a metal pole between the Earth and the Moon. The end of the pole near the Moon would be pulled toward the Moon by the Moon’s gravity, and the rest of it would be pulled back down to the Earth by the Earth’s gravity. The pole would be torn in half. Another problem with this plan. The Earth’s surface spins faster than the Moon goes around so the end that dangled down to the Earth would break off if you tried to connect it to the ground.

There’s one more problem: The Moon doesn’t always stay the same distance from Earth. Its orbit takes it closer and farther away. It’s not a big difference, but it’s enough that the bottom 50,000 km of your fire station pole would be squished against the Earth once a month.

But let’s ignore those problems! What if we had a magical pole that dangled from the Moon down to just above the Earth’s surface, expanding and contracting so it never quite touched the ground? How long would it take to slide down from the Moon? If you stood next to the end of the pole on the Moon, a problem would become clear right away, you’ll have to slide up the pole, and that’s not how sliding works. Instead of sliding, you’ll have to climb.

People can climb poles pretty fast. World-record pole climbers can climb at over a meter per second in championship competition. On the Moon, gravity is much weaker, so it will probably be easier to climb. If you climb up the pole far enough, Earth’s gravity will take over and start pulling you down. When you’re hanging onto the pole, there are three forces pulling on you: The Earth’s gravity pulling you toward Earth, the Moon’s gravity pulling you away from Earth, and centrifugal force from the swinging pole pulling you away from Earth. At first, the combination of the Moon’s gravity and centrifugal force are stronger, pulling you toward the Moon, but as you get closer to the Earth, Earth’s gravity takes over. (Are you dizzy yet trying to keep all this in mind?)

This is a great example of what we must go through and figure out as we plan any major move in life. Should I go or should I stay? The gravity of familiarity keeps pulling back to remain where we are, but the gravity of “what could be” is also tugging at us to go ahead and make the break. We see this happen when we go on a diet; think of changing jobs; making new relationships; dealing with old habits; etc.

But it’s also true in our spiritual life. If you’ve been a Christian for any amount of time, no doubt you are settled in your ways. Your daily devotions, going to church, reading your Bible, having your prayer time, etc., have by now become habitual at the same time, on the same day, for the same amount of time. But God did not rescue us from sin’s prison just to sit around on a luxury ride to heaven. Every day we pass by opportunities to serve Him more, but we may not like all the changes it will require in our daily or weekly regime.

So if and when we do decide to get out of our rut and try something different to honor our God and our Lord and Savior Jesus Christ, we make a mistake if we think we can draw a straight line between what we are doing now and what we want to do. Because once we start, just like Ramon’s illustration of trying to connect to the moon by a straight pole, the forces of gravity will take over. But don’t let that discourage you. Remember, you will never get stronger until you overcome your weaknesses. You may not get to where you want to be with God by a straight line, but getting there is the most important thing to keep in mind. Remember, the reward is not at this end of the pole, but at the other end after we finish our climb – Dr. Robert R Seyda

APRONS CAN BE BEAUTIFUL

The lady who wrote this did not leave her name, but we’ll give her credit anonymously. There’s an important lesson in this story that all of us should keep in mind. I hope you enjoy it.

I agreed with her when she said that she didn’t think kids nowadays know what an apron is. The principal purpose of her Grandma’s apron was to protect the dress underneath because she only had a few. It was also because it was easier to wash aprons than dresses, and aprons used less material. But along with that, it served as a potholder for removing hot pans from the oven.

It was wonderful for drying children’s tears, and on occasion was even used for cleaning out dirty ears. From the chicken coop, the apron was used for carrying eggs, fussy chicks, and sometimes half-hatched eggs to be finished in the warming oven. When visitors came, those aprons were ideal hiding places for shy kids. And when the weather was cold, Grandma wrapped it around her arms.

Those big old aprons wiped many a perspiring brow, bent over the hot wood stove. Chips and kindling wood were brought into the kitchen in that apron. From the garden, it carried all sorts of vegetables. After the peas had been shelled, it carried out the hulls.

In the fall, the apron was used to bring in apples that had fallen from the trees. When unexpected company drove up the road, it was surprising how much furniture that old apron could dust in a matter of seconds.

When dinner was ready, Grandma walked out onto the porch, waved her apron, and the men folk knew it was time to come in from the fields to dinner. It will be a long time before someone invents something that will replace that “old-time apron” that served so many purposes.

Grandma used her apron to set her hot apple pies on the window sill to cool after baking. Her granddaughters set theirs on the window sill to thaw before baking. They would go crazy now trying to figure out how many germs were on that apron. The lady said she didn’t think she ever caught any disease from that apron – only love.

After reading this it struck me that we often times think that the way our parents and grandparents handled things is too old-fashioned and won’t work today – except grandma’s recipes. And the same thing goes with what the Bible says about how to live right in today’s world. But until someone comes up with something better than the Word of God, I’m sure it will work fine until Jesus comes and we won’t need it anymore. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XV)

Charles Hodge takes what Paul says here about what he knew of the Christians in Rome to mean that he was acquainted with some of the leading members of the church well enough that he did not need to be informed by others of their true character.¹ To make sure that he did possess such information, Paul shares what he already knows about them being very conciliatory and highly virtuous in character. Not only that, but that they were also well-versed in the Scriptures and the Gospel of Christ. This then made them spiritually strong enough and sufficiently grounded in the truth so that they could counsel one another on issues of doctrine and Christian ethics. So it wasn’t that Paul was writing to novices in the faith, but seasoned believers.

Albert Barnes believes that Paul’s reference to the believers in Rome being full of goodness was to separate them from those among the Jews and even some Gentiles who were opposed to him. By saying that they were filled with “kindness” it predisposed them to obey all proper and relevant instruction so that any consequent errors in their opinions and conduct would not result from being ignorant, stubborn, or contrary. There was indeed danger in the congregation at Rome from some Jews who were proud and haughty. And even among the Gentile converts, there might have been some reluctance to receive instruction from a foreign Jew such as Paul. But the Apostle was persuaded that all this could be overcome by a mild and humbling spirit of shared faith and fellowship. So Paul kindly asks that they respect his authority as an Apostle of Jesus Christ, called and commissioned for their benefit.²

Barnes also makes note of the special character of Paul when it came to dealing with others. For him, the Apostle, as far as possible, refrained from dwelling on the faults of other Christians. When it was necessary to discipline them, he did it with tenderness and tears. When it was possible for him to commend, he preferred it, and never hesitated to give them credit to the fullest degree possible. He did not flatter, but always told the truth; he did not commend them just to excite pride and conceit, but to encourage them so they would become even more involved in active efforts to help the church grow in harmony. Barnes makes it clear, the ministers who always censure and condemn, whose ministry is made up of complaints and criticisms, who never speak about believers except to point out faults and failures, who constantly preach on sin as though there are no saints in the house, bear no resemblance to our Savior and the Apostle Paul. Therefore, they should expect not to see any real success in their work.³

One Messianic Jewish writer points out that Paul does not teach that without Torah there is no such thing as sin. In verse 14 he makes it very clear that had there been no sin before the giving of the Torah at Sinai, then death would not have reigned from Adam to Moses. Much doctrine has been established around the preceding verses, particularly many related to the concept of original sin. Judaism does teach the doctrine of “evil inclinations” in mankind, they are called Yetzer Hara, but also that man can overcome this, as God Himself asked Cain: “If you are doing what is good, shouldn’t you hold your head high? And if you don’t do what is good, sin is crouching at the door – it wants you, but you can rule over it.”⁴ Judaism teaches that today one conquers sin by learning and obeying the Torah. And the Torah is obeyed by trusting in the atoning work of Yeshua.⁵

Rabbi Nachmanides explored the Rabbinical teachings on God’s admonition to Cain and found several thoughts he shares with us. For instance, Rabbi Abraham ibn Ezra takes the phrase, “hold your head high,” as an answer to God’s earlier question to Cain, “Why are you so downcast?”⁶ This is another way of saying, “Why are you standing there with your face looking downward instead of looking upward to Me?” So when a person is able to lift their face, it means they are not ashamed of what they have done. In fact, when his friends tried to shame him, Job stated that they couldn’t believe that he still had a smile on his face and a good sense of humor.⁷ Furthermore, when Jacob was about to meet Esau, knowing that he had deceived their father Abraham and stolen Esau’s birthright, he thought that by sending gifts ahead of their meeting that perhaps when they did meet Esau’s greeting would cause him to lift up his face because he felt forgiven an accepted.⁸

Rabbi Nachmanides goes on to give his own opinion, that what God says to Cain in Genesis 4:7 really means that once Cain mended his ways by repentance and forgiveness, he would be able to get back his dignity. After all, he was the first-born. Now he felt overshadowed by his younger brother Abel. That was really the problem. Cain’s jealousy and sense of shame is what caused him to kill his brother, and now here he stands with his head hanging down, unable to look God in the eye to answer His question, “Where is your brother?”⁹ But since God already knew that Cain had murdered his brother, the question takes on a larger meaning. It was another way of saying: If you are willing to admit that what you have done to your brother was wrong, you will be able to get over this so you can move on with your life. But just remember, every time you go out the door with unforgiven guilt, sin is just waiting to get hold of you and rule your life. So it goes without saying, unforgiven sin will only lead to more sin. The only way to stop it from repeating itself is to get rid of what is causing it in the first place.¹⁰

And Rabbi Avraham Saba also shares insights from the early Jewish writers by noting that verses 6 & 7 of Genesis 4 were given by God so that His creation could learn about His attributes of grace, mercy, and forgiveness. Here God goes out of His way to manifest Himself with kindness to someone who partially represented the power of evil in the world, and who was almost the reincarnation of the serpent’s poisonous venom. God spoke to him soothingly, asking “Why are you so upset?” We can see here that Jewish Rabbis were very much aware of the inherited strain of sin from Adam, which is called, “original sin.” Also, God’s response to Cain is clearly seen as God’s offer of grace and mercy. So these Jewish teachings were not new to Paul, he was simply expressing them through the Gospel from a different perspective.

Rabbi Saba goes on to say that instead of Cain blaming Abel for the rejection of his sacrifice, he should blame himself. After all, what he chose to give to God was his personal decision. And God’s revelation of sin crouching at the door was His way of explaining to Cain that he had been born with a residue of the serpent’s poison as an integral part of his being. Consequently, it was within his power to neutralize that handicap and rise above it. All that was required was the will to do so. Here we see the idea of salvation by works, even though God had offered grace and mercy. By telling Cain to mend his ways, the Jews understood this as making amends to God through good deeds and acts of devotion. And if you don’t succeed by offering the correct sacrifice the first time, try again and this time do it right with the appropriate good works. God promised, if done right, He would accept it. However, if Cain continued to bring God an offering of mixed grains, it would only be giving Satan the opportunity to deceive him once again.¹¹

15:15-16: Now on some points I have written to you with forceful words as a way of reminding you about them. It’s because of the grace God has given me to be a servant of the Christ Jesus to you Gentiles, with the priestly duty of presenting the Good News of God to you Gentiles so that you may be an acceptable offering, made pure by the Holy Spirit.

It is clear that Paul feels that he is wrapping up his letter to the Romans, and wanted to reiterate some of his earlier points. His ability in teaching and counseling have caused some Bible scholars to wonder why the eleven disciples didn’t wait a little longer so that they would have had the opportunity to elect Paul to take Judas Iscariot’s place instead of Matthias. Others have even gone so far as to advocate that God should have annulled Matthias’ selection when He knew that Paul would be chosen to be the Apostle to the Gentiles. These conjectures have no basis, of course, and do not enhance our understanding of Paul’s calling. Paul was an Apostle and he was chosen by Jesus Christ for a specific mission. In other words, he was the first of a new breed.

Many of the original disciples knew Jesus personally before He called them to follow Him. But when Paul encountered Christ on the road to Damascus, the Lord had to introduce Himself. There is no doubt that Paul’s experience in meeting Jesus was real and undeniable, that’s why Jesus gave Paul directions to go to Damascus and find Ananias, He did not say to him, “follow me,” and then lead him there. So faith was the main factor in Paul’s following Jesus instead of physical contact. Paul exceeded the accomplishments of all the other disciples because he was the first of the faith-called Apostles of whom today’s ministers and Bible teachers are his successors. Some will tell you they would have preferred if Jesus had come down in the flesh and spoken directly to them when calling them to preach, but that would have left them with little faith to go on, and they would keep asking the Lord to come back and instruct them in person again so they could make sure what they were being told by the Spirit was true. With such an attitude, how far do you think they would have gotten in their ministry?

Since Paul knew that he had a lot of subjects to cover and many things to say to the believers in Rome, so he had to be concise and precise. The writer of Hebrews felt the same way,¹² and the Apostle Peter was under the same impression.¹³ And Jude, in his epistle, had these passionate words: “Dear friends, I have been trying to write to you about what God did for us when He saved us from the punishment of sin. Now I must write to you and tell you to fight hard for the faith which was once and for all given to the holy people of God… You already know all this, but think about it again. The Lord saved His people out of the land of Egypt. Later He destroyed all those who did not put their trust in Him.”¹⁴ Thank God they were motivated and inspired by the Holy Spirit to write these letters, for had they not done so we would be lacking in the instructions and insights they received from the Lord.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XIV)

On the subject of God being the God of hope, Charles Spurgeon preached that our God is called the God of hope, not only because He is the object of hope and the basis of joy and peace, but also because it is He that lights the fire of hope and puts the fountain of joy in our hearts. I like the way Spurgeon says that there is no joy like the joy that comes from the Lord. It starts with Him and ends with Him, and there is no joy worth receiving unless it springs from hope in Him. He goes on to say that God must breathe in our souls or else the storm-tossed waters of our spirit will never rest, nor should they, for peace without God is wishful thinking, joy without God is pretension, and hope without God is speculation. For true believers, their hope, faith, joy, and peace are all the handiwork of God. “Our spiritual raiment is never homespun; we are divinely arrayed from head to foot.”¹

Karl Barth has an interesting way of summarizing Paul admonition that Christians learn to get along with each other without one feeling stronger and the other feeling weaker than each other. For Barth, Christ is at the core of our freedom and separation from worldly things. He makes the strong even stronger to the glory of God. But He also uses them to help the weak even more to the glory of God. He is the Messiah of Israel, the Christ of the Church. For every believer – however unsure – who brings to Him their weakness, their hope in Him becomes the object of their faith in the truth of God’s Word. The mercy of God has produced the strong, for they were at one time weak. Truth and Mercy hold together Jew and Gentile, Israel and the Church. Some are strong. Some are weak. But above, before, and behind every human struggle stands – The God of Hope. Says Barth: “To Him, the voices of all who have been found by His Truth and by His Mercy are lifted up in a chorus of jubilation. He beholds weakness in the strong and strength in the weak. With His eyes He sees all, whether they stand on the highest or on the lowest step, sharing in the blessed secret of His Freedom and of His Kingdom.”²

15: 14: My brothers and sisters, I know without a doubt that you are full of goodness and have all the knowledge you need. So you are certainly able to counsel each other.

Even though Paul had never visited Rome, he received enough information about the church there to commend them on being full of goodness, well instructed, and spiritually strong enough to counsel those who needed assistance. Such characteristics were appreciated by the Apostles. To his readers, the Apostle Peter wrote: “I will always remind you about these things, even though you know them and are firmly established in the truth you already have.”³ And the Apostle John was able to tell his readers: “I have not written to you because you do not know the truth. I have written because you do know the truth and you know that no lie comes from the truth.”⁴

But Paul wanted more than for these saints of God to simply possess such knowledge and wisdom, he encouraged them to use their gifts for the betterment of the church. He told the Philippians: “I pray that you will be filled with the fruits of right living. These come from Jesus Christ, with honor and thanks to God.”⁵ In other words, if you are qualified to teach and counsel, begin with being an example yourself before you tell others how to conduct themselves. This was also his message to the Colossians: “I have never stopped praying for you since I heard about you. I ask God that you may know what He wants you to do. I ask God to fill you with the wisdom and understanding the Holy Spirit gives. Then your lives will please the Lord. You will do every kind of good work, and you will know more about God.”⁶

The Apostle Peter had the same message for those he wrote to: “Do your best to add holy living to your faith. Then add to this a better understanding. As you have a better understanding, be able to say no when you need to. Do not give up. And as you wait and do not give up, live God-like. As you live Godly lives, be kind to Christian brothers and love them. If you have all these things and keep growing in them, they will keep you from being of no use and from having no fruit when it comes to knowing our Lord Jesus Christ.”⁷

A number of early church scholars write concerning the relativity of human kindness among believers. Ambrosiaster notes that these are words of encouragement. By praising them, Paul is exhorting them to better understanding and behavior. If a person receives encouragement they will strive to be even better at what they’ve been called to do. That’s why Paul did not tell them to lecture one another but that they should inspire each other. Exhortation is often needed when it becomes clear that something or someone is weakening the resolve of the believer and they have grown slack.⁸

Then we have Chrysostom who preached that we must understand what Paul says in this verse after looking at his exhortation given in the preceding verses. It is as if Paul was telling the Roman believers that it wasn’t that they were cruel or haters of their fellow believers that he gave them the message to be kind with each other and do not neglect or destroy the work that God has started. For he was very much aware that they were tenderhearted people. He didn’t want them turned off because they thought he was scolding them, he was only encouraging them.⁹ And then we have the thoughts of Pelagius who sees Paul trying to motivate the believers in Rome to make further progress by congratulating them on what they had already done, something any good teacher would do. He was sure they understood that sometimes a teacher must take corrective and disciplinary action to help their students achieve even more than they thought they could.¹⁰

Martin Luther feels that Paul may be apologizing here for lecturing the Roman believers as though they were ignorant of these things when, in fact, there were many things for which he could praise them. Luther tells his readers to observe the logical sequence Paul follows by first putting “full of goodness,” and then “full of knowledge.” He’s trying to help them see that without love and kindness, knowledge can easily make someone feel that they are indispensable. Furthermore, those to whom they wanted to impart knowledge will better retain what they’ve learned when it is delivered in love. Furthermore, that will then make them more eager to share what they’ve learned with others. Conceited people only have pleasure in showing contempt for others as they tear them down. But loving, caring people freely share what they know in order to build up the ones who need instruction the most.¹¹

Let me share what I learned from a veteran pioneer preacher named Dr. Houston R. Morehead years ago while attending a minister’s retreat in the Netherlands. He said that apple pie was his favorite dessert. He especially loved it when it was warmed up and vanilla ice cream placed on top. But as much as he loved it, he wanted it served to him on a plate not thrown in his face. The same goes for the teachings of Scripture. Instead of getting in people’s faces and saying, “turn or burn!” we should take them by the hand and invite them to “turn and learn.”

John Calvin also sees this apology by Paul, who expected some push-back from the believers in Rome due to his claim of being an Apostle, as a way of avoiding any offence on his part because they thought they were being unfairly admonished over things that weren’t really that bad. Paul offers an “I’m sorry,” just in case he came across as an uninvited lecturer who did not take into account their wisdom, kindness, and determination to do things right. This way he removed any suspicion of presumption, which quickly becomes obvious when someone marches in to take over when they were never invited to do so in the first place, and begin to criticize what they don’t like or think is wrong. Instead, Paul lets us see how modest he was about what God called him to do. He didn’t mind what they thought of him, just as long as the doctrine he preached retained its authority.¹² What Calvin is suggesting is that when Paul addressed the Jews or the Gentiles in the church in Rome, he was not talking about or aiming at one or two particular people. Rather, the surreptitious Jew or Gentile who was the source of all the discussion and debate between the weak and strong believers.

Adam Clarke writes, that Paul does not address what could be a very touchy situation. It appears that this part of his letter is directed toward the Gentiles in the Roman church, something he manages with great care. No doubt that’s why he apologizes for the freedom he used in writing to them about such matters, even though he lets them know that he was using the authority he received with his Apostolic appointment by Christ, an office which commissioned him to deal with them in particular. So why should they feel offended when they found themselves the focus of Christ’s love. This is better understood, says Clarke, when we take into consideration that Paul admitted that they were such an important part in the mind and design of God, relative to their calling and the fruit which they were to produce to the glory of God. This made them well qualified to give one another suitable counsel and encouragement on every important point.¹³

Robert Haldane sees Paul attempting to try and justify his writing the Roman church as an instructor rather than as a brother seeking information. That’s why Paul makes an extra effort to share his whole reason for writing them as he had done. It was not that he considered them deficient in Christian character and virtues, or misinformed concerning the doctrines and duties of their profession; on the contrary, even he himself was fully persuaded that they were full of goodness. In our sinful nature there is nothing good, but from the work of the Spirit on our hearts, we may be full of goodness. The honor of this reflects as much on God as it does on our faith. If faith is the gift of God, then “we are His workmanship, created in Christ Jesus unto good works,”¹⁴ to the praise, glory, and honor of God. It was He who made us and He will not stop until the work He started in us is finished¹⁵.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XIII)

When it comes to Paul’s assertion, in line with what is said in the Scriptures, about the Gentiles being destined to accept the Messiah, Robert Haldane points back to the root of Jesse. That is a definite allusion to one particular person of the family of Jesse. Christ is called a branch in the same chapter of Isaiah 11. But here He appears here to be called a root, or a particular shoot from the root, as He is elsewhere called a root out of dry ground.¹ This limits the origin of the human nature of the Messiah to the family of Jesse. Furthermore, according to what Isaiah says, the Messiah will also be King of the Gentiles as well as King of the Jews. The passage quoted speaks of Him as a rally banner for the Gentiles. This the Apostle Paul interprets as a ruler; because soldiers follow the banner of their captain. This strictly asserts that the Gentiles would trust in a spiritual leader named Jesus of Nazareth descended from Jesse.²

On the subject of reasons for Gentiles to join Jews in glorifying God, Jewish writer David Stern points out that God’s mercy is demonstrated by causing the Gentiles to glorify Him. Paul has not yet dealt with this, so he opens, as he did with God’s truthfulness, by citing Scripture texts as evidence. We see that Paul takes them from all four major sections of the Tanakh: from the Earlier Prophets (2 Samuel 22:50), the Torah (Deuteronomy 22:43), the Writings (Psalm 117:1) and the Later Prophets (Isaiah 11:10). Every part of the Tanakh – the Jewish Bible, gives witness to the inclusion of Gentiles in the people of God.³

15:13 I pray that the God of hope will fill you with much joy and peace as you trust in Him. Then you will have more and more hope, and it will flow out of you by the power of the Holy Spirit.

Here we have Paul’s prayer for the believers in Rome. He asks God to give them hope, joy, and peace through the presence of the Holy Spirit in their lives. Paul believed that these spiritual qualities were indestructible because they have their source in Christ who is always with us. Because Christ will never leave us, our spiritual blessings are secure as long as we are in Him and He is in us.

Several early church scholars commented on the joy and peace that comes to every believer. Origen is not sure how all of this can be done so that they may be filled with all joy and peace. Even the Apostle Paul, when talking about the Gifts of the Spirit, said that he knows in part and prophesies in part.⁴ But I think that believers can have the fullness of peace when they are reconciled to God the Father by faith. For if someone who believes is filled with the power of the Holy Spirit, it is certain that they will always have the fullness of joy and peace.⁵

Then Chrysostom makes the point that a person may overcome the heartlessness of others and yet not be burdened down with depression. This can be achieved by holding onto hope, which is the key to patience that is willing to wait for all the good things that come through the working of the Holy Spirit. But the Spirit is not expected to do all the work, each believer must do their part also. That is why Paul adds the words “trust in Him.”⁶ And for scholar Constantius, Paul shows that because God does not fill anyone with the gift of grace apart from the indwelling of the Holy Spirit, the gift of the Father and of the Holy Spirit is one and the same.⁷ Then Pelagius notes that every believer should be filled with joy when they place their hope in things to come. That joy comes from having peace with God and each other. There is little joy in disharmony because it spawns so much heartache. So it’s no wonder that Paul was so prayerful that the believers in Rome would learn how to get along with each other so they could experience the joy God wanted them to have as they then hope for even greater things.⁸

As it relates to hope, Martin Luther sees the expression “the God of Hope” is indeed unique. Nevertheless, by this expression, the Apostle Paul distinguishes between the true God and false gods. The idols are gods over things that are tangible. They rule over those who have no hope but rely solely on material things to help them get by. But whoever trusts in the true God forsakes all these earthly things and lives by faith and hope. Therefore, the expression “the God of Hope” means the same as “the God of those who have hope.” In short, God is “the God of Hope” because He is the Giver of hope, and He has everything a believer could hope for. Wherever there is hope, it’s there that God is worshiped.

Then, as it relates to joy, Luther also notes that the Apostle Paul places joy first and then peace because it is joy that gives peace, relaxing the heart of a person who has obtained peace through faith in Christ, then it will be easy for them to live in peace with others. To have joy and peace is possible only to the person who believes because joy and peace do not rest upon material things, but on those things stored away for the future in heaven that are the object of our hope. Otherwise, God would not be the God of Hope, who promised these blessings. Sometimes these invisible blessings are made manifest in us today such as love for the unlovable, peace in the midst of persecution, and joy in times of sorrow. The individual who does not have these invisible gifts will not survive during the times of storm and sorrow when all their tangible possessions in which they trust are taken away or destroyed. These blessings are only made possible by the indwelling of the Holy Spirit. Without the Holy Spirit we would be too weak and helpless in times of persecution.⁹ Through Him we will obtain the victory and also become stronger and triumphant.¹⁰

John Calvin points out that most times when the Apostle Paul offers a prayer, it is how he brings the topic on taking care of each other and promoting unity among the body of believers to a conclusion. So here Paul tells the Romans he prays that the Lord will fill them with all joy and peace so that they may abound in hope as both Gentiles and Jews praise God for bringing them together at the cross. As Calvin sees it, in order that peace may be approved by God, everyone must be bound together by real and genuine faith. That means they were to cultivate peace for the purpose of believing. And the same thing applies today. That’s what it will take to stand firm in our beliefs. Having peace in our hearts and love for one another it then helps us to relax and learn more about God and His plans for us. And though the peace we have with God and each other, we can move forward to even better things on the higher ground of faith.¹¹

John Bengel shares some interesting facts with us here. He notes that in the preceding verse Paul used Isaiah to emphasize “hope.” The God of Hope, a name glorious to God, but a name unknown to the Gentiles in this manner. But they did know about Hope, in that one of their false gods, whose temple, Livy mentions in his history, was struck by lightning. Then, later on, it was burned by fire.¹² Here’s how it reads: “A phantom navy was seen shining in the sky; the Temple of Hope in the vegetable market was struck by lightning.”¹³ Then, “All the buildings [in Rome] between the Salinae (saltworks) and the Porta Carmentalis (a double gate in the Servian Walls), including the Aequimaelium, the Vicus Jugarius, and the temples of Fortune and Mater Matuta were burned to the ground. The fire traveled for a considerable distance outside the gate and destroyed much property and many sacred objects.”¹⁴

Adam Clarke believes that once the Jews and Gentiles both realized that it was God who caused them to have hope in the gracious promises that He made to Abraham, and the fact that He had fulfilled them in the most punctual and circumstantial manner, this should give them true spiritual happiness in their souls, peace in their heart, and unity among themselves. Not only could they believe that the promises were theirs, but also believe that it was through Christ Jesus that these promises, which are Yes and Amen reached them. Clarke sees Paul wanting all believers to realize that this should make them excited about getting a better understanding of the salvation which God has provided them, and then be able to see that great expectations can be fulfilled by the power of the Holy Spirit. This will then enable them to hope and believe to even greater dimensions. That will certainly will help seal the fulfilling of the promises of God upon their hearts.¹⁵ That same excitement, hope, and joy should be ours today in the same fullness.

Writing about our hope, Robert Haldane says that Paul was inspired to make the point that God is called the God of Hope because He is the source and object of all our well-grounded hope. Now it must be recognized that the world has their version of hope. Unfortunately, it is most often false hope because it is grounded in wishful thinking. The believer’s hope is anchored in a God who never changes nor goes back on His promises. But the world’s hope is tied to things that change all the time, and that often comes after promises are broken. Not only is God the author of all true hope, but He does not let that hope slip away in times of sorrow and despair. This allows Him to reach down and pick up even the most despondent and discouraged and help them walk and hope again. He can also comfort the guilty by reminding them of His grace and forgiveness that will bring relief to their troubled soul. Just think about the thief on the cross, and with the three thousand who were saved on the day of Pentecost!¹⁶

Charles Ellicott comments on Paul’s prayer that the Roman believers would be filled with hope, joy, and peace by God. He sees hope, joy, and peace as a triad formed to represent the attitude of the Christian in looking towards the future, so far as that future reflects back on the present. Hope may be taken as including joy and peace as it is upon the certainty of the Messianic promises that all three depend, just as it is through the constant energizing power of the Holy Spirit that they are kept alive.¹⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XII)

15:12 And Isaiah says, “Someone will come from Jesse’s family. He will come to rule over the nations, and they will put their hope in Him.”

Now, to make sure that both Jews and Gentiles understood that this Messiah could not just appear out of nowhere without any trace of lineage like some mythical spirit, Paul points to what is said about the true Messiah by none other than the prophet Isaiah: “One will come from the family of Jesse. A branch will grow out of his roots. And the Spirit of the Lord will rest on Him, the spirit of wisdom and understanding, the spirit of wise words and strength, the spirit of much learning and the fear of the Lord… In that day the nations will turn to the One from the family of Jesse. He will be honored by the people as someone special to look for.”¹

Not only was Jesus a descendant of Jesse through David, but this is attested to by the Prophets and the Gospels. And in his vision of the future, the Apostle John recorded this: “One of the leaders said to me, ‘Stop crying. See! The Lion from the tribe of Judah has power and has won. He can open the book and break its seven locks. He is of the family of David.’”² Not only that, but in that same revelation Jesus Himself spoke: “I am Jesus. I have sent My angel to you with these words to the churches. I am the beginning of David and of his family. I am the bright Morning Star.”³

Some commentators have misunderstood the “morning star” concept, especially in Judaism. It has nothing to do with the star itself, but what the star represents. As Dr. Eli Lizorkin-Eyzenbert says: “Therefore, the basic aspects of the meaning of the concept of the morning star is glory. To receive or to be given the morning star should be understood as a promise of the glorious future, an affirmation of great good yet to come.”⁴ But we also know that the Jews also accepted this same title for Lucifer. But in the writings of the wise man Job, we find a possible clue as to why both the Messiah and Lucifer were referred to that way: “When the morning stars sang together, and all the sons of God shouted for joy?”⁵ We know that one of the morning stars fell to earth while the other came to earth to redeem those who were led into sin by this fallen angel.⁶

Not only that but the fallen angel, Lucifer, could not resist the power and authority of the true Morning Star because full control of the earth was given to Him: “You are My Son. Today I have become Your Father. Ask of Me, and I will give the nations for You to own. The ends of the earth will belong to You.”⁷ And again: “All the ends of the earth will remember and turn to the Lord. All the families of the nations will worship before Him. For the holy nation is the Lord’s, and He rules over the nations.”⁸ And through the Prophet Isaiah God foretold the worldwide outreach He planned: “I will also make You a light to the nations, so that men over all the earth can be saved from the punishment of their sins.”⁹

In his message to Mary, the Archangel Gabriel said: “The Lord God will give Him the place where His early father David sat. He will be King over the family of Jacob forever and His nation will have no end.”¹⁰ Was Gabriel making this up? No, it had been said long ago: “To Him was given rulership, glory and a kingdom, so that all peoples, nations, and languages should serve Him. His rulership is an eternal rulership that will not pass away, and His kingdom is one that will never be destroyed.”¹¹ This is why no believer can hear the Gospel just once, or read the Bible through one time and put it back in a box for safekeeping. We must hear God’s Word over and over again because each time the Holy Spirit has something new to reveal to us.

Early church scholar Ambrosiaster talks about Gentiles receiving greater assurance and a surer hope in Christ. He notes that Paul backs up God’s decree with many examples. Why is Christ said to be from the root of Jesse and not from the root of Boaz,¹² or of Obed?¹³ It is because He is said to be the Son of David on account of the kingdom, and just as He was born of God to be a divine King, so also He was born of David according to be a human being. Therefore, from the root of Jesse sprang the tree of David, which produced the branch on which the Virgin Mary was formed, who gave birth to the fruit from which is made the Bread of Heaven.¹⁴

Reformer Martin Luther has an interesting way of interpreting this root of Jesse springing up. He explains that the word “root,” refers to the stump itself, which, so to speak, remains after the tree – the fig tree called Israel, has withered, died, and then cut down.¹⁵ Out of this stump, nevertheless, grows in a marvelous way to become a great tree. From this “root” came Christ who has spread out into a large Church.¹⁶ The term “root” may also be taken to suggest the suffering and death of Christ, who was humiliated so that He became as nothing, and then again was exalted.¹⁷ Christ’s suffering and death are thus described by a figure of speech. By doing this, the Apostle removes any reason for the Jewish and Gentile Christians to be at odds with one another. Instead, accept each other as Christ also accepted them. For out of pure mercy He has welcomed not only the Jews but also the Gentiles. Therefore, both have reason enough to glorify God and not fight with each other to see who is number one in God’s eyes.¹⁸

Concerning the quote from Isaiah by Paul, John Calvin states that this prophecy is the most illustrious of them all. That is because in this passage, during a time when things were almost past hope, the words given to Isaiah the prophet comforted the small remnant of the faithful by telling them that there would arise a shoot from the dry and dying trunk of David’s family, and that a branch would flourish from his root which would restore to God’s people their once shining glory. It is clear from the account that this shoot or branch was Christ, the Redeemer of the world. And then, he added, that he would be raised for a banner for the Gentiles, that to them would be a sign of their salvation. The Greek text used here in Romans differs somewhat from the Hebrew text in Isaiah. In Hebrew, we read: “He that shall rise to reign” (KJV). while in English it says: “which stands as an ensign” (KJV). The Complete Jewish Bible has this: “He who arises to rule,” and “which stands as a banner.” But what cannot be lost is that in both places He will rise to reign and will stand as a banner for the Gentiles to rally around and follow. But even more, it says that the Gentiles will seek Him out (Isaiah) and put their hope in Him (Romans). That means, that to seek God is to put one’s hope in Him.¹⁹

The Greek Septuagint version of Isaiah 11:10 reads as follows: “And in that day there shall be a root of Jesse, and he that shall arise to rule over the Gentiles; in him shall the Gentiles trust, and his rest shall be glorious.” The Hebrew text reads this way: “And there shall be in that day a root of Jesse that shall stand for an ensign of the people unto the Gentiles who shall seek it and shall be his majestic rest.” So the editor of Calvin’s Commentary says the language of the Prophet must be understood as being metaphorical since the Septuagint translators interpreted it that way. And, since Paul quoted from the Septuagint it is obvious he approved and adopted this interpretation. The Messiah is represented by the Prophet as a general of an army, raising His banner for the nations to see that he is a winner, and the Gentiles rally around his banner for protection.²⁰ There may be many suggestions on what the ensign or banner of the Messiah may be, around which the Gentiles will gather to find rest for their souls, but for me, there is only one and that is the cross of Jesus the Christ.

John Bengel gives us an insightful exegesis of this verse. He notes that Paul has quoted both Moses and David without mentioning their names. But here he mentions the name of Isaiah, whose scroll is part of the section on the Prophets. Any part of that section that is read in the synagogue is called, Haftara, (which means “to conclude”), and this is chanted on the eighth day of the Passover, at the same time of the year at which this Epistle to the Romans seems to have been written. There is little doubt that while Jews considered this to be a reference to the Messiah, Paul clearly identified the Messiah as Jesus of Nazareth.

If we compare the tenth verse in the eleventh chapter of Isaiah with what is said here in Romans 15:12, He is also called the root of Jesse.²¹ Both Christ’s descent from Royalty and the promised Messiah, He was divinely ascribed to the house of Jesse before it was linked to the house of David, and that descent might have been expected even from another son of Jesse.²² But David was king, not Jesse; and the kingdom of Christ was in some measure hereditary from David,²³ in respect to the Jews, but not in respect to the Gentiles. He is, therefore, in these Scriptures from Isaiah and Romans, not called the root of David,

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson XI)

15:10 There are other Scriptures: “You people of other nations should be happy together with God’s people.”

Based on early scriptures in the Torah, Paul points out that God called on His people to rejoice with other nations when they heard the Good News of what God had done for them. Paul does not include the whole verse in Deuteronomy which reads: “Rejoice, O nations, with His people; For He will avenge the blood of His servants, And will render vengeance on His adversaries, And will atone for His land and His people.”¹ The Apostle wanted to focus on the last line that speaks about God atoning for His people. The point here is that His message of salvation was meant for the world, not just Israel.

We can see where this same message was included in another Hymn of Praise that it was meant to exalt the Lord for allowing this message to go into all the world: “God, be gracious to us, and bless us. May He make His face shine toward us, (Selah) so that Your way may be known on earth, Your salvation among all nations. Let the peoples give thanks to You, God; let the peoples give thanks to You, all of them. Let the nations be glad and shout for joy.”² And that is due to the fact that: “The LORD has made His saving power known. He has shown to the nations how right and good He is. He has shown His loving-kindness and how beautiful He is to the house of Israel. All the ends of the earth have seen the saving power of our God.”³

Chrysostom comments on Paul’s call to the Gentiles to rejoice with their Jewish brethren. Paul has taken the time to point out the Scriptures that give them enough reason to be united and glorify God together. But he wanted the Jews to learn humility so they wouldn‘t think they were better than the Gentiles, especially in light of the fact that God clearly said they were to be included. He also wanted to humble the Gentiles by pointing out that if it were not for God’s love, grace, and mercy they would not be included in the promises of His kingdom.⁴

Martin Luther believes that this call for the Gentiles to join God’s people went forth from Jerusalem, from God’s people to all peoples. The Gospel did not reach the Gentiles until it was first preached in Galilee and Judah. Therefore, by Paul using this Psalm he was indicating that this passage was meant to predict the Messiah’s lordship among all nations.⁵ And now that the Gospel had reached the Gentiles, they too were to join their Jewish brothers and sisters in sending out the call to the rest of the world. God did not send His Son to be Lord over only one nation, but all nations.

Many Bible scholars take this quote by Paul as being part of Moses’ Song in Deuteronomy,⁶ Calvin disagrees. For him, Moses’ purpose was to terrify the enemies of Israel by displaying God’s greatness, rather than invite them to join in their rejoicing. That’s why Calvin believes that Paul was quoting from Psalm 67:4, where it is written, “Let the Gentiles be glad and sing for joy, for You rule the Gentiles with equity and guide the nations of the earth.” And Paul then adds, with his people, and he did this by way of explanation; for the Prophet in that psalm no doubt connects the Gentiles with Israel and invites both alike to rejoice, and there is no joy without the knowledge of God.⁷

Robert Haldane takes issue with Calvin over his preference of a Psalm over the Torah. As far as he’s concerned, this would be a very unsafe and presumptuous mode of reasoning. We must stand on Paul’s authority, rather than on the authority of Calvin, as to what Moses’ intentions were in the passage quoted. If Moses intended to strike terror into the enemies of Israel, why would Gentile believers be excited about rejoicing with the Jewish people because of the victories of the Messiah over them as His enemies? The quotations from the Psalms that Paul uses are obvious in the application he is making here about Gentiles being invited to join with the Jews in praising God once they hear about all the good things God has done for His people and the world. Besides that, the passage alleged by Calvin as the quotation that Paul should have used does not correspond with the words of Paul without twisting the meaning. Why exclude a passage where the words are easily found, and select a passage where you have to guess its meaning?

Haldane is sure that the authority of Paul as a commentator on Moses should prevail. In fact, the quotation is as applicable to the Gentiles as to the Jews. As this passage by Paul is understood, can we not see that the Gentiles in the church at Rome were interested in the Jews as a nation coming to the Messiah as well. Just look at how much Paul prayed that they would. Certainly, that would give them a reason for them to rejoice. The Jews should indeed rejoice in the glory of God and the happiness of seeing Gentiles come into the knowledge of His saving grace. But the Gentiles, in addition to this, are to rejoice in it as part of their own salvation.⁸ As a matter of fact, the Complete Jewish Bible agrees with Haldane by referencing this quote by Paul to Deuteronomy 32:43. And Calvin should not be faulted because he was looking for harmony on the subject, not the text.

On Paul’s call for the Gentiles to glorify God for His mercy, Charles Spurgeon preached that if there was any joy or hope for the chosen people of God, we as believers should rejoice as well. Let’s rejoice with the people of Israel who were redeemed out of Egypt, led through the Red Sea, fed with quail and manna, drank water out of a rock and brought to the borders of Canaan. We certainly have every reason to rejoice with them over the celebration of Passover, and delight with them on the Day of Pentecost. Did not the Lord say: “Rejoice, you Gentiles, rejoice with His people.”⁹ Their joy can become our joy.¹⁰

15:11 The Scriptures also say, “Praise the Lord all you people of other nations; all people should praise the Lord.”¹¹

The Apostle Paul does not want the Gentiles to feel like second class citizens in the Kingdom of God, nor did he want the Jews to have that “Members Only” attitude. He wants both to know that this inclusive idea of binding Jews and Gentiles together into one family was God’s plan from the beginning. It is contextually evident that the Psalmist was calling on all Jewish people around the world to sing a new song to the Lord by the fact that back then the Gentiles did not have access to the Psalms. Yet their rejoicing would be over the news that they had been given the pleasure of carrying the Gospel message of salvation to all nations around the world.

Early church scholar Ambrosiaster commented on Jews and Gentiles now being joint-heirs to God’s promises to Abraham. As he saw it, God did not wait to the last minute to include Gentiles in His plan of salvation, He decreed that by the intervention of His mercy. That way, Jews and Gentiles would be united. The Gentiles would be granted grace to become fellow heirs with the Jews, who by the grace of God were long ago named as His people. While the Jews were noble, the Gentiles were ignoble, but now by God’s mercy the Gentiles have been made noble as well, so that all may rejoice together by acknowledging the truth.¹²

John Calvin also has an issue with how this quote by Paul from Psalm 117:1 is interpreted. For him, this passage is inaptly applied because how can they who know nothing about God’s greatness be called on to praise Him? They could no more do this than to call on His name when they didn’t even know what His name was? It is then a prophecy most suitable to prove the Gentiles would be called. And their calling would be for the reason that they would finally be able to thank God for His truth and mercy.¹³ In other words, when this Psalm was written and the writer wanted the Gentiles to join in with the children of God in praising God, he was not thinking of them doing so then and there, but “someday.” Now Paul is saying to the believers in Rome, that day has come.

Robert Haldane takes on Calvin’s thinking without quoting him directly. By using Psalm 117 it implies that salvation would be extended to all nations of the earth. But they must wait for that call because it is impossible to praise God without knowing who He is. They ought to praise God. But this praise ought to be in faith, as well as for many other reasons. There is no danger in calling on sinners to observe the whole law of God, as long as we keep in mind that no obedience in any degree can be given to God except through faith in His Son. This is quite a different thing from making prayer and praise a preparatory process to conversion.¹⁴ In other words, this psalm expresses a hope that someday the Gentiles would get to know God as Israel did so they could praise Him too.

So how does all of this apply to us today? The days of Gentiles as one big group has slipped into the shadows as far as the rest of the world is concerned. However, the Jews have kept it alive in their hearts, that’s why they refer to all non-Jews, regardless of race or color, as Goyim. This Hebrew word actually means “nations.” But even the Jews were part of a nation. And that’s where the mystery is solved. There are many nations in the world, but for God, there was only one nation He called His people – Israel. Breaking down that wall between Jews and Goyim will only be done by an act of God. But here is where we can rejoice. Paul, by using these Scriptures, was not limiting this transformation to his day and age. God’s promises of all nations of the world coming together to worship the One True God is still part of prophecy. And there is no religion on earth that has done a better job of bringing people of all races, colors, ethnicities, and customs together in churches all over the globe who meet to give glory and honor to God, to Christ, and to the Holy Spirit for their salvation than the Goyim. And it will continue until Christ returns to set up His Kingdom here on earth for a thousand years. Amen!