Down an Unfamiliar Road

A WOODEN BOWL SPEAKS

This story by an anonymous writer may not apply to many of you who read my articles, but within the story, there is a message that should be relevant to all of us. It can best be expressed by Jesus’ words, “Do unto others as you would have them do unto you.”¹

A frail old man went to live with his son, daughter-in-law, and four-year-old grandson. The old man’s hands trembled, his eyesight was blurred, and his steps were slow and shaky. The family ate together at the kitchen table each day, but there was little said. The elderly grandfather’s shaky hands and failing eyesight made eating difficult. Peas rolled off his spoon and landed on the floor. When he grasped his drinking glass the contents would spill on the tablecloth and his clothes. The son loved his dad, but this was getting to be too much.

The son and daughter-in-law eventually became irritated with the mess. “You must do something about your father,” said the wife. “I’ve had enough of his spilled milk, noisy eating, and food on the floor.” So the son found a small table and set it in the kitchen corner. There, this heartbroken gentleman ate all alone while the wife, his son, and grandson enjoyed their dinner together, laughing and talking as though he wasn’t there. Since this frail old timer had broken several dishes, his food was being served in an old wooden bowl. When the family glanced in Grandfather’s direction, sometimes he had a tear in his eye as he sat alone. And the only words the couple had for him were sharp admonitions when he dropped a fork or spilled food.

Their four-year-old son watched it all in silence. Then one evening before supper, the father noticed his son looking through a catalog. Thinking he may be prepping for Christmas the father asked the child somewhat sheepishly, “What are you looking for?” Nonchalantly the boy responded, “I’m looking for wooden bowls for you and Mom to eat your food in when you get old.” The four-year-old smiled and went back to looking in the catalog.

The words struck the parents so deeply that they were speechless. Then tears started began to stream down their cheeks. Though no word was spoken, both felt the impact of their little son’s words. They knew that a change must be made. That evening, the husband took Grandfather’s hand and gently led him back to the family table. For the rest of his days, he ate every meal with the family. And for some reason, neither husband nor wife seemed to care any longer when a fork was dropped, milk spilled, or the tablecloth got soiled.

Many of you may have seen this with your own eyes. Even with people you grew up with, how they treated their parents. Perhaps some of you may have reached the age where your parents need your love and commitment to ensure that they live out their days being loved and cared for. And perhaps some of you are elderly yourselves and your children are treating you the way you treated your parents. The question is, are you happy if they did that? Jesus followed up His Golden Rule with another good piece of advice when He said that if we are known to be givers, then we can expect to receive the same kind of treatment when it’s your turn to be blessed by the love and care of others.² – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XVI)

This also can be seen in Peter’s vision while he was lodging in Simon the leather tanners house. When he was praying on the rooftop, “He saw heaven open up and something like a large linen cloth being let down to earth by the four corners. On the cloth were all kinds of four-footed animals and snakes of the earth and birds of the sky. A voice came to him, ‘Get up, Peter, kill something and eat it.’ Peter said, ‘No, Lord! I have never eaten anything that our Law says is unclean.’ The voice said the second time, ‘What God has made clean you must not say is unclean.’ This happened three times. Then the sheet was taken back up to heaven.”¹

Perhaps Paul heard Peter tell this story, so he felt free enough to share with the Corinthians: “Eat whatever is sold in the meat market without letting it bother your conscience because the earth and everything in it belong to the Lord.²”³ When Paul wrote Timothy, whose father was Greek, Paul had this to say about those going around saying don’t do this and don’t do that, especially eating certain kind of foods: “God gave these things to Christians who know the truth. We are to thank God for them. Everything God made is good. We should not put anything aside if we can take it and thank God for it. It is made holy by the Word of God and prayer.”⁴

When it comes to Paul’s declaration that nothing that God made for our physical nourishment is to be considered unclean, early church priest and African theologian Novatian (200-258), believes that by his time the eating or abstaining from certain foods and drinks were already something from the past. The way he understood it, these were used as ways to honor what the Creator had to say about it in Jewish legal and ceremonial laws. But since then, Christ the fulfillment of the Law had come and disclosed that all these regulations were meant to teach obedience and discipline. From these things it is plain that all that was intended by the law were returned to their original blessedness now that the Law is complete in Christ, and that we must not revert to the special observances of meats, which observances were ordained for a certain reason, but which evangelical liberty has now replaced with spiritual things. We were now to look to Jesus and His Gospel for directions on such subjects.⁵

Martin Luther offers what he thinks is the sum total of this chapter: To begin with, the strong should not despise the weak. Furthermore, they should not try to embarrass the weak. Both acts are contrary to Christian love which cares for the weak, does not seek its own, but seeks the edification of the weak.⁶ Paul, of course, was speaking of the dispute among the Jews and Gentiles in the Church at Rome over certain foods and drinks used for everyday purposes. This is why, says Luther, Paul declares with all certainty that what he is telling them is the truth. He is convinced that there is nothing intrinsically unclean with what they bought in the marketplace. The heathen may have intended to use those things in offerings to their dead gods, but a believer plans to use them to sustain his strength and health to serve the living God who created them.⁷ Luther cautions, however, that we must not misconstrue this principle to cover all that is done in the world.

Fellow Reformer John Calvin is more succinct in his commentary. He sees Paul anticipating any objections to what he said about the self-imposed restrictions or freedoms that both the weak and strong believers implemented in their efforts to honor God with their holy living. Paul first shows what must be thought of meats and drinks when viewed in and of themselves, then points out how either abstaining or enjoying such things might be viewed as sinning. He declares that no meat is impure to a right and pure conscience and that there is no hindrance to using such meats except by ignorance or health reasons. And, it is only when anyone imagines an impurity in them but still decides to use them that they have sinned against their conscience, not against God.

Then Calvin notes that Paul also adds that regardless of how such meats are viewed as permissible or not permissible, our real concern is that before partaking or abstaining from them, our attention should be on how it will affect our fellow believers. In Paul’s mind, to view the use of God’s bounty with little regard for others is to disregard love. Calvin then believes that Paul intended to establish the liberty given by Christ in opposition to the bondage of the Law so that believers would not think they were still bound to observe those rites from which Christ had set them free. By the exception which Paul has laid down, we learn that there is nothing so pure that it cannot be contaminated by a corrupt conscience. It is by faith and godly living alone which sanctify all things to us. The unbeliever, being polluted within, defiled all things just by their very touch⁸.⁹

John Bengel comments on Paul’s declaration of being persuaded on the subject of what is clean and what is unclean. He notes the way in which Paul confirms his opposition to believers living in ignorance and doubt. That instead of stronger believers taking it upon themselves to offer their opinions on such matters, it is best to leave such decisions up what we read in Christ’s Gospel.¹⁰ In other words, all, if not most of our opinions are influenced by our earthly ethnicity, and the customs, and manners we grew up practicing and respecting. So when it comes to spiritual matters, the teachings of Christ should take precedence over our inherited biases and prejudices.

Adam Clarke agrees with Bengel but feels that believers must also see another aspect. After having given them this decisive judgment with due respect and concern for the mistaken consciences of weak believers, Paul immediately adds that to those who determine something to be unclean, it is unclean to themselves alone, not everyone else. If they act contrary to their conscience, they will no doubt feel guilty because the Holy Spirit is in charge of their conscience. Anyone who acts in opposition to their conscience in one case may do it again in another, and then even the clear declarations of God’s Word may be considered irrelevant to the situation. This includes the misguided, though well-intentioned, dictates of their conscience on matters which they consider important. They must realize that to others who are better informed, these things are unimportant.¹¹ In other words, stick with your conscience and the things that your spirit and God’s Spirit agree on.

Clarke goes on to say that it is a dangerous thing to play with your conscience, even when you are not sure of the accuracy of what you’re being told. Everything should be studied with guidance. You must be fully convinced so that you do not end up falling for some fad. Things that are taught right should be respected because it is always in reference to what God said, and its foundation is based on respect for what God’s Word. Remember, says Clarke, the person who sins against their conscience in things which everyone else knows to be of little significance, will soon do it in those things in which their salvation is of vital concern. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; even a sore conscience is infinitely better than no conscience at all.¹²

Charles Hodge feels that Paul is appealing to the stronger Christian’s sense of good will and patience with those who have not come as far as they have by faith. It is generally accepted that the distinction between clean and unclean meats is no longer valid. So far, the Gentile converts were right. But they should remember, that those who consider the laws of the First Covenant are still binding cannot with a good conscience disregard them. The strong should not, therefore, do anything which might unknowingly lead such persons to violate their own sense of duty to God. Hodge has Paul saying: “I know and am persuaded by (in) the Lord Jesus, namely. this knowledge and persuasion I owe to the Lord Jesus; it is not an opinion founded on my own reasonings, but a knowledge derived from divine revelation. That there is nothing unclean of itself.”

Hodge then points out that the Greek adjective koinos, “rendered unclean” (KJV), relates to things that are commonly used as opposed to things that are holy. Holy means “separated for some special or sacred use.” In that sense, koinos signifies something is unworthy to be used for such purposes.¹³ But to the person that considers anything to be unclean, it is to them alone unclean. They don’t speak for everyone else. This doesn’t mean that the meat itself is somehow contaminated. The word unclean is used only to designate something that is forbidden by the Law. The simple principle taught here is that it is wrong for any person to violate their own sense of duty. This being the case, those Jewish converts in Rome who believed the distinction between clean and unclean meats was still in force, would be sinning against their conscience should they be persuaded to act contrary to their conscience.¹⁴

Frédéric Godet shares his thoughts on what Paul is trying to say here. It was not Paul’s intention to discuss these matters, but yet he could not conceal his convictions. He expresses it in passing as a concession he must make as a strong believer. When he uses the Greek verb eidō, (rendered as “I know” (KJV)), it implies that he has come to a rational, yet spiritual conviction, such as even a Jew, trained in First Covenant theology about true spirituality might reach.

The other Greek verb peithō, (translated as “I am persuaded” (KJV)), goes further. It indicates that this conviction has penetrated to the core of his deepest conscientiousness and set it free from the bonds of confusion. Then the words: “by the Lord Jesus,” remind us that it is He who has put an end to the obligations imposed by the Legal and Ceremonial Laws. The emancipation which faith finds in Him arises not only from His doctrine,¹⁵ but above all from the redemption He bought with His sacrifice on the cross. Godet notes that this clause: “in the Lord Jesus,” clearly means that Paul reached the conclusion on what was clean or unclean by being persuaded – peithō. That means, this idea did not just come to him out of the blue, he was persuaded to believe it. We can, therefore, can state with certainty that nothing except being born again in Christ and the persuasiveness of the Gospel as seen the help of the Holy Spirit can give such full liberty to the soul.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XV)

Robert Haldane comes to the conclusion that Paul’s admonition now appears to be addressed to both Jews and Gentiles. The Apostle having asserted what was peculiar to each group, now declares what is equally applicable to both. Criticizing or condemning was not particularly the fault of just one side; both of them were criticizing and condemning each other. The strong believers who despised the weak virtually criticized them by condemning them. At the same time, the weak believers who condemned the strong were, in fact, criticizing them because they despised them. So neither group could claim to be holier than the other. Paul now focuses on both and warns them to be cautious. He extends this exhortation to himself, and to the whole Body of Christ. First, they are not to assume authority over one another, nor to take for granted that they have the right to criticize one another concerning such small matters. Secondly, Christians are to avoid doing anything that has the danger of making someone else stumble, or cause anyone to fall back into their old habits. This is particularly applicable to the strong, who, by an improper use of their liberty might convince weaker believers to go against their conscience.¹

Charles Hodge too sees the importance of the responsibility on the part of any strong believer for their weaker brother or sister when it came to dietary or moral liberties. They are not to feel as though they automatically have the authority to judge their shortcomings. Hodge points to Paul’s instructions in the previous discussion, that everyone should leave the office of judging in the hands of God. Now he’s ready to introduce the second leading topic of this chapter, namely, the manner in which Christian liberty is to be exercised. Paul teaches that it is not enough that some are persuaded that a certain type of behavior is, in itself, considered right in order for them to act in some particular way. They must be careful that they do not injure others in the use of their liberty. The word “judge,” also means, “to determine, to make up one’s mind.” Paul first uses it in the one sense and then in the other: “Do not judge one another, but determine to avoid giving offense.” The Greek noun proskomma rendered first as “stumblingblock,” and skandalon then rendered as “an occasion to fall” (KJV), do not differ in their meaning. Proskomma is simply a narrower interpretation of skandalon.²

Albert Barnes sees a moral component in what Paul is saying here. If a person finds themselves in a position to critique others, then they should go about in the best and most constructive way. For Barnes, this means reaching a conclusion without doing harm to the cause of Christ or to their fellow believers. Some people have been placed in positions where they must sit in judgment and draw a conclusion. But let them do so without doing any injury or harm to the one being judged. Rather, inspire them to change their ways for the good. So, instead of first forming an opinion on whether or not another person’s actions were right or wrong, begin by determining if their own conduct in judging others will be right or wrong.³

Frédéric Godet finds a subliminal thought here in what Paul says. He notices that after Paul addressed the strong and the weak simultaneously, the Apostle further gives a warning to the strong to persuade them not to use their liberty except in conformity with the Law of Love. It must be observed, however, Paul had nothing similar to recommend to the weak. That’s because someone who is emotionally committed to a strong opinion finds it hard to change their mind. On the other hand, someone who feels free to change may see no problem in waiving their liberty to do something in favor of the one who is struggling with what they see them doing. To induce the strong believer to sacrifice their liberty, the Apostle asks them to take the following two judgment methods into consideration: First, their duty not to wound the heart of the weak by making them feel guilty.⁴ Secondly, be careful not to destroy God’s work within the heart of the weak believer that would result in their being persuaded to go against their conscience out of fear⁵.⁶

Even though Charles Spurgeon preached to his congregation dealing with this subject, using the ethics and virtues of the mid-1800s in England. It is obvious that he confronted some of the same attitudes we see prevalent in the church today. First, he asked them why is it that so many believers seem to think that they are superior to others? Then, where do they get the idea that it is alright for them to criticize the Lord’s other servants? Spurgeon knew of some Christians in his congregation who not only formed unsubstantiated opinions but sought severe punishment without due process. They did this on nothing more than rumors. Furthermore, when they heard of what someone they never met or even knew was reported to have done this or that, without any facts whatsoever, they demanded that this individual be openly rebuked.

Spurgeon considered this to be a product of their obstinate prejudices and biases. Furthermore, they seemed to have no problem taking what this person may or may not have said, then twisting the words to mean what they wanted them to mean. They didn’t bother to find out if that individual even said such things. But Spurgeon wasn’t finished, there were even others who without so much as having a right, or a reason, or an excuse to condemn them, went ahead and wished bad things against a fellow believer they didn’t even know.⁷ Back then, such rumors or insinuations were passed on from one to another by mouth. So it took days or even weeks before the word was out. But today, such vitriol can be shared with, if not millions on social media. The sad thing is, once it goes out it is impossible to reel it back in.

John Stott gives a good explanation of the two words used here that are characteristics that strong believers should avoid developing or becoming. He points out that there is a play on words in the Greek text which contains a double use of the verb krinein, “to judge.” We see it in the following words from Paul: “Let us, therefore, cease judging one another, but rather make this simple judgment…”⁸ The judgment or decision which we are to make is to avoid putting either a hindrance (proskomma) or a snare (skandalon) in our brother or sister’s path, causing them to trip and fall.⁹ In other words, there are two ways that strong Christians can use insights and wisdom to counsel a weaker Christian. One is to always keep their best interests in mind and design their counseling to assist them in discovering the source of their weakness so they can end up helping themselves. The other is not make them feel ashamed and pressure them into repenting and making a change to comply with the stronger believer’s opinion. By doing so, it only puts a stumbling block in their path and lays a trap for them in uncharted territory.

Jewish writer David Stern has an interesting interpretation of what Paul is instructing believers to do here. He notes that the teaching presented in this verse expresses the same central point found in a Jewish Midrash (Commentary) on Leviticus 19:14, where it says: “You are not to place a stumbling block before the blind,” or, more generally, “you are not to bring cruel unintended harm upon someone who is helpless.” The Rabbis interpreted “blind” metaphorically to mean “those unlearned in the Torah.” This meaning for “blind” would include both those whom Paul calls weak in trust but inclined to ridicule, and those he considers strong in trust but inclined to pride. Until their attitudes change, both are relatively helpless. It is wrong to for those who judge to charge others of sinning, either in fact or according to their opinion.¹⁰

When professor Stern mentioned how the Rabbis interpreted the term “blind,” he was referring to a portion of the book containing Jewish civil and ceremonial law and legend called the Talmud where Rabbis are discussing charging interest on loans, forbidding that one Jew to do so to another. Rabbi Abaye said it would be like putting a stumbling block in the path of a blind person.¹¹ And in another place, we find where Rabbi Simeon ben Eleazar was talking about the principle involved where Jews allowed sharecroppers to lease their land for farming. The Rabbi said, that if a Gentile sharecropper who leased the land was told by the Jewish owner not to work the land on certain Jewish holy days, most likely they would obey. But if a Samaritan rented the land was told the same thing, they would no doubt disobey. Rabbi Eleazar is convinced, that not only would a Samaritan not obey but would tell the Jewish owner of the land: “Do you think I’m that stupid?” If that is so, why should the Jew insist on leasing the land to a Samaritan when they could have leased it to a Gentile without having such problems? As the Rabbi sees it, what the Jew is doing is the same as placing a stumbling block before the blind. He mentions that this would make the Jew responsible for two errors. First, leasing his land to a Samaritan. And secondly, thereby placing a stumbling block before a blind person,¹² So we can see that placing a stumbling block or trap in the path of a weaker believer can be the result of the stronger believer insisting that they must always have their way.

Verse 14: I know that there is no food that is wrong to eat. The Lord Jesus is the one who convinced me of that. But if someone believes that something is wrong, then it is wrong for that person.

Some might think that the Jewish members of the church in Rome would be offended by such talk of eating non-kosher food or drink. But we find that Rabbi Moses Maimonides points to a situation where a Jewish army enters the territory of Gentiles to conquer and take them captive, are permitted during the invasion to eat meat from animals that died without being ritually slaughtered or which were called trefe [non-kosher], and the flesh of pigs and similar animals if they become hungry and can only find these forbidden foods to eat. Similarly, they may drink wine used in the worship of idols. This license is derived by the writers of ceremonial law from Deuteronomy 6:10-11: “God… will give you… houses filled with all the good things such as pigs necks and the like.”¹³

Today we call this “situational ethics.” In other words, something that is considered wrong can in certain circumstances be considered right. American Episcopalian priest and professor Joseph F. Fletcher offered this illustration in his book on Situation Ethics: A German woman in a Russian Concentration Camp learned that the Russians let pregnant women leave. She had not seen her husband or children for some time. So she talked a Russian guard to commit adultery with her so she could go back home to her family. Therefore, while adultery is forbidden by God’s Word, it should be considered the right thing to do under such circumstances.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XIV)

Charles Ellicott also has another homily on what Paul says in verse 12. He points out that the Apostle argues strongly against this evil spirit of censorship in the Christian Church, and as far as such actions doing anything good to the Body of Christ, Paul says it is pointless. We need not judge one another, for both our brother and sister as well as ourselves will stand before the judgment seat of God. So there is no need of our condemnation, for if any person is truly worthless in God’s eyes He will condemn them: we should not interfere with the work of our Sovereign Master; He manages the affairs of mankind far better than we do. Even more, our judgment is of no value to God. It would be far better to spend time meditating on the fact that we who are so exact and severe in pointing out one fault here and another fault there will be examined by an unerring eye. Our own account must be submitted to God for examination by Him item by item. Therefore, we should give our full attention to our own record.¹

Charles Spurgeon gives a somber warning of the day coming when every knee will bow before God Almighty and give an account of how they used the opportunities given to them to help others. Spurgeon calls all of those who will gather at that trial of all nations and peoples and tongues, a motley mob! Persons of all ages, too. Boys and girls and those who have enjoyed a long life. Kings and Presidents will be there to submit their significant accounts; legislators and judges will answer to their great Magistrate and Judge! Also, those that lived neglecting God and forgetful of their souls – they must all be there! It is a universal judgment. John says, “I saw the dead, small and great, stand before God.”² Both sheep and goats will gather before the great dividing Shepherd³ – the wise and foolish virgins will both hear the midnight cry.⁴ The house on the rock and the house on the sand will, alike, be tested by the last tremendous storm!⁵ Tares and wheat, alike, will ripen and be harvested.⁶ Bad fish and good will be sorted out from the net,⁷ while the multitudes outside – the nations that knew not God – will all, without exception, hear with trembling knees the summons to stand before the dread tribunal!⁸ Saints and sinners, too, only on what a different footing, are all to be judged out of the books and out of the Book of Life⁹.¹⁰

Jewish scholar David Stern summarizes what he sees Paul saying in verses 9-12. For him, Paul finishes destroying the argument that physical circumcision, namely, being called God’s “chosen people” is the Jews’ biggest advantage.¹¹ But Paul consistently maintains that this is spiritual, not physical.¹² At the same time, he shows that the righteousness that comes from trusting God is available equally to Jews and Gentiles, not merely because it precedes the Mosaic Law but because it antedates even the Abrahamic Covenant, when circumcision was given as a sign of Abraham’s already demonstrated faith as a seal guaranteeing God’s promises, not as something to boast about. That’s why the words “our Father in heaven” is part of today’s Jewish Prayer Book – the Siddur.¹³ That’s why He is not only “our Father in heaven” to Jews but also to Christians.¹⁴

Verse 13: So we should stop judging each other. Let’s decide not to do anything that will cause a problem for a brother or sister or hurt their faith.

It is clear that Paul is not against believers keeping watch over one another and offering comfort, advice, or even reprimand when they see something that violates God’s Word and His Will. But do so without hypocrisy or self-righteousness. Seeing a brother or sister in tears after they have been shown the truth is fine as long as it is the result of conviction and repentance. But not in response to harsh criticism that results in tears of embarrassment and shame. We should all be committed to removing any stumbling blocks that might cause a fellow believer to fall.

The Apostle James gives an excellent illustration of how people can be hurt and demoralized when we attempt to “put them in their place,” so to speak. He says: “Do not look on one person as more important than another. What if a man comes into your church wearing a gold ring and good clothes? And at the same time a poor man comes wearing old clothes. What if you show respect to the man in good clothes and say, ‘Come and sit in this good place?’ But if you say to the poor man, ‘Stand up over there,’ or ‘Sit on the floor by my feet,’ are you not thinking that one is more important than the other? This kind of thinking is sinful.”¹⁵

But James is not finished, he instructs his readers elsewhere: “Christian brothers, do not talk against anyone or speak bad things about each other. If a person says bad things about his brother, he is speaking against him. And he will be speaking against God’s Law. If you say the Law is wrong, and do not obey it, you are saying you are better than the Law. Only God can say what is right or wrong. He made the Law. He can save or put to death. How can we say if our brother is right or wrong?”¹⁶

No doubt both Paul and James’ thinking was influenced by what Jesus taught about settling matters before they get out of hand and everyone ends up in court.¹⁷ Jesus was certainly reiterating what the Scriptures said back in Moses’ day: “Do not say bad things against a man who cannot hear. Do not put something in the way of a man who cannot see. But fear your God. I am the Lord. Be fair in how you judge. Do not show favor to the poor or to the great. Be fair in how you judge your neighbor. Do not go around saying things that hurt your people. Do not do things against the life of your neighbor. I am the Lord.”¹⁸

This responsibility every Christian carries in their hearts of not becoming the cause of making someone else stumble was a very essential part of Christ’s teaching. He used children to teach His disciples by saying: “It is a sad thing for this world that there are things that cause people to sin. People will always be tempted to sin. But I caution those who become the reason someone sins.”¹⁹ This is also the reason why Paul told the Corinthians to live according to the dictates of their conscience, but make sure they are aware of anything that may cause another person to sin against their own conscience.²⁰ Later, Paul would write that he too was being careful not be the one that caused another believer to stumble.²¹ This no doubt on Paul’s mind when he wrote the Philippians: “It is my prayer: that your love may more and more overflow in fullness of knowledge and depth of discernment, so that you will be able to determine what is best and thus be pure and without blame for the Day of the Messiah.”²²

On the subject of believers not becoming stumbling-blocks to one another, Chrysostom asks us to consider the severe punishment we will suffer if we offend our fellow believers. Even if what was being done concerned something that was against the Law or against one’s opinion, if done wrongly Paul forbids them to continue doing so in order not to cause a brother or sister to stumble and fall. If we go around offending others because we don’t know how to make things right, what treatment do we deserve? For if not saving others is a crime (as is demonstrated by the man who buried his one talent),²³ what will be the result if we offend them as well? But someone may say: “What if they bring the offense on themselves by being weak?” Well, this is precisely why we should be patient. For if they were strong, they would not require so much care.²⁴

But Bishop Theodore gives us an interesting commentary. He says that Paul was really directing his comments to the Gentiles because what he had already said to the Jews was enough. Bishop Theodore has Paul telling them that it is not right for them to sit in judgment of their fellow believers when they all remain subject to stand before Christ. Rather, judge how not to place a stumbling block or a trap for your sister or brother. The Bishop goes on to note that among the Roman Christians, those from among the Gentiles were more numerous, more powerful, and appeared to be more credible. They went out of their way to show disrespect for the Jews by making it a point to eat in front of them those things which the Jews were most careful to avoid, thus disturbing the Jews while neglecting the practice of true religion, and, indeed, became rather neglectful of the congregation themselves. Thus Paul does well to say, or rather to teach us this, not to do harm to a sister or brother, nor to maintain practices which divert them from following their faith and the dictates of their conscience.²⁵

For believers in his day, Adam Clarke advised that they should not judge one another anymore. He encourages them to to abandon such rash conduct; it is dangerous, it is meanspirited. Judgment belongs to the Lord, and He will only condemn those who should not be acquitted. Let both the converted Jew and Gentile consider that they should labor to promote each other‘s spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel. It isn’t a matter of rites, rituals, and ceremonies, but the truths upon with the salvation of their soul depends.²⁶

As someone who has lived the last 80 years in Europe, Asia, and North America, I can vouch for the fact that many times there were open disputes between the Baptists and Lutherans, Presbyterians and Freewill Baptists, as well as Methodists and Anglicans. But the most harmful of all was the disputes between Pentecostal denominations. How could they expect such conduct to promote the idea that a Spirit-filled life is the best life of all?

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XIV)

Early church writer Pelagius does not hesitate to agree that we alone must all account for our actions to the Lord alone. We will not only give account to God for those things we did that were bad but also will be asked to explain why we didn’t do those things that were good. In other words, since we knew that sinning was a blow to God’s heart why didn’t we inform those who were doing the same things to stop.¹ And for Chrysostom, Paul is alerting the Roman believers to be aware that when they see the Master sitting on His judgment seat they will be judged if they brought disharmony or division to the church body by breaking away from grace and running back to the Law. For the Law belongs to Christ as well. It is not the Law which will demand an account from us but Christ who fulfilled the Law. Paul wanted to release us from the fear of the Law and instilled in us great reverence for our LORD.²

Martin Luther emphasizes the fact that not only is Christ the Lord of all believers, whether alive or in the grave, but of all mankind, both good and evil. That’s why the prophecy of every knee bowing and every tongue confessing Him as Lord points to the future. In Luther’s mind, in the words of this verse, we find an unshakably prophecy that the resurrection will be of both the good and evil. “Every knee” and “every tongue” means all the living and all those who ever lived, will be brought up from their graves to face Him. The prophet Isaiah uses “every knee” and “every tongue” to mean “all mankind.” Luther takes this as Isaiah’s way of saying that God will preserve all who walked this earth in order to judge them on Judgment Day³.⁴

John Calvin has quite a bit to say on these two verses. First, it seems to him that Paul has quoted this testimony of the Prophet Isaiah not so much to prove what he said concerning the judgment-seat of Christ but to show that judgment ought to be expected by all with the greatest humility and a submissive mind. Paul testified by his own words that the power to judge all mankind is vested in Christ alone. Now he confirms the truth of his words with the words of the Prophet that all flesh ought to be humbled while expecting His coming and their readiness to kneel before Him. This is also a remarkable passage for the purpose of confirming our faith in the eternal divinity of Christ: for it is God who speaks here, and the God who once and for all has declared that He will not give His authority to any other person than His Son.⁵ Unquestionably, the truth of this prophecy was displayed when Christ came to gather God’s people from all around the world to Himself and restore them to the worship of His Majesty and to the obedience of His Gospel.

Secondly, Calvin concludes that Paul invites us to develop a humble and submissive mind because he immediately draws the inference that we are not to judge one another; for it is not Lawful for us to assume the office of judging, especially since we must submit ourselves to be judged and to give an account for our actions. Also, from the many significant meanings found in the words “to judge,” Paul has aptly drawn two different meanings. In the first place, he forbids us to judge others, that is, to condemn; in the second place, he bids us to judge, that is, to exercise judgment when cautioning others about sinning without being offensive. He indeed indirectly rebukes those hardhearted faultfinders who use all their skill and talent in looking for something wrong in the lives of their fellow believers. Paul, therefore, invites them to exercise caution themselves; for by their neglect they often precipitate, or drive their fellow believers against some stumblingblock or another.⁶

Robert Haldane observes that it is remarkable that the Apostle Paul so frequently quotes from the First Covenant in support of what he teaches, though, in reality, his own authority was equal to that of any writer of the First Covenant. But this proves that the First Covenant and the Final Covenant are given by one Spirit, and harmonized in all their parts. It is also an example for us in proving and teaching any truth contained in the Word of God. Haldane is convinced that anyone who teaches anything that cannot be substantiated by the Scriptures is presuming that what they have to say with their mouth is just as good as anything God may have said in His Word. Haldane notes Paul’s quote from the First Covenant suggests that every individual of the human race must give an account of themselves to God. There will be no lawyers in heaven to speak on anyone’s behalf. All must explain in their own words why they did or didn’t do what God’s Word said was part of His Will. And as far as believers are concerned, although all their sins were blotted out by the blood of Christ’s atonement, they should not feel they now have the freedom to sin. The fact of a future judgment ought to have a constant influence on their conduct. Standing before the judgment-seat of Christ, of which the Apostle had just spoken about, is here represented as giving an account to God.⁷

Charles Hodge is convinced that Paul considers the recognition of the authority of Christ as being tantamount to submission to God, and he applies without hesitation the declarations of the First Covenant in relation to the universal dominion of Yahweh as proof of the Redeemer’s sovereignty. In Paul’s estimation, therefore, Jesus Christ was God. This is so obvious, that commentators of all classes recognize the force of the argument defending the divinity of Christ. In Hodge’s mind, verse 12 may be considered as intended to confirm the truth of the declaration at the end of verse 11.⁸ Hodge feels that after having established God as the Supreme Judge to whom we will all render our account, we should, therefore, await His decision and not presume to know better and act the part of being a judge of our fellow believers.

Albert Barnes also has something to say about everyone being made to give an account to God for their actions, especially their appointing themselves as judges over their fellow believers. It starts with accepting the fact that the judgment will be conducted by the Lord Jesus.⁹ Furthermore, all judgment is committed to the Son for the following reasons:¹⁰ (1) Because God “appointed”’ the Messiah to be the Judge.¹¹ (2) Because the Judge Himself is divine. The Lord Jesus being God as well as man, the account will be rendered directly to the Creator as well as the Redeemer of the world. In this passage, there are two incidental proofs of the divinity of the Lord Jesus Christ. First, the fact that the Apostle Paul personalizes the words spoken by Yahweh in Isaiah to himself. And secondly, the fact that Jesus is declared to be the Judge of all. No being that is not omniscient can be qualified to judge the secrets of all mankind. None who has not seen what people go through all the time, and in every situation; who has not been a witness of the conduct of people by day and by night; who has not been present with mankind from the beginning of creation, and who in the great day of judgment cannot discern the true character of the soul can be qualified to conduct the final judgment of mankind. Yet none can possess these qualifications but God. The Lord Jesus, “the judge of the living and dead,” is alone eligible to do this, therefore, He is divine¹².¹³

Preacher Octavius Winslow, in the sermon we referenced previously, in verse 9, also preached that all creation should give praise and honor to Christ. That’s why Isaiah could say that there will come a day when every knee will bow before Him and every tongue will confess to Him that He is Adonai (LORD). What solemn inference is being made here? Is it not the God who proclaims that all mankind will give account to Him and stand before Him, is the same God referred to in the tenth verse – “We will all stand before the judgment-seat of Christ.” This clearly shows that from the simple testimony of Scripture, that Christ is, without reservation or change of magnitude, YAHWEH, ADONAI, ELOHIM (I AM who I AM, LORD, CREATOR). We now proceed to show that the Lord Jesus, our adorable Emmanuel, is represented in God’s Word as invested with all the attributes belonging to I AM who I AM.¹⁴

Frédéric Godet also notes that Paul is quoting from the prophet Isaiah in which universal respect is described.¹⁵ This means, that one day all mankind will render to God the honor, praise, and glory that He is due. Godet believes that this reverence and respect supposes and implies the judgment by which all mankind will be brought to bow at His feet. If we read “Christ,” and not of “God,” at the end of verse 10, we must agree that the Apostle sees this last royal manifestation of Yahweh proclaimed by Isaiah has found its realization in Christ.¹⁶ That’s why Paul takes these words of Isaiah and applies them to glorify Jesus. Godet then goes on to note that here in verse 12 Paul applies to every individual in particular what has just been said of all in general. The preceding context signified that believers should not judge one another because God will judge them all. Paul here repeats the expression “God,” rather than “Christ” because he wishes to contrast in a general way divine judgment with human judgments.¹⁷

Charles Ellicott has copied the text of his sermon titled “Our Accountability” on Romans 14:12 here in his commentary. It is far too extensive to include here, but one of his main points that when the Apostle Paul says that each one of us will give an account of ourselves to God, he is making one of the most solemn statements not found in his other Epistles. The words are more than an assurance that there will be a Day of Judgment, and that at that Day of Judgment each one of us must be present. The text tells us four things about our Accountability: One, it is Universal. “Each one of us.” Two, it is Inevitable. “Each one of us will give.” Three, it is Personal. “Account of ourselves.” And four, it is Supreme. “To God.” Ellicott ends with the words from a poem he read that expresses his main point:

Thoughts hard to pack into a narrow act,

Ideas that broke through the language barrier and escaped;

All I could ever be, all, men ignored in me,

My worth to God my Potter, on whose wheel I was shaped.¹⁸

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XIV)

For Robert Haldane, the word “judge” in the 4th verse refers to the weak believer who condemned those who ate things prohibited by the Law, and not to the strong believer who is being admonished for despising, not for judging. Here both are individually brought forward and each separately asked a question in line with their attitudes. The believer who thinks that it is wrong to eat things prohibited by the Law is asked, why do you dare take it upon yourself to condemn your fellow believer who differs with you? Likewise, the believer who is better informed on these matters is asked, why do you have such total disregard for your fellow believer’s right to abstain? The Apostle most evidently asks the two questions with respect to each person’s attitude, and appropriate and suitable with respect to each individual’s personality.

Haldane then goes on to discuss another important factor to be considered when choosing to judge a fellow believer. He points to Paul’s basis for his admonition of those who judge or despise each other, in that, not only are they all the servants of Christ and fellow believers, but they must all appear before His judgment-seat, each to give an account of themselves. This is a good reason why they should neither judge nor despise one another. To judge others is to violate the exclusive right of Christ to judge. Also, to despise others reveals the presence of pride and ignorance as the cause for their contempt of fellow believers.

This most clearly shows that Christians have no authority over one another’s faith or their Christian conscience in this world. Both as to faith and Christian conscience, Christians may endeavor to enlighten one another, but when they fail, they have no authority to force others to change their views. Each Christian, however, is bound to follow the Lord as far as their own knowledge allows and not to be stopped by the misconceptions of fellow believers. No one should do what they know to be wrong in order to satisfy a fellow believer’s whim or wish, nor are they keep from doing anything they judge to be the will of their Master in order to retain fellowship with other believers.¹

Adam Clarke believes this question can go either way when it comes to Jews judging Gentiles and vice versâ. Why would a Christian Jew who still observes the rites of the Mosaic Law judge condemn their fellow Christian Gentile who does not think of themselves as bound by this Law? Or, why do Christian Gentiles shun Christian Jewish believers as if they were unworthy of any respect because they do not yet believe that the Gospel has set them free from the rites and ceremonies of the Law? Clarke says that Mr. John Heylyn (1685-1759}² was right when commenting on this verse by saying: “The superstitious are prone to judge, and those who are not superstitious are prone to despise.”³ We will all stand before the judgment seat of Christ. Why then should we take it upon ourselves to judge or condemn each other? We are accountable to God for our conduct and will be judged at His bar of justice. So let us consider that whatever opinion we have of others who differ from us, the same will be returned to us for the same reason.⁴

Charles Spurgeon thinks that if we are prone to judge, certainly it should not be those who are linked to us in a spiritual relationship. Are not all believers one family in Christ? No matter what the differences may be, there exists an overwhelming reason to promote Christian unity. Why, then, will someone take a fellow believer by the throat, so to speak, and drag them to their personal courtroom and make them answerable to them? How can a believer condemn a fellow believer? Why would any brother or sister in Christ condemn another brother or sister in Christ just to prove that they are right? When the outside world censures Christians, we understand why; they hated our Master and they will hate us.⁵ But inside the sacred circle of Christian communion, there should only be esteem and love for one another. We should also be quick in defending each other. That means we should be anxious to try to understand others’ weaknesses of faith rather than to look for any imperfections to criticize!

Spurgeon believes that some judgmental Christians search for laws that may have been broken where no such laws exist! He wishes that having perfect love for each other will cast out all suspicion of one another⁶ and that we would have confidence in each other because Christ, our Lord, will hold up our brothers and sisters even as He holds us up! This judging among Christians, then, is, first of all, unnatural and unspiritual! And, next, it is done in advance of the coming Judgment Day. That’s when all mankind will be judged – judged in a better manner than you or I can judge. How dare we, then, trespass on God’s sacred Word by climbing up to the seat of judgment and pretend that we have authority over such matters at such a critical moment? Judgment will come soon enough – may the Lord have mercy upon us until that day arrives! Spurgeon asks why as brothers and sisters we feel pressured to be in such a hurry to place ourselves on the tribunal throne? Cannot God do His work better than we? “Vengeance is Mine: I will repay, says the Lord.”⁷ We need not spend our time constantly trying to discern between the tares and the wheat⁸,⁹ or as we might say today, between genuine organic wheat and genetically modified wheat. In other words, trying to judge whether someone is a true born again believer, or an imitation made through ceremonial sprinkling.

F. F. Bruce gives his views on the subject. For him, there is no sin to which Christians – especially those who call themselves dedicated Christians – are more prone than the sin of censorship. The Apostle Paul’s words are intended for serious consideration. Should a person not cover their mouth before they criticize someone?¹⁰ When we pass on hurried, uninformed, unloving, and mean-spirited judgments on a fellow believer, surely we have forgotten that if we speak evil of them we are at the same time speaking evil of our Lord whose name they bear as Christians (little Christs). We will all stand before the judgment seat of God. This judgment seat in Greek is called the bēma, or tribunal.¹¹ There is no difference between this tribunal and the “judgment seat of Christ.” From the earliest part of the second century, there has been a tendency by Bible scholars to tie this verse to what Paul wrote the Corinthians¹².¹³

John Stott assigns the words “despising” and “judging”¹⁴ to fellow Christians, with despising being “smirk of disdainful contempt” and judging as a “frown of accusatory judgment.’¹⁵ Both are now shown to be part of an abnormal attitude. Why? Not only because God has accepted those being scorned and condemned as His children because Christ died and rose again to be the same Lord of all. Not only that but because both the accuser and accused are related to one another in the strongest possible way by spiritual family ties. Whether we are thinking of the weak, with all their aggravating doubts and fears, or of the strong with all their aggressive assurances and freedoms, they are still our brothers and sisters. When we remember this, our attitude towards them should at once become less critical and impatient, and more generous and tender.¹⁶

Verses 11-12: Yes, the Scriptures say, “As surely as I am alive,” says ADONAI, “Every knee will bow before me, and every tongue will publicly acknowledge I’m God.”¹⁷ So each of us will have to explain to God about the things we do. Don’t cause others to sin.

Not only has Paul established that the One True God of Abraham, Isaac, and Jacob is the God of the Universe, but that one day every tribe and nation will acknowledge Him as Adonai (LORD). But this is not something Paul dreamed up. God Himself declared: “As sure as I’m alive, the whole earth will be filled with the shining-greatness of the LORD.”¹⁸ Paul declares this same sovereignty of God over the earth in his letter to the Philippians: “When the name of Jesus is spoken, everyone in heaven and on earth and under the earth will bow down before Him. And every tongue will say Jesus Christ is Lord. Everyone will give honor to God the Father.”¹⁹

That’s why it was so important for Paul to emphasize to the believers in Rome that one day we will all be held accountable before God. Listen to what Solomon said to the youth in his day: “Young person, if you spend your youth only having fun, if you use your early years just to entertain yourself, if you follow your heart as you live your life, and let your eyes be your guide; understand that for all these things God will bring you to judgment.”²⁰ So it is not surprising that Jesus would echo the same theme.²¹ Even the Apostle Peter thought it was important enough for him to tell his readers that one day everyone will give an account of their words and actions before the Great Judge, especially those who make fun of believers.²²

Early church scholar Ambrosiaster points out that after being killed, the future Judge rose from the dead, and, therefore, He rightly proclaimed: “I live.”²³ Jesus is saying that not only does He live, but He will come to judge, and His enemies will confess His name and kneel before Him, acknowledging that He is God and from God.²⁴ Since we are not going to give account of each other, says Paul, let us not condemn or judge one another over small issues that have of effect on our salvation.²⁵

Lou Holtz is a legendary college football coach and is also known as a well-respected man of wise advice. He once said, “If what you did yesterday seems big, you haven’t done anything today.” How true that is! Often times you will hear someone brag about what they did as a kid, a teenager, a college student, a young entrepreneur, or some act of kindness. But as Holtz put it, that was yesterday. So what have you done today?

As psychologist Andrea F. Polard notes, while envy can destroy a relationship, overt or covert bragging can prevent them from developing in the first place. A boaster creates gaps between themselves and others, which cannot (and should not) be bridged. They place themselves on a higher elevation, more advanced, and out of other’s reach. However, in a moralistic society, most people prefer to relate to others on equal footing instead of allowing someone to make themselves bigger than they really are. Even though we might feel secure as part of the leadership team, there is still a kid inside all of us. We are most happy when we connect with each other in mutual respect and appreciation. And most aggravating of all, are those who continue to brag about what they did last year or ten years ago.

Roman philosopher and emperor Marcus Aurelius (121-180 AD) in his book on Meditations wrote that one of his teachers named Rusticus helped him understand some important things when it came to having a moderate lifestyle and still be happy. Because of that, he never became attached to being admired for either his lavish living nor as one who lived with the least amount of comfort. He also said that he never displayed an air of grandeur by walking home in his senatorial robe, or by any such things. He never wrote fancy letters with complicated words or sentences just to impress the reader. When he wrote his mother from the seacoast town of Sinuessa she knew he was still the boy she raised. Rusticus also taught himself to remain at ease and open to reconciliation with those who spoke badly about him. Also, not to be satisfied with a light and superficial knowledge; nor quickly to assent to great talkers.¹

It is very clear that Aurelius had no interest in being an egotist or braggart. He also made up his mind not to be offended when someone said something derogatory about him, but rather, start looking or a way to be conciliatory with them. Along with what Aurelius had to say, here are some things to keep in mind when encountering a braggart. For one thing, that talk about themselves incessantly; they are always fishing for compliments; they want to be everyone’s buddy; they feel the need to belong; they act as if they are running after something they can’t catch up with; they are prone to force their religious, political, or moral views on others; they are always looking for people just like them; they often dominate every conversation; they brag about the accomplishments with a lot of embellishment; they brag about their work position; and they seem to know everyone that you know. So don’t be surprised when you hear these things and become upset. You already knew it was coming.

These are the signs of a person who over communicates. In other words, they say more than is really needed to get their point across. As such, they appear bossy and critical of everyone and everything. Since no one else will brag on them, they constantly and shamelessly brag about themselves. Furthermore, they often take credit for things that others have done. Being insecure means that they are someone who needs attention; someone who needs constant approval from everyone all the time. You certainly can be their friend, but not because of their bragging but because they need help.

You may have a close friend who is constantly bragging, you may feel annoyed. Even if you love your friend very much, you may not be able to deal with their constant effort to be better than you. Sometimes, you might not feel like your friend cares about you at all. A friend who brags too much may not be aware of how their actions affect others. By coping with their actions in positive ways, you can repair your friendship.

Here are some simple methods that I have read about that may be of help to all of us. First of all, control your own actions. You can do this by coming up with something else to talk about. Some current event or top news story, the latest movie, or the heroic actions of a good Samaritan or first-responders to a tragedy. It could also be something funny that happened and everyone is talking about it. If they keep turning the conversation back to themselves, find some legitimate reason to excuse yourself. In fact, if you know you are going to meet with them, make sure you have another appointment you must get to within the next thirty minutes. They might appreciate that you are taking a little time out just for them.

Secondly, don’t compete with them. If your friend is always one-upping you, you may feel the urge to top them. This will only worsen the problem: your friend will want to top you and you will feel even angrier. When you feel the urge, hold your tongue. Stooping to their level will not help. Never lie about your accomplishments in an attempt to top them. Even if they don’t find out, you will likely feel bad for lying.

Thirdly, try to set an example for your friend. If you notice yourself bragging, correct yourself out loud and avoid bragging in the future. Apologize to your friend and say something like, “I didn’t realize I have been bragging. I’ll try not to do that in the future. I know it makes people feel bad.” If you make an effort to stop, your friend might do the same thing.

Even if your friend knows they have a problem, they might feel too embarrassed to change their behavior. Knowing that other people, and even you, struggle with the same thing it might push them towards improvement. Do not brag on purpose just to self-correct yourself. This is passive-aggressive. Your friend may not necessarily pick up on the hint, but they may pick up on your anger. Instead, become self-aware of your own bragging habits.

Fourthly, don’t insult your friend thinking it will wake them up to the truth about their behavior. People often don’t realize how their bragging hurts others. Your friend might not mean to hurt your feelings. Treat them kindly and with respect. Ganging up against them will not solve the problem. If your friend only brags on occasion, try your best to be understanding. Everyone wants to brag from time to time. We all want to share our accomplishments and our life’s high points with friends and family. So if your friend is emphasizing the point that they have achieved or received something that you don’t have or can never acquire, don’t let that pass without a response. In such a case, have an appropriate, but non-aggressive or critical conversation in which you let them know how you feel about what they just said.

Fifthly, change the way you compliment them. How you praise them can either reinforce or curb their bragging behavior. Complement their actions rather than them personally. Saying, “You’re so amazing!” may give them an incentive for bragging in the future. Instead, say, “You did a good job under the circumstances.” It puts emphasis on the action, not on them, and encourages them to work hard. If your friend is fishing for praise, you do not have to compliment them. Treat them kindly, but put attention on something else besides their actions. You might say, for example, “I appreciate how much effort you put into the project you’re telling me about, I’m sure it couldn’t have gotten done it without your contribution.”

So, does the Word of God have anything to say about this? Yes, it does. Wise King Solomon was not hesitant in saying that if we let pride overtake us it will lead to being shamed when the truth is known. In fact, pride makes it impossible for a person to gain any wisdom.² Later on, Solomon let people know that the person who brags too much about things they’ve never really done but one day plan to do is like a dark cloud in the sky with no rain.³ We might say, they are all thunder and lightning. As a matter of fact, Solomon says that if there’s anything to brag about concerning things we’ve done, let someone else do it. Just keep your mouth shut and listen.⁴

When the prophet Jeremiah was called to deliver the Lord’s message to the children of Israel, he too must have faced those who were fond of bragging. So the Lord told Jeremiah to say this: “Don’t go around bragging about how smart you are. Don’t run your mouth about all the things you think you can do. And don’t make a big deal out of how successful you’ve been. If you want to boast about anything, let people know how great God is; the One who shows loving-kindness and always does the right thing at the right time. The Lord said, “I’m very happy when you do that.”

So when Jesus came many years later, He brought the same message. But He put it in a different context. He told His followers that they should think of themselves as God’s children. Even so, He lets the sun shine on good and bad people; He sends the rain on those who do what’s right and those who do what’s wrong.⁵ In other words, in order to be like our heavenly Father, we should treat both those we like and those we don’t like with the same kindness and understanding. That includes those who are addicted to bragging. In the same sermon, Jesus goes on to tell those listening to Him that they should not become showoffs when it comes to how they treat others with kid’s gloves just to get the applause of those who are watching. When you do that, don’t expect God to reward you because you’ve already gotten your reward.⁶

The Apostle Paul must have been told or read, what Jesus taught His followers because when it came to sharing with others about how they should respond to those who do things that aggravate them, he warned that you are not to do the same thing to them they are doing to you. When you do, you will end up as guilty as they are of being a loudmouth with very little evidence to back up your claims.⁷ And in another letter Paul tells his readers that if we truly have the Spirit of God living in us, then whatever our circumstances may be we will supernaturally respond with love, joy, peace, not giving up, being kind, being good, being faithful, being gentle, and being in charge of how we respond.⁸

And when the Apostle wrote to the Philippian believers, he asked them if they felt like they were strong because they had Christ in their lives? Did His love for them bring them any comfort? Did they have a sense of joy because God had shared His Holy Spirit with them? And did they find it easier showing loving-kindness and compassion to others?⁹ With that kind of attitude and demeanor it would certainly be easier for a believer to deal with a know-it-all rather than simply turning a deaf ear and walking away.

Then in his letter to the Colossians, Paul reminds them that God was the One who chose them to be part of His both earthly family and heavenly family. As a result, they are special to God and He loves them very much. That’s why they should find it easier to be understanding with others without thinking that they were doing them a great favor. Instead, they’ve learned how to be gentle with those others might find annoying, and willing to listen to what they have to say. Rather than looking for ways to lecture them and straighten them out, they look for ways to get along and make them feel accepted. Look for ways to see through their self-praise and find something that can be salvaged. After all, that’s what God did for them so why can’t they do it for others?¹⁰

Then the Apostle of love, John, adds his finishing touch to this subject. He points out that even though we may have what we need to cope with life’s ups and downs when you see someone who is severely lacking in those virtues and traits that makes a person levelheaded, don’t just go on your merry way and shake your head in pity. Take the time to see what you can do to help them. If you claim to be a true believer and do not go out of your way to assist those in need of guidance and counsel, then how can you claim to have the love of God in your life?

The whole point here seems to be that instead of looking at those who go around talking excessively about their achievements and accomplishments as a problem that needs fixing, look at their unreasonable pride and boastfulness as a symptom to a bigger problem. Take the time to listen, even if it does require a lot of patience. Ask God to give you the wisdom and discernment you need to find an opportunity to really go to the heart of their dilemma. They’ve probably been told many times that they are full of hot air and extremely boring. What they need to hear from you is that the same God who loved you loves them. The same Jesus that lives in your heart wants to live in their heart as well. And the same Holy Spirit that you depend on for wisdom and discernment, wants to be their comforter too. – Dr. Robert R Seyda

GOD’S BARBERSHOP

When I read this story it made me both laugh and smile with approval. It’s another case of how simple things can be the source of huge discoveries. I hope you enjoy it as I did.

A man went to a barbershop to have his hair cut and his beard trimmed. As the barber started to work, they began to have a conversation. They talked about so many things and various subjects – sports, weather, economy, etc. When they eventually touched on the subject of religion the barber said: “I don’t believe that God exists.” “Why do you say that?” asked the customer. “Well, you just have to go out and walk around town and you’ll realize that God doesn’t exist.

The customer thought for a moment, and then asked the barber, “What would I see that would convince me that God does not exist?” The barber responded, “If God existed, there wouldn’t be so many homeless people and street children. If God existed, there wouldn’t be so many people dying in accidents, crime, war, and from cancer. I can’t imagine a loving God who would allow all of these things to happen.”

The customer didn’t respond at first because he didn’t want to start an argument. The barber finished his job and the customer left the shop. Just after he left the barbershop, he saw a homeless man in the street with long, stringy, dirty hair and an untrimmed beard. He looked so shabby and unkempt. The customer turned around and ran back into the barber shop. He looked at the barber and said somewhat sarcastically, “And I don’t believe that barbers exist!”

“How can you say that?” said the surprised barber. “I am here, and I am a barber. And I just worked on you!” The customer called the barber to the door and pointed to the homeless man shuffling down the sidewalk. “You see,” said the customer, “If barbers existed there wouldn’t people with such dirty long hair and untrimmed beards, like that man out there.”

“Oh ho!” exclaimed the barber. “Barbers do exist! But that’s what happens when people do not come to me for a haircut and trim!” “Exactly!” affirmed the customer. “That’s the point! God, too, DOES exist! But that’s what happens when people do not go to Him and ask for His help. That’s why there’s so much pain and suffering in the world.” So we can see from this that is isn’t that because God doesn’t exist that is the cause for so much heartache and heartbreak in this world. God does exist, it’s just that some people don’t go the Him for help because they don’t want Him involved in their lives. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XIII)

In one of his sermons, Baptist preacher Octavius Winslow touches on this subject of the post-death sovereignty of Christ over the believer. He makes the point that God’s guardianship is another Divine work that truly belongs to Christ. That’s why our Lord was able to say, “All power is given to me in heaven and on earth.”¹ “He is Lord of all.”² “Lord both of the dead and the living.”³ “Christ is above all principalities and powers, might and dominion, and every name that is named, not only in this world but also in that which is to come.”⁴ ”Upholding all things by the power of His word.”⁵ “By him (Christ) all things are held together.”⁶ “The Prince of the kings of the earth.”⁷ This should make it clear that Jesus is our Divine Guardian. The government of all worlds and of all creatures, according to the prediction of prophecy, is upon His shoulders. Is not this thought full of rich comfort and consolation to the experienced believer? Jesus as our Divine Guardian watches all our steps which are ordered and directed by Him – by Him who is God in our nature by Him who loved us to death – by Him who is our Elder Brother, our Prophet, Priest, and King. O how comforting to our soul that in the hour of its deepest sorrow and bereavement to know that it is sheltered in the palm of those very hands which were once pierced for us!⁸

Verse 10: So why do you pass judgment on your brother or sister in Christ? Or why do you think that you are better than they are? We will all stand before God, and He will judge us all.

Now Paul comes full circle, so to speak, explaining what we are are in Christ with His Father’s approval. So who are we to take God’s place in judging what we think God likes or dislikes in each of His children? Are we sometimes guilty, along with the scribes and Pharisees, of straining out a gnat while swallowing a camel?⁹

In other words, we become experts on details without fully comprehending what those details mean in the big picture. When confronting an issue between believers we may know the details involved, but are we aware of the opportunities that come with it? We may be strong in pointing out wrongs and mistakes, but fail to see the opportunity to show love and compassion.

I believe that some churches should change their rules for membership to, “Bar exam.” Everybody wants to be a judge. I’m convinced that at times one believer will judge another not only to make the other person look bad but by the same effort make themselves look good. But in whose eyes? Paul says that doing such critique for the sake of enhancing one’s own standing on the measuring stick of holiness is not only an affront to that other person, but fails to impress our loving and merciful heavenly Father.

Paul is clearly reiterating what Jesus taught about the subject of judging others when He said: “Do not say what is wrong in other people’s lives. Then other people will not say what is wrong in your life. You will be guilty of the same things you find in others. When you say what is wrong in others, your words will be used to say what is wrong in you.”¹⁰ Where many Christians make a mistake is that they take what Jesus said to men that nothing at all should be said when they see some brother or sister doing things they know to be wrong. This misconception can be easily cleared up if people will only remember that it is not we who judge, but it’s God’s Word that decides. When we continue reading what Jesus said we will see that He was not forbidding saying something in defense of what is right, but to make sure we are not being hypocrites in doing so.

The teachings of Jesus and Paul on this subject were not novel, they came from a long tradition expressed by a First Covenant preacher: “This is the last thing I have to say. Honor God and obey His Laws. This is all that every person must do. For God will judge every act, even everything which is hidden, both good and bad.”¹¹ However, this was made clearer by Jesus Himself who said: “The Father does not say who is guilty. He gives this to the Son to do.”¹² While the Father is omniscient and nothing is hidden from Him, only His Son knows what it is like to live as a human being here on earth.

That’s why the writer of Hebrews said: “This High Priest of ours understands our weaknesses, for he faced all of the same testings we do.”¹³ This same Gospel was echoed by the Apostle Peter,¹⁴ as well as by the Apostle Paul.¹⁵ In fact, Paul wrote the Corinthians saying: “Do not be quick to say who is right or wrong. Wait until the Lord comes. He will bring into the light the things that are hidden in men’s hearts. He will show why men have done these things.”¹⁶ In other words, all we can go on to make to a determination based on what we know now. But the day is coming when we will get to know the rest of the story.

I read some years ago about a lady who lived across the street from the girl’s dormitory of a Bible College. Late one winter night she saw a man ride up on a bicycle, open a door that led to the basement and goes in. After a short while, she saw a light on the top floor go on and could see the man walk by the window. Before long, he turned off the light and later was seen coming out of the basement door and riding off on his bicycle. The next day, she wrote a scathing letter to the college President demanding to know why a man was allowed into the girl’s dorm in the middle of the night. She could only fantasize as to what occurred inside. The President decided to call her instead replying by letter and told her that the furnace had gone out and the girls had called about how cold it was. So the maintenance man was called and he went in and restarted the furnace. Since it was steam heat, he went up to an empty room on the top floor to make sure the heat was making it all the way up there. Once he was satisfied, he left and the girls could sleep comfortably the rest of the night. Obviously, once the lady heard the whole story, she changed her attitude and apologized. I wonder how many of us who have judged others wrongly will need to apologize on that day when all the secrets are revealed?¹⁷

Early church scholar Origen sees Paul attacking two ill-advised behaviors that may have developed among the believers in Rome. First, he admonishes those who refuse to instruct those who need a greater understanding of their faith and of God’s Word. Secondly, Paul points out how unskilled and rebellious those have become who have advanced beyond them into greater knowledge and understanding.¹⁸ Chrysostom also takes Paul’s condemnation as being directed toward those who are considered the stronger in the congregation and their discrimination against the weaker.¹⁹ Then Pelagius asks by what authority do those who are abstainers condemn fellow believers who are less restricted as ravening gluttons? And for what reason do those with freer consciences despise those who abstain as being weak and that their fasting as pointless?²⁰ Remember, the Lord will judge our consciences to see what sort of desire and intention we used to do what we did.²¹ And Gennadius notes that once again Paul takes up his earlier theme, and by adding the word “brother” shows how inappropriate this kind of judging is.”²²

John Calvin also points out that since Paul has declared that in life or death all of us are still subject to Christ, he now proceeds to speak about the authority to judge which the Father has conferred on Christ together with dominion over heaven and earth. Paul now concludes that it is an unreasonable boldness for anyone to assume the power to judge their brother or sister. By taking such liberty they attempt to rob Christ the Lord of the power which He alone has received from the Father. Also, Paul calls us before the only true Judge whom no one can replace. His power and judgment none can escape.

It would be the same as if a criminal who ought to stand humbly before the court would walk up and take the seat of the judge and judge other criminals on trial. It is just as absurd for a Christian to assume the liberty of judging the conscience of their brother or sister. A similar argument is mentioned by the Apostle James when he says, that “the one who judges their brother judges the Law,” and that “the one who judges the Law is not an observer of the Law but a Law enforcer.” But on the other hand, Paul says, that “there is but one Lawgiver, who can save and destroy.”²³ He thereby ascribes the judgment seat to Christ, which means, His power to judge, as the voice of the archangel by which we will be summoned, which is called, in another place a trumpet; for it will pierce, as it were, with its sound, into the minds and ears of all, dead or alive.²⁴

By focusing on the future judgment, Calvin is, therefore, saying that fellow Christians have no say over whether or not their brothers or sisters are saved and have been given the gift of eternal life. That final judgment will be made by Christ. But it does not eliminate the responsibility of each believer to counsel a weak fellow brother or sister on their activities and choices as it relates to what God’s Word has to say, not what they think is right or wrong.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson XII)

There was yet another benefit and blessing Paul wanted to emphasize that is given to those whose lives are lived in, through, and for the sake of Christ. He told the Ephesians: “I pray that you will know how great His power is for those who have put their trust in Him. It is the same power that raised Christ from the dead. This same power put Christ at God’s right side in heaven. This place was given to Christ. It is much greater than any king or leader can have. No one else can have this place of honor and power. No one in this world or in the world to come can have such honor and power.”¹ This is an amazing reality when you make sure that what is yours, is Christ’s, He will make sure that what is His, is yours. Paul wanted everyone to know that Jesus is Lord of both now and forever.

One of the earliest church scholars, Origen, explains what he thinks Paul is saying here. He is speaking to those who thought that Christ had to die in order to become the Lord of the dead and that He had to rise again in order to become the Lord of the living. But Origen thinks that this assertion can be easily refuted. Christ’s rule over all creation consists of two parts: First, by virtue of His majesty and power as the Creator of all things who rules the universe everything is subject to Him, not only good and holy minds and spirits but also rebellious ones and those whom the Scriptures call “the wicked angels.”² In this sense, He is known as the Almighty, as John says in his Revelation: “Thus says the one who is and who was and who is to come, the Almighty.³”

Origen then goes on to give the second reason. Knowing that such a good Son of such a good Father do not want those created in their image who have minds and wills of their own, to blindly bow in obedience to His Law by force, but waits for them to come voluntarily so that they will freely seek what is good freely and not out of fear or obligation.⁴ They do this because they are persuaded by being taught rather than by being commanded and because they are being invited rather than by being ordered to do so. That’s why Christ was pleased to go even to the point of death to illustrate the best example of living and dying for those who want to die to sin and evil. Christ is, therefore, Lord of both the living and the dead – of the living because He is the head of those who by the power of His resurrection look for a new and more spiritual life here on earth, and of the dead because these same people died with the living Christ in their souls⁵ after putting to death their sinful nature here on earth⁶.⁷

Ambrosiaster also makes a point. For him, even though all creation was made by Christ the Lord, deceit caused it to become separated from its Maker and taken captive by sin. Nevertheless, God the Father sent His Son from heaven to earth to teach His creation what to do in order to escape the hands of its captor so that what He created would not have been done in vain. Ambrosiaster then writes that by doing so Christ turned those who were captives to sin into servants or righteousness.⁸ And Chrysostom also notes that Christ’s death and resurrection take care not only of the living but of the dead. His lordship extends to the grave and beyond.⁹ Then Pelagius firmly believes that the return of Christ will find people alive and will bring the dead back to life.¹⁰ It does not matter whether He brings you back from death or finds you alive, as long as you appear righteous before Him.¹¹

John Calvin gives his insights on why Paul said what he did in the previous verses. As he sees it, this verse is a confirmation of the fact that since we are the Lord’s while here on earth we will be the Lord’s in heaven. So whether we live or die we are under the power of Christ. When all is said and done and all creation appears before Him on Judgment Day, some He will be invited into the place He has prepared for them and some will be sent away into everlasting torment.¹² Paul now shows how Christ rightly claims this power over us since He obtained it by so great a price. By undergoing death for our salvation He has acquired authority over us which cannot be destroyed by death, and by rising again, He has the right to claim our whole life as His personal property.

As Calvin believes, Christ, therefore, by His death and resurrection deserves that we should, in death as well as in life, live in such a way that we cause Him to be admired for who He is and what He has done. The words “arose and lived again” mean that by His resurrection He also attained our continued state of life in Him. That means the life we now have in Him is subject to no change because His dominion over us is eternal.¹³ What I hear Calvin saying here is that because of the tremendous price Christ paid on the cross for our redemption, and the risk that He ran by going to the grave for our salvation, He has no intention of gaining our temporary allegiance to Him for a short while here on earth. He bought us, and owns us, and claims us as His property both in this life and the one to come.

John Bengel shares with us an interesting grammatical insight to help us understand the impact of what Paul is saying. That is, Christ died that He might have dominion over the dying, Christ revived, that He might have dominion over the living. Christ has died, therefore, death will not separate us from Him. Christ has risen again, therefore, our life in the world-to-come will not separate us from Him.¹⁴ If this were not true, then Jesus could have never promised His disciples and all those who follow Him that He would go away to prepare a place for them so that when He came back He would gather them to Himself.¹⁵ So, even as they are with Him in this temporal life, they will be with Him after being resurrected to eternal life.

Adam Clarke contends that since Christ both died and rose, He has the right to claim us as His own before we die and after we die. It is evident from this – that Christ lived, and died, and rose again that He might be the Lord of the dead and the living. That means, His power extends equally over both worlds: the world on this side of the grave and the world on the other side of the grave. He has sovereign power and authority in both worlds. So why not submit to His authority while we are in this world so that when we rise to go to the eternal world beyond this life we are still under His protection and authority?¹⁶

Robert Haldane adds another layer of truth for our understanding. It was after His death and resurrection were completed that Christ became our Lord and Mediator before God. This was done so that all power might be committed to Him. Therefore, He received the keys of the visible state of life and the invisible state of death. That means He governs all His people both during their life and after their death. This makes it possible for Him to order all things done for His glory and our good. Since Christ, then, is Lord of the living; He is also Lord of the dead. It is clear then, He must then be God. This shows, that the dead are alive in their souls while their bodies are dead. It is in this way that Christ reigns over them. It would be absurd to suppose that He reigns over them as mere skin and bones. That’s why God is not the God of the dead but of the living¹⁷.¹⁸

Charles Hodge continues this same theme: the dominion which Christ, as Mediator and Redeemer exercises over His people, and which they gladly recognize is, therefore, tied to His death and resurrection. By His death, He purchased them to be His own, and by His resurrection, He was exalted to that His position on high which He now occupies as Lord over all. He also received those gifts which enable Him to exercise His authority as Mediator over His universal dominion. The exaltation and dominion of Christ are frequently represented in the Scriptures, as the “reward of His sufferings.”¹⁹ This authority of Christ over His people is not confined to this world but extends into eternity.²⁰

Albert Barnes has an interesting way of describing Christ’s continued sovereignty over the believer after their spirits leave their bodies to await the resurrection. They have, says Barnes, gone on to another state of existence. This passage proves that those who die are not annihilated; that they do not cease to be conscious; they are still under the dominion of the Mediator. Though their bodies decompose in the grave, yet the spirit lives on and is under His control. And though the body dies and returns to its native soil, yet the Lord Jesus is still Sovereign over their souls and will raise them up again to be with Him. As the words in the old hymn go:

God my Redeemer lives,

And often from the skies

Looks down, and watches all my dust,

Till He shall bid it rise.²¹

Barnes goes on to point out that it gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeemer. With their souls safe in His arms, as their body dissolve back into dust they have the assurance that in His time He will call their souls to Him with new bodies to be forever in His presence. With this in mind, knowing that we can leave our friends with confidence because they will also be in His arms when they die, we can cheerfully yield our own bodies to ashes or dust because He will all our spirits together from their rest. But it is not only over the “body” that His dominion is established. This passage proves that the departed souls of the saints are still subject to Him.²² He not only has dominion over those spirits but He is their protector and Lord. They are safe under His universal dominion. And it does much to alleviate the pains of separation from our beloved friends because they know that after we depart they should still love and serve the same Savior in purity, not continually harassed by their sinful tendencies. Why should anyone wish to recall their beloved from their perfect rest in God’s arms back to a troubled and imperfect service they would be forced to render back in the land of the living? They are already in the spiritual land of the living.²³