Down an Unfamiliar Road

Here are some intriguing quotes made over the years. Take a moment and ponder them to see if you agree.

The formula for success: under promise and over deliver. – Tom Peters

We cannot become what we need to be by remaining what we are. – Max DePree

Forgiveness is of high value, yet it costs nothing. – Unknown

Don’t wait for your ship to come in, swim out to it. – Cathy Hopkins

Drops of rain make a hole in the stone not by violence, but by oft falling. – Lucretius

Innovative thoughts and deep thinking is not something we usually do until something provokes us to do so. It’s the difference in what we see when we look at things with the natural eye and look at them again through a telescope or microscope. Just casually peering at things is easy to do, but looking at them more intensely takes time and effort. For me, the question is, do I really want to know all there is to know about a certain thing.

King David, in the Bible, wanted to know more about God, so he wrote that while laying down on his bed at night he meditates on God.¹ Another Psalmist says that he does the same thing by eagerly pondering all of God’s handiwork that he sees in the sky and on the land.² The prophet Jeremiah recommended meditation because the heart can be treacherous when it becomes desperate.³ And the Apostle James says that meditation can help us control our mind because when improper things are allowed to roam freely, it can start in our passions that quickly gets out of control.

So accordingly to the Bible, we are encouraged to meditate on things that are true, righteous, pure, lovable, well-spoken-of, virtuous, and praiseworthy.⁴ For when we take in such fine thoughts and “sow” them in our mind, we will reap a harvest of beautiful qualities, gracious speech, and warm relationships with others.⁵ Years ago I read in a book where it said, Prayer is a good form of relaxation that can lead to meditation. – Dr. Robert R Seyda

A TINY PRAYER WARRIOR’S FAITH

I have lived in parts of the USA where rain was critically needed at the right time for crops that needed planting and right before the harvest so they could ripen better. So when I read this story it sounded familiar to me. But even if you may have lived in the city most of your life, I’m sure you won’t miss the lesson that this story contains.

As a drought continued for what seemed like an eternity, a small community of farmers was in a big quandary over what to do. Rain was important to keep their crops healthy and sustain the way of life of the townspeople.

As the problem became more acute, a local pastor called a prayer meeting to ask God for rain. Many people came, and as they arrived the pastor greeted them at the door and encouraged them to have faith that God would hear their prayers. When it was time to start, the pastor walked to the front of the church to start the meeting and share with the people what he thought would be a good way for them to pray. As he turned to face the congregation, many of them were still chatting across the aisles and socializing with their friends.

When he asked the attendees for quiet, he spotted an eleven-year-old girl sitting quietly in the front row. Her face was beaming with excitement. Next to her, poised and ready for use, was a bright red umbrella. The little girl’s beauty and innocence made the pastor smile as he realized how much faith she possessed. Everyone there had come to pray and believe, but no one else but this girl brought an umbrella. So he thanked all the people who had come expecting to pray, and then pointed to the young girl and said to them, All of you came to pray for rain, but the little girl had come expecting God to answer right away.

When many of us go to God in prayer, we certainly expect Him to hear us, see our need, and answer us according to His will. But how many of us go to Him expecting an answer? It may not be the answer we were looking for, but His answer proved that He was listening. So just remember, as you begin your prayer you might say, “Here I am Lord! You know what blessing I need, and I’ve got my umbrella with me!” – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson V)

Reformer John Calvin sees this as an important passage by which we can understand that there is nothing vain and unprofitable contained in the Word of God; and we are, at the same time, taught that it is by the reading of the Scripture that we make progress in faith and holiness of life. This means that instead of just reading the Scriptures we should research the Scriptures to see what more we can learn. It would be an insult to the Holy Spirit to think that He would waste His time teaching us something that does not concern us or something we don’t really need to think about. He was sent to teach us everything God wants us to know and to remind us of everything Jesus taught us to do and be.¹ What Paul says here includes all that is contained in the First and Final Covenants because the same Spirit of God that inspired the First also inspired the Final Covenant. Calvin is especially critical of those who dismiss the First Covenant as not being of any value to Christians today. That’s where the story of sin and salvation begins and the prophecies that were made of how and when the Final Covenant would be offered by the Messiah which would become the basis of our faith.²

German scholar John Bengel points out that this verse assigns the reason for it being here to what Paul said in the previous verse. All that was written in the First Covenant concerning the Messiah was meant for us believers in the Final Covenant. It is designed to show that Christ was an example of patience through all His suffering to give us hope. But in between patience and hope lies blessed assurance. Bengel notes that by the Scriptures testifying of Christ it teaches us by His example what we should take hold of or what we should leave alone.³ Bengel goes on to say that this comfort or assurance found in the Prophets and written records of the past are echoed here by Paul: If we are distressed because of the way things are going, it is the Scriptures that comfort us concerning our salvation. Therefore, if we are comforted, it is to strengthen our blessed assurance which produces in us patient endurance of hardships now because of what is yet to come.⁴

Englishman Adam Clarke endorses the belief that all things written long ago about Jesus the Messiah are for us today. This not only involves Paul’s quotation from the 69th Psalm but to all the First Covenant Scriptures, especially the Prophets. And, from what Paul says here about them, we learn that God had not intended them merely for those generations in which they were first delivered, but for the instruction of all the succeeding generations of believers.⁵ Clarke is convinced that through those remarkable stories of patience exhibited by the past saints of God are valid for the present saints of God. Their history was given to highlight the assurance they received from God in their patient endurance of sufferings brought on by their faithful attachment to truth and righteousness. In fact, these records were kept so that we might have hope that we will be as supported and blessed as they were. That our sufferings will become the means for our advance in faith and holiness. Not only that, but, consequently, our hope of eternal glory is even more confirmed.⁶

For those who dismiss the First Covenant as out-of-date and no longer relevant to our day, Scottish Bible scholar Robert Haldane said that in light of what the Apostle Paul says here, such thinking is blasphemous. Christ quoted the Torah, the Prophets, and the Psalms some 40 times, as did the Apostles. So who are we to throw it away as being of no use to us? Haldane then concludes that the passage quoted in the preceding verse and applying it to Christ, is not only useful for us but it is, as the Apostle shows, vital as an example. That’s because those who hated and cursed God were now hating and cursing those who stood up for God. So what did God do? He stood by them and assured them that it would all work out for their good. So how can we do any less now than what they did back then? That’s what prompted the writer of Hebrews to declare: “So let us go out to Him, outside the camp, and bear the disgrace He bore.”⁷ This is a clear reference to Mt. Calvary outside the walls of Jerusalem were our Lord died. It is also a metaphorical way of saying, Let’s stand next to the cross of Christ and never be ashamed. He did it all to make us strong and resilient, so we must do the same for others.⁸

The great English preacher Charles Spurgeon points back to what Paul said in the previous verse when he quoted the Psalmist David saying to God that all the disgraceful things people were saying about God were also directed at him. Then Spurgeon supposes some critic in the crowd saying to Paul: Hey, Paul, wasn’t it David who said what you just quoted. “Yes,” Paul replies, “I know that I quoted David and that he spoke of his personal relationship with the Lord. But I’m telling you that what was written a long time ago was also written for our learning.⁹ Sounds like Paul may have provided Prussian statesman Otto von Bismarck the inspiration for his famous quote: “Only a fool learns from his own mistakes. The wise man learns from the mistakes of others.”¹⁰

Jewish scholar David Stern makes this observation about some Christians who dismiss the First Covenant as irrelevant for Final Covenant believers. He even reveals that some Christian seminarians sometimes make jokes about “sermons based on Leviticus,” implying that they consider much of the Tanakh¹¹ as unneeded and boring for today’s believers. A number of Christians, including pastors, go even further and don’t even bother to read the First Covenant. They do acknowledge that the First Covenant was inspired by God, but in practice, they ignore most of it. No wonder Jews often regard the First Covenant as the Jewish Bible and the Final Covenant as the Christian Bible. But Christians who value the Final Covenant above the First Covenant not only belittle Paul’s teaching but do the same to other Final Covenant writers and Yeshua Himself. By so doing, they deprive themselves of the encouragement, assurance, and good counsel that the Tanakh offers in helping believers patiently to hold on to their hope of complete salvation. Unfortunately, they are often the ones who not only speak despairingly of the Jews who had Yeshua killed but of Jews today. Don’t they know that by ignoring the First Covenant they remove themselves from three-quarters of God’s inspired Word, which gives the fundamental and unshakable ground for their identifying with believing Jews as God’s people?¹²

Another Jewish writer notes that the things written a long time ago for our learning are part of the Tanakh (Genesis to Malachi), which was the only Bible available when the Letter to the Romans was written. Paul’s comment resembles that which he made in his letter to Timothy, where he instructed him that the Scriptures were all Timothy needed for his faith.¹³ Thus, the entirety of faith in Yeshua as the Messiah is based in the Tanakh. The Tanakh was all the disciples used in preaching about Yeshua and His Gospel. When Paul praised the Bereans for checking the Scriptures to see if what he taught about Yeshua was true, it was the Tanakh they were researching¹⁴.¹⁵

15:5-6 (14:28-29): All patience and comforting come from God. And I pray to God that all of you will agree with one another, as Christ Jesus wants you to. Then you will all be joined together. And all together you will give glory to God the Father of our Lord Jesus Christ.

Although we have no record of there being any children’s church program in Ephesus or throughout the Galatian province, I’m sure that the Apostle Paul would not have objected to a song we used to sing, lined up in front of the altar after Sunday school, before morning worship: “The more we pull together, together, together; the more we pull together the happier we’ll be.” This was the attitude King Hezekiah he had by sending out couriers throughout Israel and Judah with this message: “Obey the Lord with a willing heart… The Lord your God is kind and merciful, He will not turn you away.”¹⁶ Although some people just laughed, many of them heeded the King’s letter. As a result, we read: “in Judah God’s power united the people so that they would obey the king and his officials concerning the word of the Lord.”¹⁷

During the days of Jeremiah the prophet, there was another effort to get the people to work together, even in the face of opposition. So God gave the prophet this message: “I will give them the desire to be one, united people. They will have one goal – to worship Me all their lives. They and their children will want to do this.”¹⁸ And when the people were scattered abroad after heathen forces invaded because they had fallen into idolatry, God gave Ezekiel this message: “I will bring them together and make them like one person. I will put a new spirit in them. I will take away that heart of stone, and I will put a real heart in its place.”¹⁹ There are few things that please God more than when His people love each other and work together to spread the Good News of salvation to a lost and dying world.

So we should not be surprised that as Peter and John preached the Gospel in the Temple and many came to believe on Jesus as the Messiah, that in a prayer meeting going on for their safety and release, the place where they were meeting quaked, and they were all empowered by the Holy Spirit to go out and share God’s message of deliverance and salvation without fear.²⁰ That was the same kind of attitude and atmosphere that Paul wanted to exist among the Corinthians: “Brothers and sisters, by the authority of our Lord Jesus Christ, I beg all of you to agree with each other. You should not be divided into competing groups. Be completely joined together again with the same kind of thinking and the same purpose.”²¹ But, Paul had to write them again and say: “Brothers and sisters, be filled with joy. Try to make everything right, and do what I have asked you to do. Agree with each other, and live in peace. Then the God of love and peace will be with you.”²² It appears that it had to do with the methods used for personal and joint evangelistic efforts by the church in Corinth.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson IV)

Preacher Charles Spurgeon states very eloquently that Christ should be our prime example to follow when confronted by haters. As Spurgeon sees it, Christ placed Himself in the center of the heated battle; He stood unafraid where the fighting was the hottest. He did not seek to lounge among His disciples as a king, surrounded by His troops, guarded and protected in the time of strife. Rather, He went unprotected to the fiercest spot on the field of battle. What Jesus did, should be an example for all who call themselves His followers. No one should find an excuse to join the warfare because they have other interests, but all should remember, we are not fighting just for ourselves, but for our God, our Savior, and our fellow believers.¹

For John Stott, Paul’s simple statement here sums up with eloquent brevity both the meaning of the incarnation and the character of Christ’s earthly life. Instead of spending all His time doing what made Him happy, He gave Himself in the service of His Father and of human beings. Stott writes that although He, “being in very nature God,” had the greatest right of all persons to do what brought Him joy, yet “He did not consider equality with God something to be held on to” for His own advantage, but first “gave up all”² of His glory and then “humbled Himself” to serve³.⁴

On the subject of doing good for one’s neighbor in an effort to encourage them, one Messianic Jewish writer believes that the “strong believer,” in this context, includes Paul also since it considers both Jews and Gentiles as one in Yeshua. Paul’s instructions are to help the weak with their weakness and be a good neighbor for the express purpose of helping them help themselves to what the Lord has to offer. Again, note that it is the Gentiles he is addressing who have the responsibility, as part of their faith, to understand and respect the halakha,⁵ even to the extent of modifying their own behavior so as to not offend them as this may permanently drive them away from Yeshua, and even inadvertently turn their backs on the Church and God. The Greek noun oikodomē, meaning “edification, has to do with the “act of building.” This is consistent with Paul’s message here and in his other letters.⁶ where he is concerned with the Jewish and Gentile followers of Yeshua, coming together as “stones” that build up the body of Messiah. Note that Paul refers to the weak a neighbor of the strong, establishing a link back to Romans 13:9-10.⁷

15:4 (14:27): Everything that was written in the past was written to teach us. Those things were written so that we could have hope. That hope comes from the patience and assurance that the Scriptures give us.

Paul was a firm believer that the fastest way to learn is to accept the lessons of the past. We hear that same thought from German philosopher Georg Hegel who said: “But what experience and history teach is this, – that peoples and governments never have learned anything from history, or acted on principles deduced from it.”⁸ So it was with the Children of Israel who entered the Promised Land, in that they forgot what their ancestors were forced to learn in the Sinai desert. Unfortunately, Christians seem to have followed the same path. Paul no doubt remembered what Moses told the children of Israel: “When a work animal is being used to separate grain, don’t keep it from eating the grain.”⁹ Paul asked the Corinthians: “When God said this, was he thinking only about work animals? No. He was really talking about us. Yes, that was written for us. The one who plows and the one who separates the grain should both expect to get some of the grain for their work.”¹⁰

So Paul says to the Corinthians: “The things that happened to those people are examples. They were written to be warnings for us. We live in the time that all those past histories were pointing to.”¹¹ This is the best way to learn from the First and Final Covenants Think about what God was saying to them then and how it applies to us today. Paul had the same message for Timothy: “All Scripture is given by God. And all Scripture is useful for teaching and for showing people what is wrong in their lives. It is useful for correcting faults and teaching the right way to live. Using the Scriptures, those who serve God will be prepared and will have everything they need to do every good work.”¹²

By seeing what has gone before us and learning from saints of the past, we can be better informed and more alert so that our work for God is not only more expedient but also more efficient. Even though it is somewhat hard for English readers today because of 1678 English spelling and grammar, John Bunyan’s “Pilgrim’s Progress” was written to point this out. In the Ninth Stage of pilgrim Christian’s journey when he meets another pilgrim named Ignorance, as they walk along talking, another pilgrim joins them named Hopeful. He must have heard what Christian and Ignorance were talking about and says this:

“Let Ignorance a little while now muse

 On what is said, and let him not refuse

 Good counsel to embrace, lest he remain

Still ignorant of what’s the chiefest gain.

God saith, those that no understanding have,

(Although he made them,) them He will not save.”¹³

Here is what I hear Hopeful saying in today’s prose: “Let pilgrim Ignorance take a moment and ponder what Christian said, and then not to refuse to accept good advice given to him so that he doesn’t remain ignorant of what our chief aim as pilgrims is in life. God said that even though a person claims ignorance, even though they are His creation He will not save them.”

The writer of Hebrews also captures what Paul is saying here: “God is fair, and He will remember all the work you have done. He will remember that you showed your love to him by helping his people and that you continue to help them. We want each of you to be willing and eager to show your love like that the rest of your life. Then you will be sure to get what you hope for.”¹⁴ But later on, he tells his readers: “Don’t lose the courage that you had in the past. Your courage will be rewarded richly. You must be patient. After you have done what God wants, you will get what he promised you.”¹⁵

Early church preacher Chrysostom told his congregation that these things were written so that believers might not be tempted to go back into sin, even though they have many internal and external battles to fight. By being comforted by the Scriptures that hold God’s promises we develop courage so that by living in patience we might dwell in hope. For these things produce one another – hope allows patience to develop, and patience births hope.¹⁶ And to this, we have the thoughts of Pelagius who states that no Scripture is written without reason, for the stories of how the righteous overcame trials and temptations contribute to our being built up in our faith. Their stories inspire us because they also lived for God. Through the encouragement of the Scriptures, we are willing to faithfully wait with great patience in hope that all He promised will come to pass. So by the examples of faith and patience which have been written down, we can hope for encouragement both during present temptations and in our future salvation. For it gives us great cause for confidence if we know that our Lord and His saints have already borne the things which we suffer and made it through victoriously.¹⁷

Here Luther makes the point that much of what was written in the First Covenant was designed to introduce Christ. That it was also for our learning so that we could learn to have patience with those around us. But there are those who disagree and think that those sayings were for the Israelites back in their day, and what was written about the Messiah then does not apply to us now. Luther answers them by saying that the Apostle Paul anticipated such an objection. That’s why he said that what is written of the Messiah from the beginning was intended for us as well, in order that we may learn to imitate Him. That’s why we must understand this as something which is presented to us about Christ, not merely in a speculative way, but as an example for us to follow. From this passage, we, therefore, learn the important truth that all that Christ did is recorded for our instruction.

Luther also comments on what Paul says about patience and hope. He sees these two things as a great combination. We have hope through both the patience and the comfort which the Scriptures offer. Hope, of course, is not a tangible thing, for if we were able to see something why should we hope for it? But hope excludes all things that we can see so that by faith we can believe in what we cannot see. Therefore, patience here is necessary. And just so that we do not grow weak as we patiently wait, the Apostle uses the Greek noun paraklēsis (“comfort” – KJV). It can be used four ways to either mean, “summons for help,” “supplication,” “encouragement,” or “comfort,” Thayer in his Greek Lexicon puts it under the same category in which it is used in 2 Corinthians 1:4 and Hebrews 12:5; 13:22. When these Scripture are put in context the one English word that might best define what Paul means here is “assurance.” Blessed assurance gets rid of fear and doubt because it guarantees that everything will work together for our good and God’s good. Luther points out that this should give us plenty of reasons to keep marching forward toward our goal of final salvation. That’s why it is such a grand thing when we totally rely on God’s Word instead of man’s word or even our own word. And this can only be done by those who put God first and foremost in their lives. Those are they who willingly to give up the things of this world for the things of the world-to-come.¹⁸

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson III)

Bible teacher H. A. Ironside, taught about being sensitive to other people’s preferences, especially those weak in their faith. By doing so, we can be a vessel and tool of the Holy Spirit to help them grow and mature. So when you see a believer having trouble dealing with things that weigh heavy on their conscience, ask them to explain and then see how you can help. But under no circumstances, should you start out by lecturing them on how weak they are in their faith and why their spiritual growth has been stunted by the way they think. Remember, you are there to build them up, not tear them down. If you are truly free to make a decision of eating or not eating; drinking or not drinking certain things, then use that freedom to abstain if necessary.

That is not a sign of weakness, but of strength. When He came to earth as the Messiah, the Son of God was under no obligation to obey Mosaic Law, follow the laws of purity, or celebrate the Jewish Feasts, etc. Yet He voluntarily submitted to every precept of the Torah and even went so far as to pay the Temple tax. His reason? “Lest we should make them stumble.”¹ By doing this, He was willing to be criticized by those who thought He did not need to pay and was only giving into the Romans out of weakness. But His outward behavior was as blameless as His inward life, yet people still reviled Him as they reviled God.²

John Stott has quite a bit to say about Paul’s opening verses here concerning how those in the church who are spiritually mature should assist and mentor those who are spiritually immature. Since Paul begins with “we who are strong,” he clearly indicates who he is talking to. From the context of what he has said so far, that would be the Gentile converts and any of the Jewish converts who had made the transition from the Law to the Gospel. So what, then, ought the strong to do? What is their Christian responsibility towards the weak? That’s where Paul’s warning comes in. Strong believers may be tempted to utilize their strength to brush off the weak. Paul urges them, instead, to help them carry their load as it pertains to their conscience. Before their conversion, being self-centered and self-seeking was natural to their fallen human nature. But they ought not to use their strength now to their own advantage. Pleasing our neighbor, which Scripture commands,³ must not be confused with pleasing anybody for the sake of convenience⁴.⁵

Back in 1842, a young British born man immigrated to the United States with his father. His name was Thomas B. Welch (1825-1903). He attended school in New York and became a dentist. Then in 1859, at the age of 17, he joined the Wesleyan Methodist Church. From their beginning, this denomination was totally against the manufacturing, buy, selling, or drinking alcoholic beverages. As a consequence, they needed a form of grape juice that had not fermented. This was not an easy task to do. Not only that, but there were some in the Church that had no problem using wine, some of which contained 12% alcohol. At the age of 19, Welch became an ordained minister in the Wesleyan Methodist Church. Sometime later, Welch decided to use pasteurization to create unfermented grape juice for the purpose of using it at communion. So for those who were totally against drinking fermented wine and those who saw no problem with it, Welch was able to find a compromise that worked. It later became known as Welch’s Grape Juice and was sold in grocery stores in the New York and New Jersey area until it spread across the country and around the world.

On this subject of not letting differences developing into a grudge against one’s neighbor, Rabbi Avraham Saba tells us that the early Rabbis taught that a person should not try to hide any ill feelings from someone else, but it should be brought to the other person’s attention without expressing anger or hate. If a person fails to do so and continues to harbor ill will in their hearts against a neighbor, they are burdening themselves with a sin. However, even if telling your neighbor does not change their ways or cause them to apologize, at least you have unloaded your potential sin so it should not bother you anymore. The worse thing a person can do is try to retaliate so as to get the other person’s attention to show how hurt you really feel. In that case, you become no better than they are and now both of you are at fault. Rather, attempt to replace the bad feelings with good feelings by performing acts of love. Consider the things your neighbor likes and adopt their interests as a way of showing that you like what they like, instead of continuing to point out what you don’t like.⁶

15:2-3 (14:25-26): We should do whatever helps others to grow stronger in faith because this is what will build them up spiritually. Even Christ did not live trying to please Himself. As the Scriptures say about Him, “Those people who insulted You have also insulted me.”⁷

The Apostle Paul encouraged everyone in the Roman Christian community to look out for one another because he practiced it in his own life. As he told the Corinthians: “Although I am an independent man, not bound to do anyone’s bidding, I have made myself a slave to all in order to win as many people as possible.”⁸ Paul continues this theme in his letter: “Try to do what is good for others, not just what is good for yourselves.⁹ I do the same thing. I try to please everyone in every way. I am not trying to do what is good for me. I am trying to do what is good for the most people so that they can be saved.”¹⁰

But the Corinthians were not the only ones Paul tried to motivate into being helpful to others. He also told the Philippians: “In whatever you do, don’t let selfishness or pride be your guide. Be humble, and honor others more than yourselves. Don’t be interested only in your own life, but care about the lives of others too.”¹¹ Paul had good reason to teach this altruistic approach because he read the words of David: “Lord, you made me understand this: You don’t really want sacrifices and grain offerings. You don’t want burnt offerings and sin offerings. So I said, ‘Here I am, ready to do what was written about me in the book. My God, I am happy to do whatever you want,”¹² and understood how it applied to Christ his Savior and all those who follow Him.

This attitude is best exemplified in the submission of our Lord Jesus when He prayed in the Garden of Gethsemane before His arrest, trial, and crucifixion: “My Father, if it is possible, don’t make me drink from this cup. But I want what you want to be done, not what I want.”¹³ Then when our Lord fell on His knees a second time He prayed: “My Father, if I must do this and it is not possible for me to escape it, then I pray that what you want will be done.”¹⁴ This was not the first time that Jesus evinced His total dedication to His Father’s will. While speaking to the woman at Jacob’s well in Samaria, Jesus told her: “My food is to do what the one who sent me wants me to do. My food is to finish the work that he gave me to do.”¹⁵ And later when Jesus healed the man at the Pool of Bethsaida in Jerusalem, He saw the man again in the Temple and explained to him and others around him: “I can do nothing alone. I judge only the way I am told. And my judgment is right because I am not trying to please myself. I want only to please the One who sent me.”¹⁶ Then, after feeding the 5,000 on the shores of Lake Galilee, Jesus told them: “I came down from heaven to do what God wants, not what I want.”¹⁷

Early church scholar Ambrosiaster takes note that the Savior says that He did not come to please Himself but God the Father. Because He said I did not come down from heaven to do my will but the will of Him who sent me,¹⁸ the Jews objected and put Him to death as a blasphemer. Thus He fulfilled what the Psalmist said “The disgrace of those who disgraced You fell on me.”¹⁹ This has been taken by the earliest Apostles as an inference that this Psalm was speaking of Christ who would do the very same.²⁰

Martin Luther believes that Paul is shifting the emphasis of love for ourselves to love for others. He references where Paul says to the Corinthians that love does not focus on oneself.²¹ Luther then presents his particular view of a saying of Jesus about loving one’s neighbor. He does this without trying to dispute the opinion of others. Yet, despite his high regard for the early church scholars, when they interpreted “having love for one’s neighbor,”²² to mean that by loving one’s neighbor as oneself”²³ that one’s love for themselves is the measure of one’s love for their neighbor. This, says Luther, is ridiculous!²⁴ Luther contends that this commandment does not imply that we should love ourselves first and then love our neighbor the same way. Rather, that we treat our neighbor with the same compassion and respect that we would like others to treat us.

As it relates to Paul’s exhortation for the strong believer to encourage the weak brothers and sisters for their own good, John Calvin points out that there are two things emphasized here: In verse two, we are told that we are not to be content with our own judgment, nor give in to our own desires, but ought to strive and labor at all times to work with our fellow believers in settling disagreements. Furthermore, in our efforts to work with our fellow believers we must keep in mind that as far as God is concerned our main aim should be to build up their confidence, not tear it down. To make this work, we must approach it with understanding for what they are dealing with. But under no circumstances should we seek to please them by flattering their foolishness and forget about their salvation. Not everyone has honorable intentions. There are some with ulterior motives and nothing will please them except what gives them complete victory.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson II)

Reformer John Calvin interprets Paul’s call for strong believers not to be dismayed by the shortcomings of weak believers. Some of them don’t think it’s right when a person who matures in the faith is then given a heavier burden to carry, a burden belonging to someone else. However, says Calvin, the opposite is true, The very reason God has nurtured a believer and caused them to grow stronger is so that He can use them to keep a weak believer from falling and giving up. The fact is, God has destined those to whom He has granted advanced knowledge so they can then pass on what they’ve learned to those who still need instruction. That’s the goal of any teacher. In order to do this, the strong may, from time to time, help the weak until their strength improves to carry more of their own burden.¹ In this way, there will be fewer and fewer weak believers and more and more strong believers who together can carry any burden the Lord may put on them as a body for the benefit of those who would be helpless otherwise.²

In German theologian John Bengel’s mind, every minute a strong believer spends on their own wants and wishes means one less minute God can use them to help out a weak brother or sister. So what better way to return thanks to God for all that he’s done for us, than to do all we can for those who need help and guidance? Bengel goes on to point out that by saying “to bear a burden,” is just another way of saying “to sooth a burden.” However, the verb sooth and noun burden do not match very well. I would rephrase it to read, “to give a helping hand.” That means more than just dropping something off with instructions on how to use it. Bengel also remarks that when a person is obsessed with meeting their own needs, they have little time to help someone else out with theirs. Being selfish ought to go against the conscience of every believer.³

John Taylor takes issue with the translation of verse 1 from Greek into English. The KJV renders it, “We then, that are strong.” However, the Greek reads, “We who [are] strong.”⁴ Another version puts it, “We, the able.”⁵ By using the KJV, Taylor thinks that this as an inference from the last part of Chapter 14 where it talks about those who are unsure about what foods to eat or not to eat. If they proceed to eat because they are convinced by faith that it is acceptable to God they can be happy. However, if they go ahead and eat while in doubt, then that is for them a mistake. Meanwhile, when those who are strong decide against taking the opportunity to exercise their freedom, and abstain as a favor to the weak brother or sister, are making the right decision.⁶

Puritan scholar Jonathan Edwards notes John Taylor’s point and finds no reason to object. In fact, he takes this as Paul’s directions to the strong believers in Rome to always be the one who abstains in favor of their weak believer’s point of view. This makes for peace and harmony. And by doing so, they show who are the stronger ones in the local Body of Christ. It also gives the strong believer the opportunity to build up the weak Christian in holiness and wholesomeness.⁷ The weak believer has little or no choices because they have not grown that much in the faith. Whereas the more mature believer can walk a lot further by faith. So the choice goes to the strong believer and they cannot lose, because it is better to make your weak believer comfortable at your expense, then to make yourself happy at their expense.⁸ There is no reason to take Edward’s advice as potentially leading to the weak dominating the Body of Christ. These are things that pertain to a person’s spiritual growth, not their views on fads or fashions.

Several years ago there was a story of an ongoing argument between a husband and wife. The actual subject of the argument is much less important than the process. As was often the case, the husband was certain he was right but couldn’t get his wife to back down and agree. The only thing they could agree on in this matter was to seek the counsel of their pastor. The husband knew that the pastor would side with his position and designate him as being “right.” As they shared their dramatically different perspectives, the husband made mental preparations to declare victory. But to his considerable surprise, the pastor didn’t take sides, gracefully sidestepping the dichotomy of right/wrong, and the “I’m Okay,” “You’re not Okay” that goes with it. Rather, he asked the husband matter-of-factly, “Do you want to be right or do you want to be happy?” As a Christian, we can often be forced to make that same decision when it comes to keeping harmony in the Body of Believers.

Methodist scholar Adam Clarke believes the sense of this verse is supposed to be the following: Strong Christians who better understand the liberty brought to us by the Gospel, not only may offer to work with the weak in rectifying their differences, but are bound to do so as a Christian duty. That will not only help the strong to better understand the misgivings of the weak about the things the strong feel free to do but will also ease their consciences by knowing that they will not be forced to approve of what the strong do or to join them, which would go against their better judgment.⁹

Clarke then offers an account from his own life that happened in the early 1800s. He tells us that the first time he visited the Methodist churches in Italy, he found out that the believers there had no issues about drinking table wine at meals, while the denomination’s stance on alcohol was total abstinence. The brethren in Italy’s decision not to drink wine while he dined with them was their way of saying that they respected the denomination’s stance and could not in good conscience practice what their spirit was in harmony with since it would cause unnecessary grief. I might add, that in January 1969 I had the privilege of visiting some churches that were supported by my denomination in Sicily and found that even to that day table wine at meal time was an acceptable practice, but not back in the United States. So the tradition has continued and their respect for the abstainer remains.

Robert Haldane interprets the Greek word bastazō, which the KJV translated as “to bear,” and what Paul says about helping each other out to denote both to bear and to bear with. As so used, Haldane takes it to mean, to carry. He says it can be illustrated by imagining two travelers who are each carrying a suitcase. The smaller of the two has a suitcase that is excessively heavy, and the bigger one has a suitcase which is fairly light. So the strong traveler tells the weak one to let him carry that heavy suitcase and gives the lighter one to him to carry since they’re both going to the same destination.

Then the two stop at a restaurant to have a meal. The strong traveler orders a beer while the weak traveler orders lemonade. But the weak tells the strong that he is against drinking alcohol and is disappointed that his fellow traveler has such low standards. So the strong traveler immediately cancels his beer and orders lemonade as well. So as far as Haldane is concerned, it is improper to think of bearing another person’s burden to mean that you must put up with, endure, or tolerate any inconvenient thing they may demand of you. But there is no reason not to meet them at least halfway.

It is easy to know what things are in our control and which things are beyond our control to manage, says Haldane. God is the Lord of our conscience. The person who speaks of tolerating the belief of another without making their own known is improper. Just as long as it’s not done to please ourselves at their expense.¹⁰ This agrees with Thayer’s Greek Lexicon that gives several English renderings of bastazō such as, 1) “to take up with the hands,” and 2) “to take up in order to carry,” and 3) “to carry on one’s shoulders.” Thayer lists the way it is used here in this verse under number 3.

Charles Hodge feels that by separating this passage from the narrative in the preceding chapter by the numbering system is unfortunate since there is no change in the subject, it makes it more difficult to understand in context. In Hodges’ mind, Paul is making his point on how we should all get along by looking at those things on which we agree rather those things on which we disagree. Paul’s having to point out differences between believers should not be necessary since the law of love, the example of Christ, and the honor of our faith requires that we work together to solve our differences. All Paul is saying is that once we know what the differences are and what our weak brothers and sisters find so disturbing, we must look for ways to come to an agreement on how we can make sure they are not offended by our actions. That is far better than insisting on having things our way that ends up being a double loss. We lose because our stubbornness may cost us their friendship and their respect¹¹.¹²

French theologian Frédéric Godet sees Paul’s intent to foster harmony in the Roman church this way: He is fully aware of those Jews in the church who still have their ties to the synagogue and attachment to their former laws, rites, and rituals, and those who came into the church with none of these things and are celebrating their liberation from paganism and idolatry. So Paul must find a way to advise both sides on how to accommodate each other and still maintain harmony in the church. So he starts with the Gentiles who have been freed and are no longer bound by the laws of self-righteousness and tells them to respect their Jewish brethrens’ uneasiness about eating food sold in the local market that also sells meat to be offered to the idols in the town’s shrines. Their conscience would be hurt if they found out they had mistakenly eaten such contaminated food. That’s why he starts out this chapter by saying that some of them who have no problems with this should be sensitive and patient with those who do.¹³ This can be taken as another way of saying that there never has been nor will there ever be a time when every Christian on earth is in total agreement about everything they believe, say, and do. But one uniting factor that all believers possess is the love of God in their heart. So, if we cannot agree on how we do this or that, at least let us agree that what we do is all for the glory of God.

Charles Spurgeon preached that when a believer reaches the point where they feel free to say and do what their conscience allows them to do, they still must be careful that they don’t offend other believers who have not matured to that same level. Consider their handicap and do not make fun of it, but try to see things from their point of view. After all, we should not take advantage of our liberty just to please ourselves and leave them to struggle alone on how to stay true to God, their conscience, and the Law. Under no circumstances should we put their faith at risk just because it might cause us some inconvenience and extra time to sort out the differences.¹⁴

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FIFTEEN (Lesson I)

15:1 (14:24): Now, we who are more sure owe it to those who are less sure by helping them deal with errors arise from their uncertainties, and do it in a way that does not benefit us, but benefits them.

This opening verse in chapter fifteen begins with the conjunction “now,” which certainly ties it to something said before. Apparently, in 1551 when Robert Estienne (Robert Stephanus in Latin), a French printer in Paris, decided to give numbers to chapters and verses for the first published version of the Bible. Since it is most likely that he used the Latin version and took the opening line “We who are strong...” to be the beginning of a new chapter. He may have been misled by the fact that critical conjunction “then” was missing from the text, which should have read, “We then who…”

So with the conjunction, what does this advice from the Apostle Paul relate to in the preceding verses of chapter 14? All we need to do is go back to 14:22-23 and we will see what Paul is offering as a solution to the problems he mentions there. He tells the Romans to keep that which is fine with them, between themselves and God. Anyone is happy if they know they’re doing what’s right. But if someone has doubts about what foods they should eat, God says they are making sinners of themselves if they go ahead and eat it. It is because they are eating without being assured that it is the right thing to do. It’s important to know, that anything that is not done with certainly is a big error. Then, the next verse (15:1) says, “Now, we who are more sure owe it to those who are less sure…”

So we can see that after the Apostle Paul has taken the Roman congregation outside the walls of the church – in chapter 13, to instruct them on how to get along with their secular neighbors and government, he takes them back inside the sanctuary – in chapters 14:1-15:6 to continue his advice on how to get along with each other. In this case, he exhorts them on how believers should help one another as believers. Let’s think about this for a moment: When we go to the altar to pray, before we pray for ourselves, we ought to pray for the person or persons we know who need more help than we do. When we know someone who has difficulty assimilating into the church fellowship, don’t be the first one to chide them for not adapting quicker. If we know someone who is having trouble with an addiction, let them know it’s the addiction that is the culprit that needs to be confronted. Paul is explaining that when we do this, someday, we may have to depend on their prayers and comfort for problems we are experiencing. Because we helped them, they will be able to help and strengthen us. Failing them now means that somewhere down the road when we need them most, they may fail us just like we failed them.

Paul had some strong words for people like this when he wrote the Corinthians. He told them: “We are fools for Christ, but you think you are so wise in Christ. We are weak, but you think you are so strong. People give you honor, but they don’t honor us.”¹ I’ve never heard someone say what I’m about to say. However, I must believe that at some point-in-time someone said it before I did: That is: The dumbest people in the world are those who think they have nothing more to learn. And this can be no truer than of Christians who believe they know all they need to know about God, His Word, and how to please Him.

In his second letter to the Corinthians Paul made this confession: “I am glad to have weaknesses if they are for Christ’s sake. I am glad to be insulted and have hard times. I am glad when I am persecuted and have problems because it is when I am weak that I am really strong.”² And what Paul meant by being strong he explained to Timothy: “Be strong in the grace that we have because we belong to Christ Jesus.”³ In other words, we are not strong because we think we can do everything on our own, but because we know that with Christ’s help we can do all things needed to live victoriously for Him to the glory and honor of God our Heavenly Father.⁴

Then, and only then, are we prepared to help those who need our assistance. Paul said it this way: “To those who are weak, I became weak so that I could help save them. I have become all things to all people. I did this so that I could save people in any way possible.”⁵ Paul certainly didn’t mean that he himself became weak in order to help those who needed help, but only that he was willing to do all that it took to help them get over the obstacle in their way, by walking through it with them. Another way to put this is that when we see a fellow believer struggling with some sinful tendency, do not simply show them sympathy, but empathy. Get to know what it is that may be tormenting them. It has a lot to do with attitude. Instead of standing behind them yelling for them to get going, or standing in front of them urging them to catch up, stand with them by offering a helping hand.

Paul also pointed out that oft times we overlook how important the weaker members of the body of Christ are to the whole. He said: “Those parts of the body that seem to be weaker are actually very important. And the parts that we think are not worth very much are the parts we give the most care to.”⁶ In fact, Paul told the Thessalonians: “Encourage those who are afraid. Help those who are weak. Be patient with everyone.”⁷ Always keep this maxim in mind, expressed over 230 years ago that goes like this: “In every chain of reasoning, the evidence of the last conclusion can be no greater than that of the weakest link of the chain, whatever may be the strength of the rest.”⁸

Early church scholar Origen has an interesting point to make. For him, our first effort should be to please God first, then we should please our neighbor. But, of course, some will say that Paul is contradicting himself here because elsewhere he said that if we attempt to please mankind then we are not servants of Christ.⁹ However, this can be explained by pointing out that there is a big difference between trying to please others just to get their approval, and quite another to treat them with kindness so that we show how willing we are to put their needs before our own. That way, we will not be accused of being selfish. When they see this in our attitude and deeds, it will also help them grow in faith by what they see and hear. In so doing, we are, in effect, putting God first because this is what He desires of us. He knows we are not trying to please others by doing things which are against our faith, honor, and righteous living. Note that Paul himself says this, when he adds, that in pleasing our neighbor the purpose is to build them up in the faith. ¹⁰

Then Pelagius proposes that we ought to be commended by our neighbors rather than by ourselves. This is the example Paul tried: “Just as I try to please all men in everything I do, not seeking my own advantage but that of many that they may be saved.”¹¹ For how can we hope to increase another person’s faith if they don’t see it in our own attitude and actions? It’s those who only look out for themselves so that they will be the beneficiaries of any good that comes from what they do. That’s why Paul indicates how and why we should please both God and others, so that we do not do it for worthless self-aggrandizement.¹² It’s one thing to let others know how many hours you spend on your knees each day in prayer, but it’s quite another when someone comes to you and tells you they have increased their prayer life because of what you helped them learn about prayer.

Reformer Martin Luther reminds his readers of all that Paul said earlier in this letter concerning disputes between the Jews and Gentiles over which foods to eat and which to abstain from. Luther notes that from dealing with the special case of kosher foods, Paul now constructs a lesson for everyone. He takes what he taught on how to deal with others on the matter of what to eat and what not to eat, and uses this principle of stronger believers being sensitive to weaker believers and applies it to all areas of disagreement. This can be used in discussions on everything from can we use wine for communion, to, should women wear hats in church. The main precepts we use in resolving other issues involve the weak believers not criticizing the strong believers because of their liberal views and the strong believers not despising the weak believers because of their conservative views. Remember, Christ died for all sinners, not just the most moral and righteous, but for the most immoral and sinful. He treats them equally¹³.¹⁴

Then Luther goes on to make the point that those people who only think of themselves and take advantage of others are willing to accept everything they can get from them except their burdens. Luther believes this happens because they don’t want to be responsible for other believer’s mistakes. They are good as vilifying, judging, defaming, accusing, and despising others but make no effort to help. We see a similar case with the Pharisee and the publican in Luke 18:10ff. The Pharisee criticized, reprimanded, accused, and condemned the publican while rejoiced in his own self-righteousness. Luther notes that scorning others is a particular trait of those who are out to please themselves. They rejoice less because they are righteous, and more because others are unrighteous. In fact, if those they criticize would become as righteous as they are, they would still not rejoice. To tell the truth, that would upset them because instead of being one of a few, they would be one of many and, therefore, no longer unique in their eyes.¹⁵

Johann Wolfgang Von Goethe (1749-1832), German writer, statesman, and botanist, once made this statement: The senses do not deceive us, but the judgment does.¹ Today, we might put it this way: We know how we feel, but we don’t know what’s best for us.

Teacher and approved professional mentor Gwen Morgan suggests several ways that we can keep from making bad decisions. One of those ways is to get all the information we can about what we’re wanting to do. Our decision-making is often influenced by information we get from external sources, including so-called experts. To make better decisions, we need to become confident enough to challenge, question, and interrogate to ensure that the information is actually valid, says Noreena Hertz, author of Eyes Wide Open: How to Make Smart Decisions in a Confusing World. Embrace your inner skeptic and never just assume that what you’re being told is always true.

Another thing to do is don’t think you are the exception when it comes doing what others have done only to fail. Spencer Greenberg, founder of New York City-based ClearerThinking, which develops decision-making training tools, says there are some common areas where many of us consistently make bad decisions. One of them is basing our decisions on an assumption of best-case scenarios and then guessing. Another is what might not be going right, and trying to fix it like putting a band-aid on it.

If there are chronic issues that plague our decision-making, such as not having enough time or information, we should pay particular attention to those areas. Getting caught up in the “what worked before” mindset or being too impressed with our own success are common pitfalls. When J.K. Rowling sent the first Harry Potter book to U.S. and U.K. publishers, they all turned it down because they just knew it wouldn’t work: What didn’t work was a book of that size. What didn’t work was a book for boys. What didn’t work was fantasy. But what it took for the book to become enormously successful was that it fell into the hands of a new director who wasn’t tied to doing things the old way.

Another thing that Spencer Greenberg suggests: look at our personal history. Unfortunately, some people often don’t learn from previous mistakes because it’s emotionally difficult to face up to them in the first place. But if you have areas in your life where you find a batch of mistakes or problems, you may need to shine some light on the issues and mend how you’re approaching your decision-making on those same things this time.

While Noreena Hertz, who is mentioned above, was researching her book Eyes Wide Open, says she found that our emotions and environment can have an impact on our decision-making. For example, when investors were given the same information on a red background versus a green background, they were more favorable to what was written on the red background. When judges were hungry, they tended to dole out harsher punishments. Her research also showed that just being aware of the environment and your feelings are enough to put you into a more objective state of mind. We know quite well that people who have just gone through a hurtful divorce often make rash decisions in finding a new partner in life.

Another thing may seem quite basic and logical, but that doesn’t mean we always do what we are supposed to be doing in preparing ourselves for decision making. For instance Getting enough sleep is a big factor in decision-making. When you’re tired or don’t feel well, you’re not likely to make the best decisions. This also goes for not watching what we eat, the things we do to entertain ourselves, and the people we hang around with.

Making a rash decision because something is on sale, or something is available for a limited time, or because want to be first to get in line are huge temptations. But to keep from making a bad decision we must take time to think. Noreena Hertz says the distraction deluge to which we’re subjected every day can undermine good decision-making. You can’t process information and think clearly while you’re answering texts, emails, and tweets. She recommends carving out at least 30 minutes a day to just think.

And finally, just because we don’t get the outcome we wanted doesn’t necessarily mean the decision we made was bad. Greenberg says that there are many times when even the best choice we have may lead to failure. The key is to learn from it and apply that lesson to the decision we make next time. Sometimes when we stand in front of long lines and shelves and shelves of boxed cereals, we may be looking for the cheapest kind or the one for which we have a coupon that will save us 50 cents. Based on that criteria we may end up making a bad choice. Think it over! What the best cereal for your health concerns.

What does the Bible say about decision making? A wise preacher a long ago time ago, put it this way, “There is a right time and a right way to do everything, but we know so little!”¹ And in another place he says that if we’re afraid to plant seeds because of the wind, and if we’re afraid it will rain, will never have a harvest.² King Solomon made this suggestion: Watch where you are going and you’ll be sure to get there.³

The Apostle James was clear in his understanding, if you know the right thing to do and fail to do it, that’s a big mistake.⁴ And the Apostle Paul warns us not to deceive ourselves, whatever we decide to do, we will get the expected result. That’s the way God designed things.⁵ In other words, you know you want to pass the test but if you cheat to do it you will suffer the consequences. If you know it’s against the law but decide to do it anyway, don’t be upset when you get caught and punished. By trying to force something that doesn’t fit into position anyhow, don’t be surprised if you break the whole thing. You’ll discover you made the wrong decision after it’s too late. – Dr. Robert R Seyda

WAS YOUR NEW YEAR’S RESOLUTION A GOOD DECISION OR ARE YOU STILL DECIDING?

Perhaps you are still maintaining your New Year’s resolution. I would hope so. Here is an article I read in Relevant Magazine¹ that may help you see if your resolution was a good one or not.

Whether or not you make resolutions this time of year, you can probably see the appeal. Dreaming of dropping one jean size, or picking up a guitar or speaking French. It’s tempting to use this time of year to finally make that Big Change. Some of us do decide to try. And that’s where things start getting depressing.

We could probably guess the stats. About 40 percent of us will make New Year’s resolutions. Out of that number, 30 percent will fail after two weeks; 40 percent will fail after one month and 60 percent will fail after six months.

The problem most likely is not the resolutions themselves. Our resolutions are usually good. I would even go as far as to say that New Year’s Day is as good a time as any to start some new habits and make some commitments. After all, it is a time of new beginnings.

But it is very apparent that many of us fail when it comes to New Year’s resolutions. Despite our most valiant efforts, our well-intended resolutions lose their luster and our motivation wanes as time progresses. Does this mean New Year’s resolutions are not worth making? Hardly. Usually, when we formulate and then implement our resolutions, we go wrong in several areas:

When we feel inspired, we often make radical decisions and think that burst of inspiration will be enough to fuel any effort we make. This is simply not realistic. We need more than just inspiration, we need daily discipline. We must re-make the resolution every day and continue in it even when we don’t feel like doing so. This is not easy; which is why we must recognize our weakness. This brings me to my next point.

Some resolutions such as wanting to “eat less junk food” may seem petty at first, but they can carry deep meaning that is extremely relevant to the individual. They are not trivial at all. In fact, they can reveal and describe many deep, important issues.

This is crucial for us to confront because we need to understand the roots and true nature of these resolutions. In these times of confrontation, we need to understand the fickleness of our willpower and ask God to do the work of restoration in our hearts. Only then will it affect our external lifestyle.

Our resolutions are purely individualistic most of the time. They should be finding a corporate context for commitment, joint effort, and accountability. As is true of most of what we do, we try to walk them alone. We create a self-improvement plan that allows little room for outside input or mutual benefit. We resolve to tackle our internal foes without the aid of anything or anyone outside our control. So we fail.

When did it become so commonplace to think we could accomplish all these things on our own? Not only that, but if we are going to invest our time and energy into a “cause,” should we not find resolutions to make that go outside of our own personal bubble? And aren’t there problems in our world bigger than our own?

Now, you don’t have to forsake your own desires of living a better life, but lets at least look for ways to involve and strengthen others, remain accountable and engage with issues that are larger than our own.

The fact of the matter is that, even if we succeed, what is God thinking about the resolutions we are making? What is His opinion of the “better” person we are becoming? Are these things pushing us on to love and righteousness? Are they drawing us closer in our relationship with God?

In all things, we have one goal: to give God glory. Before we make any resolutions, first ask “God, in what ways may I bring you more glory with my life?” I believe that if we make every decision keeping in mind this question, then we will find greater joy and purpose in our resolutions.

NOTE: The reason this article struck me with such harmony is that it highlighted my own resolution for 2019. That was: To give God more of my time during the day, not just attending more church functions. I pledged to think about Him more often, talk to Him more frequently, and stop and listen every time I feel Him wanting to talk to me. And finally, to find more ways to love my wife. Every time I do something for her and she says, “You’re spoiling me,” I tell her she isn’t spoiled enough. That I’m thinking up ways to spoil her more. Now the big question, do I have the resolve and will-power to keep this resolution for the rest of the year? We’ll see! – Dr. Robert R Seyda

TO ALL MY FAMILY, FRIENDS, AND STUDENTS

I hope all of you had a happy Christmas and joyful New Year. Now our holiday break is over and we want to move on learning more about God, by discovering more about what His Son Jesus had to say while here on earth.  What Paul and the other Apostles preached was based on what Jesus taught. So they are helping us know more about the Son, and that helps us then to know more about His Father.

I’ll begin here by sharing the first paragraph of my New Testament Contextual Commentary on Romans, that should give you an idea of what kind of fruit and grain we will be gathering to sustain our spiritual strength as we move through its pages. The latter part of Chapter 14, and Chapter 15 are some of the least read and used for teaching and preaching.  Let me tell you, there are some real nuggets of spiritual wisdom contained in this portion of Romans.

Let me begin here with an introduction by sharing what I wrote at the beginning of 15:1: As we can see, this opening verse in chapter fifteen begins with the Greek conjunction de (meaning “now”), certainly ties it to something said before. Apparently, in 1551 when Robert Estienne (Robert Stephanus in Latin), French printer in Paris, decided to give numbers to chapters and verses to the first published version of the Bible. Since it is most likely that he used the Latin version, took the opening line “We who are strong…” to be the beginning of a new chapter, may have been misled by the fact that critical conjunction “then” was missing from the text, which should have read, “We then…”

So with the conjunction, what does this advice from the Apostle Paul relate to in the preceding verses of chapter 14? All we need to do is go back to 14:22-23 and we will see what Paul is offering as a solution to the problems he mentions there. He tells the Romans to keep that which is fine with them between themselves and God. Anyone is happy if they know they’re doing what’s right. But if someone has doubts about what foods they should eat, God says they are just making sinners of themselves if they go ahead and eat it. It is because they are eating without being assured that it is the right thing to do. It’s important to know, that anything that is not done with certainly, is a big error. Then the next verse (15:1) says, “Now, we who are more sure owe it to those who are less sure…”

So I’m excited to continue our journey through the Book of Romans, starting this coming Monday, January 7, 2019. There a lot of exciting things yet to discover. You’ve come this far by faith and your love for God’s Word. Don’t give up now. Remember, those who endure unto the end shall be blessed by God and happy with themselves. So we’ll see you on Monday! – Dr. Robert R Seyda