Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XVII)

Adam Clarke poses this question: “Can anyone suppose that this address is to the Christians at Rome?” Why are they being warned to stop practicing the immoral sins of the heathens? Some of these practices are those of the most deviant and degenerate sinners? If those who called themselves Christians at Rome were guilty of such acts, there would be no difference between them and the most wretched of the Gentiles except their claims of being disciples of the Messiah. It should be unthinkable that such things must be spoken of to the followers of Christ, for the very grace that brings repentance enables those who have repented of their sins to cast aside and abhor all such vicious and abominable vices. The advice to the Christians may be found in the preceding chapter. So we can say with certainty that warnings at the conclusion of this chapter belong solely to the heathens.¹ In other words, Clarke believes that Paul is telling the believers in Rome not to be conformed to this world. Do not adopt their habits. Since they have been transformed by the renewing of their minds, these things should never be given any thought or consideration.

Verse 14: But be like the Lord Jesus Christ, so that when people see what you do, they will see Christ. Don’t think about how to satisfy the sinful desires of your inner self.

Paul now ties a knot at the end of this string and challenges every believer to become so absorbed in God’s will and Word that they will begin to resemble His Son, Jesus. He likens it to putting on a cloak, much the same way that a priest going out into the marketplace puts on his robe so that everyone can immediately identify him for who he is and what he represents. Paul told the Galatians that since all of them had been baptized to show that they belonged to Christ, they should now look and act in such a way that they resemble Him in their words, attitude, and actions.² And to the Ephesians, Paul wrote that they should go out dressed in a fashion that suits their new nature. This way, they will quickly be identified as a believer and respected for what they say and do.³

Nor did Paul leave out the Colossians. He wrote: “You have now become a new person and are always learning more about Christ. You are being made more like Christ. He is the One Who made you. There is no difference in people in this new life. Greeks and Jews are the same. The person who has gone through the religious act of becoming a Jew and the one who has not are still the same. There is no difference between ethnicities. People who are servants and those who are free are the same in Christ. He is everything. He is in all of us.”⁴ By openly identifying themselves as children of God and followers of Christ, Paul told the Galatians that the Holy Spirit would help them stay on course toward their ultimate destiny.⁵

The Apostle John agrees with Paul. He wrote: “Do not love the world or anything in the world. If anyone loves the world, the Father’s love is not in him. For everything that is in the world does not come from the Father. The desires of our flesh and the things our eyes see and want and the pride of this life comes from the world. The world and all its desires will pass away. But the man who obeys God and does what He wants done will live forever.”⁶

On the subject of believers conforming to Christ, early church scholar Origen notes that Christ is often spoken of as wisdom, righteousness, holiness, truth, and all the other virtues personified. Therefore, anyone who has put on Christ has acquired these things. For if all these are part of the nature of Christ, then the person who has them must of necessity have Christ in them. This way, they will not put their fleshly desires first but their spiritual desires. The Apostle speaks here with care because he knows that he must acknowledge the daily needs of the flesh. It is the excesses and lusts of the flesh, not its basic necessities, which must be avoided.⁷

Ambrosiaster thinks that Paul wants everything the Law forbids not to be desired at all. And if it is desired, don’t let it take control. To put on Christ means to keep all sinful tendencies at a distance so that at the wedding banquet of the Lamb one will not be found without a new garment and be shamefully thrown out into the darkness.⁸ And in his sermon on this text, Chrysostom preached that Paul is no longer speaking of good works, but rather he is cheering his hearers on to greater things. When he was speaking of vice he talked about its works, but now that he is speaking about virtue he does not speak about works but about armor. Even more strikingly, he talks about the Lord Jesus Christ as the garment we are to put on, for whoever is clothed with Him has all His virtues. When Paul says “make no provision for the flesh,” he is not speaking of life’s essentials but of excesses. That is why he adds the qualifying phrase: “to gratify its desires.”⁹

Augustine gives us a word of advice. Taking care of one’s body is not to be condemned if it has to do with the needs of bodily health. But if it is a question of unnecessary delights or luxuries, a person who enjoys the delights of the flesh is rightly chastised. For in that case they make provision for the desires of the flesh, and “they who sow in the flesh will reap corruption in the flesh.¹⁰”¹¹ And Pelagius states that Christ alone should be seen in us, not the old-self, for “one who says they abide in Christ should walk as He walked.‘¹²”¹³ Then Bishop Theodore makes this point: what Paul really wants to say is that by regeneration and baptism we have been conformed to Christ and become members of the one body – the church, of which, He is the head and so we must put Him on with the understanding of what He expects of us if we are to share in His resurrection.¹⁴

Martin Luther finished his commentary on this chapter by advising that we should not, in our attempt to remain pure and holy before the Lord, destroy our bodies in the process.¹⁵ After all, our bodies are the temple of the Holy Spirit and should be offered to God for His service. John Calvin feels that Paul is putting a bridle on our desires to remind us that the cause of over-indulgence results when a person is not content with a moderate or lawful use of things. So Paul, therefore, lays down this rule, – that we are to provide for our bodily needs but not its lusts. It is in this way that we will live in this world without abusing our privileges.¹⁶

John Bengel calls this verse the summary of all the light and power of the Last Covenant since it is the entire sum of salvation. He writes that this is in light of what Paul said in chapters 7 and 8 related to the care of one’s body. Such care is neither forbidden in this passage as bad, nor praised as good, but it is reduced in order to be fortified against the dangers to which it is liable, as something of a middle character [between bad and good].¹⁷ Today we call this “moderation.”

However, the things that are strictly forbidden are outlined with no allowances for participation at any level, such as orgies, getting drunk, sexual immorality, etc. Perhaps that’s why Robert Haldane cried out for those who claim to be Christians to raise their spirits in praise; to delight in Him, and let His love satisfy them at all times. Why should we look for contentment anywhere else? Anything we try to add to Christ will only make us poorer. It will take away from the enjoyment He brings us.¹⁸ So what good does that do us? Put on the Lord Jesus, and then view yourself, and why you no longer look like a slave to sin.¹⁹

Albert Barnes notes that the gratification of the flesh was the main object among the Romans. Living in luxury and licentiousness they made it the main target of their endeavors so that they could multiply and prolong their involvement in ungodly indulgences. In respect to this, Christians were to be a separate people and to show that they were influenced by a higher and purer desire than this submissive tendency to seek sensual gratification. It is a Christian’s duty to labor to make provision for all the real needs of life. But the real bodily needs are few. So with a heart inclined to be pure and restrained, the necessities of life are easily satisfied so that the mind may be devoted to higher and purer purposes.²⁰ Sad to say, the Romans had nothing on the excesses we see today in the world’s major cities. That is why the principles Paul laid down here are just as relevant today as they were back then.

Frédéric Godet writes that Christian holiness is represented here as the highest decency to be compared with the assured sense of dignity and self-respect that every believer has when they start each new day. Worldly conduct, however, resembles those indecencies that sinners are embarrassed to exhibit during the day but which come out in full bloom at night. Such a mode of acting is, therefore, incompatible with the conduct of a person who has been enlightened by the pure light of the Gospel.²¹ Godet goes on to say that Paul does not forbid taking care of one’s body, but do not become preoccupied with it because it can easily lead to sensual practices. Charles Spurgeon agrees by saying, living a life of luxury and self-indulgence only leads to excite those sinful tendencies which each Christian is dedicated to keeping under control. Paul, therefore, warns the Romans not to give into thinking about such things.²²

Charles Spurgeon then ends his message on this text by exhorting his congregation to put on the Lord Jesus Christ, for He is coming, the beloved of our souls! From over the hills, we hear the trumpet sounding! The angelic heralds are crying out, “The bridegroom is coming! The bridegroom is coming!” Though He seems to be waiting for the Father’s signal. He has been ready to return at any moment. Today we may hear His chariot wheels in the distance. They advance nearer and nearer. Let us not sleep as others do. Blessed are they who will be ready for the wedding when the Bridegroom comes!²³

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XVI)

Verse 13: Let our conduct be decent, like people who belong to the day. We should not have wild parties or get drunk. We should not be involved in sexual sin or any kind of immoral behavior. We should not cause arguments and trouble or jealous rivalries.

Now Paul embarks on defining the Christian lifestyle. This is a reversal of behavior described in Romans 1:29-30. It appears that even in the Apostle’s day there were wild parties held at night. But Paul says that Christians conduct themselves the same way after dark, where few can see them, as they do during the day. That’s why Paul told the Galatians that by allowing the Holy Spirit to guide them they can avoid falling prey to their old sinful nature’s desires.¹ And to the Ephesians Paul wrote that they should not live the way they used to before they met God and accepted Christ as their Savior.² Paul reminded them that at one time they lived in darkness, but now they live openly in the light that comes from the Lord so that God’s glory can shine through them. As a result, says Paul, this will help them live like level-headed people, not fools.³

When he wrote the Philippians, Paul told them: “Conduct your lives in a way worthy of the Good News of the Messiah.”⁴ A lot of times believers forget that they represent Christ to this world, that’s why they should not shock their unconverted friends with words and deeds that Christians are taught to avoid using and doing. Paul tells them that they should never forget to behave themselves at the high sanctified level they’ve attained with God’s help.⁵ And in order to do this, Paul tells them: “Focus your thoughts on what is true, noble, righteous, pure, lovable or admirable, on some virtue or on something praiseworthy.”⁶ And to the Colossians Paul wrote that when they live in a manner that pleases the Lord, not only will their deeds be appreciated but they will get to know God even better.⁷ Furthermore, it will earn them respect among non-Christians and allow them to offer help instead of always needing help.⁸

Paul pens a list of questionable activities that one might expect among immoral derelicts but not Bible-believing Christians. The first one he mentions, wild partying, is a reference to the late night, riotous procession of half-drunken, carousing partygoers who after supper parade through the streets with torches and music in honor of Bacchus or some other idol deity while stopping to sing and play before the houses of their friends. This often went on until the early morning hours. The second misdemeanor is intoxication. The third despicable act was modestly translated by the KJV as “chambering.” The Greek noun koitē can either mean taking a nap, going to bed, or cohabitation. Thayer in his Greek Lexicon clearly states that as used here it means fornication.

The fourth worthless activity is described by Thayer as: “Wanton acts or manners such as filthy words, indecent bodily movements, unchaste caressing of males and females.” Today we can see this demonstrated in certain lewd and suggestive dances. The fifth unwanted behavior is described by Paul as arguing and fighting, followed by jealous rivalry. In other words, trying to outdo each other in order to impress. The real question is: why did Paul think it was necessary to warn the Roman believers against such sinful behavior?

Such teaching was not new to the Apostle Paul. As a Jewish Pharisee, he had studied and read what the early Jewish fathers had taught. For instance, the great Jewish Rabbi Hillel once taught that the person who grows fat increases the number of worms needed to devour their dead body. In the same way, the person who increases their possessions increases worry. Also, the person who increases acts of immorality increases guilt. But the person who increases their reading of the Torah increases life; one who increases study increases wisdom; one who increases counsel increases understanding; one who increases charity increases peace. Although a person who develops a good reputation acquires a good life for today, the person who acquires a good understanding of Scripture has acquired a better life for the World to Come.⁹

Then in his commentary on the Ethics of the Fathers, Rabbi Bartenora echoes what Hillel stated about the person who engages in much eating and drinking to the point that they become fat and fleshy, increasing the number of worms that will attack them in the grave. He goes on to say that the effect the maggots have on the body of the dead is similar to the effect of an infection has for living flesh. He acknowledges that Hillel is trying to help us understand that all increases can prove difficult for an individual except for the increase of study in the Holy Scriptures which increases a person’s wisdom and kindness.¹⁰

We are told that such over-the-top partying and carousing were commonplace during the Roman Empire. One Roman historian tells us that during the time of the Roman emperor Vitellius (15-69 AD), that overdoing things and cruelty was like a plague. The emperor divided his feasts into three, sometimes into four, a day. They all began with breakfast,¹¹ followed by lunch, then dinner which ended with a drinking contest. The emperor was more than able to do justice to all of them utilizing his habit of taking medicine to induce vomiting. Moreover, he had himself invited to each of these meals by different celebrities on the same day, and the menu for any one of them never cost less than four hundred thousand sestertius.¹²

Most notorious of all was the dinner given by his brother to celebrate the emperor’s arrival in Rome at which two thousand of the choicest fish and seven thousand birds are said to have been served. He himself eclipsed even this at the dedication of a platter, which on account of its enormous size, he called the “Shield of Minerva, Defender of the City.”¹³ On this, he mingled the livers of pike, the brains of pheasants and peacocks, the tongues of flamingos, and the semen of [sea] lampreys brought by his captains and triremes [ships] from throughout the whole empire; from Parthia to the Spanish strait. Besides being a man of an appetite that was not only boundless but also regardless of time or decency he could never refrain himself, even when he was sacrificing or making a journey, from snatching bits of meat and cakes amid the altars, almost from the very fire and devouring them on the spot. And as his chariot bumped along the cobbled roads, snacks that were smoking hot, or even those left over from the day before, were brought to him.¹⁴

So it is no wonder that Paul’s admonition about proper conduct and behavior by Christians was commented on from an early church perspective right up to the medieval ages. Origen calls them the works of darkness, which are also called the “works of the flesh,” in which people surrender the passions of their flesh to luxury and uncleanness rather than to holiness and the Lord. When reading the word “Reveling,” we should understand that it refers to dishonorable and extravagant banqueting, which inevitably is prone to sexual immorality. And “Quarreling and Jealousy” are really acts of the mind, but like everything else here, they are called acts of the flesh.¹⁵

Ambrosiaster admits that it is true that most people do not sin in public, so let us behave as if we were constantly in the public eye. For there is nothing more public than the truth. Crimes are hatched after drinking large supplies of wine, and many kinds of lust are also stirred up. Therefore, banquets of this kind are to be avoided. Debauchery is another result of this sort of thing. Paul was right to warn them against quarreling and jealousy because both of these things lead to hostile actions.¹⁶

Chrysostom does not believe that Paul forbids the use of alcohol; he is opposed only to its excessive use. Nor does he prohibit sexual intercourse between married couples; rather, he is against fornication between unmarried couples. What he wants to do is to get rid of the deadly passions of lust and anger. Therefore, he does not merely attack them but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking.¹⁷

And finally, Pelagius gives his view. For him, just as the light of day keeps everyone from doing what they would freely do at night, so too, knowledge keeps us from ignoring the commands of the Law. A revel is a luxurious banquet, but we have a spiritual feast. Moreover, that drunkenness is ruinous and an occasion for debauchery is further proved by the fact that Paul has added “licentiousness.” That quarreling and jealousy are also objects of reproach is demonstrated both here and by many other examples¹⁸.¹⁹

Medieval Reformer Martin Luther spends quite a bit of time on this verse, mentioning that it was the text by which St. Augustine was converted. But at the same time, Luther also mentions the fact that St. Jerome in his history tells how the Roman church took the six vices mentioned in this verse and allowed them to ascend to such oppressive levels that they impacted the church in a negative way. Luther also notes that the Apostle Peter also addresses the vices that were rampant in Rome in his day.²⁰ In Luther’s mind, what he saw in Rome during his day far exceeded what the Apostle Paul describes here. Luther then goes on to treat each of these vices and compares them to Paul’s other writings, mentioning that what were admonitions here can be found as commands in letters Paul wrote from his prison cell in Rome.²¹

Walter Lippmann (1889–1974) was an American writer, reporter, and political commentator, famous for being among the first to introduce the concept of the Cold War, coining the term “stereotype” in today’s modern psychological meaning, and critiquing media and democracy in his newspaper column and several books. In one of his opinion pieces, he made this statement: “The study of error is not only in the highest degree prophylactic [protective], but it serves as a stimulating introduction to the study of truth.”¹

It has been proven that errors are often the cause of accidents, and accidents always happen accidentally. But unfortunately, the traditional approach to accident investigation is still fuzzy because of our preoccupation with the root cause. That’s despite the fact that it is now well-known that there is never one thing wholly responsible for an accident.

In other words, there is no one single factor. Accidents are caused by multiple interacting factors, and often even normal, commonly accepted behaviors most can play a role in adverse events. Root cause thinking ignores the complexity of accidents – as well as the many factors that contribute to them.

On top of this and despite the best intentions, there is a tendency for investigations to focus on those individuals close to the event, such as the airplane pilots, bus drivers, ship captains, etc.

But accidents can often arise from the decisions and actions of all actors within the system including regulators, CEOs, managers, supervisors and front-line workers. Often these seemingly unconnected decisions occur years before the event itself. Even in the case of willful violations, there is typically a myriad of interacting factors that enabled the incident to happen.

The responsibility for accident causation is, therefore, shared across the system in which it occurs. Yet, for various reasons, there is often a desire to blame an individual. As a result, we tend to focus on and even punish individuals and fix only parts of the system rather than the system itself. And broken systems invariably fail again and again.

So how can we do accident prevention better? The key lies in gathering and understanding appropriate data about accidents, as well as near-miss events where system failure was prevented. Critically this data needs to describe the actors and contributory factors across the overall system along with the interactions that cause hazardous situations and shape behavior. Organizations need to continuously collect and analyze such data so they can understand what the systemic problems are that create unsafe performance – and they need the right tools to help them do this.

As Lippmann said, study the error in order to find the truth. This requires the need for incident reporting and analysis. This has been well-known for some time now. But the systems adopted are often not underpinned by an understanding of accidents and how they unfold. The data they collect doesn’t tell the whole story. There is an inordinate focus on a root cause or the individual deemed to be responsible, overlooking important factors that play a role. Yes, it is alright to go in search of the error, but not at the expense of finding the truth.

If we find these factors evident in a corporate, societal, national, religious or even a family setting, they must also apply to our personal setting. Just looking for why we made a mistake is incomplete until we examine everything that can lead us to the truth. The Scriptures are very helpful in pointing out where we can begin. Jesus was in the middle of His struggle to stay alive when those he depended on the most were found sleeping. Jesus woke them up and after telling how disappointed He was they could not stay awake for even one hour, He then passed on to them this advice: “Watch and pray so that you will not be tempted. Man’s spirit is willing, but the body does not have the power to make it happen.”²

What Jesus was saying here is that the inward good in us that helps us do what is right is often not strong enough to overcome the outward bad in us that wants to go against what is right. You know that the speed limit is 65 mph, but your foot on the accelerator keep pushing the car forward to 75 mph. So when a deer suddenly crosses the road ahead of us, or the car that we are tailgating throws on its brakes and we are not able to stop in time, we already know who we’re going to blame. When the police come to investigate the accident, we point to the animal or the driver ahead of us, instead of admitting that we saw the warning signs of deer crossing or did not keep sufficient distance between the car ahead of us to give sufficient braking room. What we don’t say is that we got up late and were rushing to our next appointment. And the reason we got up late is that we didn’t set our alarm. We search for a root cause instead of acknowledging the whole truth.

The Apostle Paul was also aware of this tendency. One of the problems he faced were Christians who did not guard themselves against the influence of unconverted friends and were eventually let astray back into their old sinful habits. This must have been the case in Corinth because Paul had to write and tell them not to be fooled by anyone’s persuasive arguments, people who want to do what is wrong will often convince those who want to do right to go along with the crowd.³ When a believer is asked to join their workmates to go out on the town to celebrate their company’s new contract that will result in a pay raise, they let their friends know that they don’t drink alcohol. Their friends are okay with this and that’s enough to make them give in and go.

But during the outing, they are convinced to join in what looks like a harmless game of penny poker. Sure, why not, it’s only pennies. But as the game progresses, it becomes a nickel game, then a dime game, and finally a dollar game. When they all leave the bar, the Christian realizes they have squandered the money meant to pay the rent or buy groceries for their family. So when they confess what happened to their spouses, they blame it all on their friends or the game, when, if they tell the truth, the responsibility rests squarely on them

The writer of the Letter to the Hebrews echoes the same truth that Paul espoused. There were those believers who were reluctant to take the time to really study God’s Word and apply themselves to what they were being taught. The author of Hebrews accuses them of wanting to remain babies in their faith, only desiring milk instead of solid food.⁴ So he tells them that babies are not expected to know all the differences between right and wrong, that is only meant for those who grow and mature. The same is true of a believer if they stay uninformed as to what God’s Word teaches, they’ll be unable to know the difference between what is righteous and what is sinful.

What does that mean? It means that believers who purposely avoid learning more about their faith and what the Gospel teaches, are much more prone to go against God’s Word and sin against Him. But when they are shown the truth, they quickly look for a root cause. Often it’s because of their work schedule, or duties at home, or that they have trouble concentrating. The fact is, they were unwilling to go against their desire to remain as they are so that less will be expected of them. In other words, they are not guilty because of ignorance.

And finally, the Apostle James has a word for the wise in his letter. Apparently, there were some believers who made a big deal out of being holier than thou than others. They chided everyone who did not follow their example in saying prayers, reading devotionals, going to church every Sunday, etc. But James tells them, more or less, they are clouds without rain. They know what God expects of them but they have no interest in pleasing Him, only themselves.⁵ So when they are confronted with a message or teaching that points out their hypocrisy, they don’t bother to look deeply into why they made such an error because they don’t want to admit the truth.

Lippmann was right. We have to study the error if we want to get to the truth. Until that happens, we will constantly be burdened down with a sense of guilt because we know we are not telling the truth of why we went wrong, why we committed an obvious mistake in spite of all the warnings we may have received. But Jesus gave us a silver bullet to destroy this illusion and mirage that follows us around like a millstone tied to our necks. He was direct when He pointed out that once we accept the truth, the truth will set us free.⁶ – Dr. Robert R Seyda

EVERLASTING LOVE

I found this story on a website, and it touched my heart so I hope it touches yours. The writer did not give his name, but I’m glad he shared this story so all of us could be moved by everlasting love.

The gentleman who shared this was telling about how many years ago he spotted a wallet laying in the parking lot of a grocery store not too far from where he worked. He stopped, bent over, picked it up, hoping to find the identity of the owner inside. All he found was three dollars and folded up the envelope. So he quickly unfolded the envelope but the mailing address had faded out, only a return address label remained. He then opened the envelope to see if the owner’s name might be inside.

The letter had been written in beautiful feminine handwriting on a powder blue stationery with a little flower in the upper left-hand corner. It was a “Dear John”” letter that told the recipient, whose name appeared to be Michael, that the writer could not see him anymore because her mother forbade it. Even so, she wrote that she would always love him. It was signed, “Hannah.” He looked again at the letter and saw that it had been written in 1924. He quickly calculated the time and saw that it had been penned some sixty years ago.

He said it was a beautiful letter, but there was no way, except for the name Michael, that the owner could be identified. This was before the internet and Google, so he thought of calling the operator to see if there was still a phone listing for the return address on the envelope. He told her how he found the wallet, and why he was so interested in getting it back into the hands of the owner. The operator told him that she would be unable to help him because that information was private. But he insisted that they give him some clue as to where he could call to see if that individual was still there. The operator told him she’d have to speak to her manager. After a few seconds, the manager came on the line and asked how she could help him.“Miss,” he began, “I know this is an unusual request. I’m trying to find the owner of a lost wallet that I found. Is there any way you can tell me if there is a phone number for a return address that was on an envelope in the wallet? She agreed to call the number listed and tell them about the wallet and see if they knew who it belonged to.

He waited a few minutes and then the operator came back on the line. “I have a party who will speak with you who lives at that address.” A lady came on the line and so he asked her if she knew anyone by the name of Hannah who once lived at that address. She gasped, “Oh! We bought this house from a family who had a daughter named Hannah. But that was 30 years ago!” “Would you know where that family could be located now? he asked. “I remember that Hannah had to place her mother in a nursing home some years ago,” the woman said. “Maybe if you got in touch with her there, maybe she might be able to help you find her daughter.”

She gave him the name telephone number of the nursing home and he called the number. They told him the old lady had passed away some years ago but they did have a phone number for where they thought the daughter might be living. He thanked them and phoned. The lady who answered explained that Hannah herself was now living in another nursing home. By this time, he was wondering if all of this was worth his time. Why make such a fuss over finding the owner of a wallet that had only three dollars and a letter that was almost 60 years old?

Nevertheless, he called the nursing home in which Hannah was supposed to be living and the man who answered the phone told him, “Yes, we have a Hannah staying with us.” He discovered that the nursing home was only blocks away from the grocery store where he found the wallet. Even though it was already late in the day, he asked if I could come by to see her. “Well,” he said hesitatingly, “if you want to take a chance, she might be in the dayroom watching television.”

He thanked the man and drove over to the nursing home. The nurse at the desk and a security guard greeted him at the door. They accompanied him down the hallway to a large day room where the nurse introduced him to Hannah. She was a sweet, silver-haired lady with a warm smile and a twinkle in her eye. He introduced himself and told her about finding the wallet and showed her the letter. The second she saw the powder blue envelope with that little flower on the left, she took a deep breath and said, “Young man, this letter was the last contact I ever had with Michael.”

She looked away for a moment deep in thought and then said Softly, “I loved him very much. But I was only 16 at the time and my mother felt I was too young. Oh, he was so handsome. He looked like Sean Connery, the actor.” Then she continued. “Michael Goldstein is his name, and he was a wonderful person. If you should ever find him to give him his wallet back, tell him I think of him every day. And, she hesitated for a moment, almost biting her lip, “Tell him, I still love him.” She smiled as tears began to well up in her eyes. She explained that she remained single because she never met anyone who measured up to Michael.

He thanked Hannah and said goodbye. As he walked by the front desk toward the door, he still had the wallet in his hand. The guard asked if the elderly lady was able to help him. He told him she had given me a lead. “At least now he had a last name. But I think I’ll let it go for a while. I spent almost the whole day trying to find the owner of this wallet.” It was a simple brown leather case with red lacing on the side. When the guard saw it, he exclaimed, “Hey, wait a minute! That’s Mr. Goldstein’s wallet. I’d know it anywhere with that bright red lacing. He’s always losing that wallet. I must have found it in the hallways and outside at least a dozen times.”

When he heard the name “Goldstein” the man’s hands began to tremble. “You know Mr. Goldstein?” The guard nodded “yes.” Do you happen to know his first name, the man asked. The guard told him that his name was Michael but everyone called him Mike. His room is over on the south wing. He quickly thanked the guard and ran back to the nurse’s station. He told her what the guard had said. So this time the nurse led him to the south wing where they came to Michael’s room. She said that Michael was a darling old man and that he liked to read at night.

We went to the only room that had any lights on and there was a man sitting in a chair reading a book. The nurse went over to him and asked if he had lost his wallet. Mr. Goldstein looked up with surprise, put his hand in his back pocket and said, “Oh my, it’s missing!” “This kind gentleman found a wallet and we wondered if it could be yours?” He handed Mr. Goldstein the wallet and the second he saw it, he smiled with relief and said, “Yes, that’s it! It must have dropped out of my pocket this afternoon. I want to give you a reward.” “No, thank you,” he said. “But I have to tell you something. I hope you’re not mad but I read the letter in hopes of finding out who owned the wallet.”

The smile on his face suddenly disappeared. “You read that letter?” The man replied, “Not only did I read it, I think I know where Hannah is.” The old man suddenly grew pale. “Hannah? You know where she is? How is she? Is she still as pretty as she was? Please, please tell me,” he begged. “She’s fine…just as pretty as when you knew her,” he said softly. The old man smiled with anticipation and asked, “Could you tell me where she is? I want to call her tomorrow.” Michael then grabbed the man’s hand and said, “You know something, mister, I was so in love with that girl that when that letter came, my life literally ended. I never married. I guess I’ve always loved her.”

At this point, the man began to get very giddy with excitement. So he said, “Mr. Goldstein, would you like to come with me. I’ll show you where Hannah is.” Michael trembled as he rose to his feet. They went to the nurses’ station and then over to the north wing of the nursing. The hallways were empty now and only one or two little lights were on in various rooms. They made their way to Hannah’s room where she was sitting watching the television.

The nurse walked over to her. “Hannah,” she said softly, pointing to Michael, who was waiting in the doorway, you have a special visitor. Hannah adjusted her glasses, looked for a moment, but didn’t say a word. Michael said softly, almost in a whisper, “Hannah, it’s me, Michael. Do you still remember me?” She gasped, “Michael! I don’t believe it! Michael! It’s you! My Michael!” He walked slowly towards her and they embraced. The nurse and the man quietly left with tears streaming down our faces. “See,” he said to the nurse. “See how the Good Lord works! If it’s meant to be, it will be.”

About three weeks later the man got a call at his office from the nursing home… “Can you break away on Sunday to attend a wedding? Michael and Hannah are going to tie the knot!” It was a beautiful wedding with all the people at the nursing home dressed up to join in the celebration. Hannah wore a light beige dress and looked beautiful. Michael wore a dark blue suit and stood tall. They made him their best man. The hospital gave them their own room and if you ever wanted to see a 76-year-old bride and a 79-year-old groom acting like two teenagers, you had to see this couple.

As I read this story, I thought of how much I loved Jesus the day He came into my life. That was almost 74 years ago. But I’ve only seen pictures of Him, and I don’t really know what He actually looks like. But He made a promise that one day He would come to take me to where He lives so that I can be in His presence for eternity. I don’t know about you, but I can hardly wait until that day comes when at last I will meet my Jesus face to face. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XV)

Robert Haldane gives his explanation of this darkness. For him, if Paul meant heathen ignorance and darkness, that was already past and the day of understanding and knowledge about God was being spread among them. And as to the night of Gentile ignorance being nearly at an end, this is still far from over. Nearly nineteen centuries have passed since this Epistle was written and the night of godlessness, so far from being at an end, still broods over the greater part of the world. So Paul’s reference to the night must be the time of the believers’ life here on earth. In their human state, even with all its light of the Gospel, it is still dark compared to the light of heaven. The day which was at hand was not the day of judgment, but the day of their departure to await the resurection.¹

Charles Hodge sees it differently. As far as he’s concerned, the meaning of this verse is very obvious. Night or darkness is the common emblem of sin and sorrow; day or light, that of holiness and happiness. The meaning of the first clause, therefore is, that the time of sin and sorrow is nearly over, that of holiness and happiness is at hand. However, if we adopt this understanding it will depend on the interpretation we give to the preceding verse. If that verse refers to the destruction of Jerusalem, then Paul means to say, that the night of persecution was nearly gone, and the day of peace and prosperity to the Gentile churches was at hand. But if verse 11 refers to our final salvation, then this verse means that the sins and sorrows of this life will soon be over and the day of eternal blessedness is about to dawn. The latter view is the one Hodge prefers.²

Then Hodge goes on to note that Paul continues this beautiful figure throughout the verse. That’s why Paul admonishes the believers in Rome, and us, to get rid of those things done that we don’t want others to see and put on the armor of light so we can do everything out in the open. This armor of light means those virtues and ethics which people are not ashamed of because they will be seen by all. Paul probably used the word armor, instead of works, because these virtues constitute the offensive and defensive weapons with which we are to use when we contend against sin and evil.³ The Greek verbs apotithēmi “cast off”⁴ and endyō “put on”⁵ suggest the idea of bodily covering. We are to throw off what we are wearing and put on something different. The garments which belong to the night are to be laid aside, and we are to array ourselves in those suited to the day.⁶ We must also add, that such clothing and armor are figures of speech for our appearance to this world – the way people see us act, talk, and live.

Albert Barnes focuses on the armor each Christian should be equipped with. He notes that the word armor properly means arms, or instruments of war, including the helmet, sword, shield, etc.⁷ It is used in the Last Covenant to denote the “instruments” which the Christian has, or the “means of defense” in their battle where they are represented as soldiers contending with their foes and includes truth, righteousness, faith, hope, etc., as the instruments by which they are to gain their victories. When he wrote the Corinthians, Paul called it “the armor of righteousness on the right hand and on the left.”⁸ It is also called “armor of light” because it is not to accomplish any deeds done in darkness or of crime; it is appropriate for those who are upright, who are seeking a pure and noble goal. Elsewhere, Paul says that believers are represented as “children of light.”⁹ By the armor of light, therefore, the Apostle means those graces which stand opposed to the deeds of darkness; those graces of faith, hope, humility, etc., which are appropriate to those who are the children of the day and which will be their defense in their struggles with their spiritual foes¹⁰.¹¹

Charles Spurgeon, preaching on this text, asks: “What, then, is ‘the time‘ which Paul would have us know is close at hand?” Spurgeon wonders if it is the early morning in this life or the dawning of eternal life? The Son, like the sun, has scattered the thick darkness of nature’s intelligence. We are now enjoying His first golden beams – the time that starts the birds to singing – the time of the dew of grace and of the fresh breath of the Spirit. It is not full day yet but, still, the night is fading and the perfect day of our salvation is arriving when body and soul will be delivered from every trace of the work of Satan. That day is “nearer than when we first believed.” The light and heat of day are increasing. The darkness and chill of night are diminishing. We are getting further away from the power of ignorance, sin, and despair. We are getting more and more under the influence of spiritual knowledge, holiness, and hope! The Apostle would have us know for sure that the true light of God now shines, especially that which will grow brighter and brighter unto a perfect day!

Spurgeon continues with his thoughts by asking what is the next thing a believer is supposed to do now that they are awake? Wouldn’t it be natural that they should get rid of their pajamas and get dressed for their day’s work? When you meet your friends in the morning, you don’t see them still wrapped in the sheets which covered them at night. If we did, we might conclude that they are being taken to a mortuary. Our bed-clothes must give way to our work-clothes if we are to get ready for a good day at work. Of course, it goes without saying that first, we must take off one before we can put on the other. Spurgeon says that as simple and plain as this illustration is, it conveys a lesson which we should all try to remember. Sins and worldly living are to be discarded when we put on the garments of the light of God. Spurgeon then tells about a man in his congregation who claimed to be a Christian but all he really did was cover his sinful character with the robes of religion.

Spurgeon goes on the point out that there is more to it than this. Think about it, Christ did not come to save you in your sins but from your sins! Anger and loose-living, and such like, must be gotten rid of! Christ never came that we might christen our anger in the name of being open and honest, and our immoral living in the name of personal freedom! The rags of sin must come off if we are to put on the robe of Christ. The love for sin must die before the love of Christ can take its place! There must be a renouncing of the practices and habits of sin, or else a person cannot be a Christian! It will be an idle attempt to try and wear religion as a sort of sanctified cloak to cover our present sins. As the Scriptures say, the King’s daughter is all glorious within, or she would never have been given her clothing embroidered with gold.¹²

Also, says Spurgeon, the vision of Zechariah teaches us the way of the Lord – when he saw Joshua [the High Priest] clothed with filthy garments, the Lord did not put upon him a clean, stainless garment over those rags. He first said, “Take away the filthy garments off of him.” And then He added, “See, I am taking your guilt away. I will clothe you in fine robes.”¹³ Spurgeon then explains you must be cleansed in the blood of Jesus before you can be clothed in the white linen which is the righteousness of the saints!¹⁴ In other words, now that we have been awakened from being asleep in a backslidden condition we must take off our contaminated clothing in which we served our sinful tendencies, Until we do so, we cannot put on the pure robes of sanctification that are washed clean by the blood of the Lamb of God.

Spurgeon finishes by summarizing that up until now he has been describing believers getting up from their sleep of inactivity and getting rid of their worldly clothing. But now it is time to put the garments of a sanctified, awake Christian. They should go into their dressing room and get themselves dressed and ready for the day. But not just any garment, Paul says that we should put on the armor of light. Wait a minute! Did Paul say “armor.” Why armor? Isn’t the battle with sin over? Hasn’t the lack of awareness of being in such danger now gone? Are we are no longer afraid of those sinful tendencies and temptations which used to come at night because the daylight of God’s Word has come? If so, why then should we put on an armor? Here’s why. Because it makes sense to put on an armor when you know that while one battle has been won, the war is not over.

Brothers and sisters, says Spurgeon, you might as well get ready for conflict for it is sure to come. So it only makes sense to be ready from the start. Arm yourself according to the dangers you will meet with during the day. Your journey is not finished yet, the land of peace and joy is yet further down the road. Young converts often think that once they are saved that heaven is only a step away, but that is not so. They will get there one day, but the time is not yet. They are in enemy territory. That’s why the armor of light is so necessary. Perhaps, before you finish your breakfast an arrow of criticism will be shot at you by your detractors. Or you may come downstairs after your morning prayers feeling as safe as if you were among the angels, but must not forget there are fallen angels awaiting you with their stories meant to tempt you. That means, all of your foes may not be waiting for you out in the world but can be found in your own household and they may wound you at your own table!¹⁵ This may sound disingenuous to some of us, but it is all too true for some.

One Jewish scholar sees what Paul says here reflected in a number of verses in the First Covenant where God is said to be clothed in garments of strength and justice: (All quotes are from the Complete Jewish Bible).

Psalm 93:1 – Adonai is king, robed in majesty; Adonai is robed, girded with strength; The world is well established; it cannot be moved. Isaiah 59:17 – He put on righteousness as his breastplate, salvation as a helmet on his head; he clothed himself with garments of vengeance and wrapped himself in a mantle of zeal. Isaiah 63:1,2 – Who is this, coming from Edom, from Botzrah with clothing stained crimson, so magnificently dressed, so stately in his great strength? “It is I, who speak victoriously, I, well able to save.” Why is your apparel red, your clothes like someone treading a winepress?

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XIV)

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XIII)

The Apostle Paul also had a wake-up call for the Ephesians: “The light makes everything visible. This is why it is said, ‘Awake, O sleeper, rise up from the dead, and Christ will give you light’.”¹² This was Paul’s warning for those who had become complacent in their Christian walk with God. That’s because from the moment Christ disappeared from the view on the day of His ascension the countdown began on His return. It doesn’t take a mathematical genius to figure out that with over 2000 years having passed from that day till now, the time left between and departure and return has shortened considerably.

John Calvin called Paul’s words here an exhortation. In other words, an attempt to incite them into action. We should all be aware that the rays of eternal life are already shining on us, as it were, at the dawn of Christ’s coming. We ought, therefore, do out in the open what needs to be done for everyone to see. But at the same time, don’t be guilty of doing things in the open that are only done in the dark. When we are not careful and do things not expected of a believer, we cancel out all the good things we’ve done up until then.

That’s why we, who always stand in the sight of God and of angels, and whom Christ, the true Sun of righteousness has invited into His divine presence, must be aware that He sees everything we do, good or bad. So be careful, be conscious of the fact that you are walking in a world full of moral pollution. Keep your heart and hands clean so you do not become contaminated. Calvin says that the importance of these words is this: Since we know that the seasonable time has already come in which we should awaken from the sleep of indifference, let us get rid of whatever is done in the dark because the light is coming in which all we say and do will be seen by everyone. It’s daytime! Get up! Get busy! Get going!³

John Bengel illustrates what Paul is saying here. When a believer hears the alarm bells of faith, it means the morning has dawned. They must shake off sleep, get up, and get ready to go to work. To just lay there will only invite sleep to take over again. The message of the Gospel always aims at higher and higher degrees of competence and presupposes that the old way of doing things is not getting the job done. Something newer must be implemented and followed, something that corresponds with the knowledge that our salvation is nearer now than ever before.

In Bengel’s mind, the Apostle Paul believes that the path a Christian follows, once begun, proceeds onward continually and draws nearer and nearer to its goal. Paul had long ago written both his epistles to the Thessalonians. Therefore, when he wrote of the nearness of salvation, he wrote about it constructively. But now, years have passed and he must repeat his message with greater urgency.⁴ We find in the Book of Hebrews where the day of salvation is spoken of as being near.⁵ But here, salvation is as near to us as daybreak. The believer who starts out with great energy and enthusiasm must not tire now that they are much closer to their goal. They are nearer to the finish line because they’ve made progress. So now is not the time to recede, but proceed!⁶

Adam Clarke tells us that some Bible scholars think that this passage should be understood this way: We have many advantages over those who lived in Paul’s day. Salvation is nearer – the whole Christian faith system is more fully explained, and the knowledge of it more easily acquired than before. Because of that, greater progress in religious knowledge and in practical righteous living is now expected and required of us. Unfortunately, many have been too neglectful in taking up the challenge to go all out for Christ. Deliverance from the persecutions like those in Paul’s day is more common today, so it has been easier to grow comfortable in this world. So Paul’s message for us today is that we must be cautious not to develop a lackadaisical attitude toward the urgency of his call to action.⁷

And Robert Haldane echoes those same thoughts by noting that a considerable amount of time had passed since the church at Rome was organized and the brethren who were first called to the knowledge of the truth were now approaching the day when they would be called from this earth to their place of rest to await their entry into the land of promise. The closer we get to leaving this world and entering into a state of glory ought to have a greater impact upon Christians today. It should make them think less of this world, and more of that land in which they are about to become eternal inhabitants.⁸

Charles Hodge gives his interpretation of what Paul is saying here about the Day of Salvation being so near. He explains that there is nothing in the Scriptures, nor in this immediate context, that would make us believe that Paul thought the return of Christ was at hand when he tells his readers that their salvation was nearer than when they believed. The third and most common, as well as the most natural interpretation of this passage,  is that Paul simply meant to remind them that their personal time of deliverance from this world of sin and sorrow through death was near. Furthermore, that any sins and temptations they had to deal with along the way would soon disappear like the morning dew does at the rising of the sun.

The salvation, therefore, intended here is the consummation of the work of Christ in their own lives and their deliverance from this present evil world and introduction into the purity and blessedness of heaven. Eternity is at hand! This is the solemn consideration that Paul urges on his readers as a motive for increased devotion and determination.⁹ In other words, for those who die in the faith and go to there eternal rest, their days are over. There is no returned to complete unfinished work. The Day of Resurrection is not the end date for everyone, only those who are living at the time. Our time to finish this journey here on earth may be only years, months, weeks, or even days away. That’s why Paul’s message is so relevant for us today.

Albert Barnes offers his insight on Paul’s call for believers to awaken. He believes that Paul has chosen a beautiful illustration. The dawn of day, the approaching light of the morning, is the time to open one’s eyes and get ready to face the day. In the darkness of night, people sleep, but in the brightness of day, people get up and get busy. The world had been stuck in the night of paganism and sin. At that time it was to be expected that they would sleep the sleep of spiritual death. But now the morning light of the Gospel has dawned. The Sun of Righteousness has arisen. It is time, therefore, for people to stop sleeping and get up to greet the day. It is no longer time for sleep, but spring into action.¹⁰

The same idea is beautifully presented by Paul when he wrote the Thessalonians.¹¹ The meaning is, that up until now many believers have allowed themselves to fall asleep in a world dark with sin. But we are supposed to walk in the light of the Gospel. We know our duty. We are sure that the God of light is around us, and is a witness to all we do. We are soon going to meet Him, and it makes sense that we should get busy and to do those things Jesus commanded us to do. They are deeds which allow the bright shining of the light of truth to shine through us for all the world to see. So get up! Get going! Before you know it the day will be over when we can no longer do what we were saved to do. Who wants to meet our returning King with empty hands?¹²

Preacher Octavius Winslow speaks about what he calls the believer’s progress in the divine life. He suggests that believers commune with their own heart as to their progress in holy living. It is impossible to know exactly how far we’ve traveled on our heavenward way, the stages we have completed, the goals we have reached if we don’t communicate with ourselves. The sea captain examines his ocean-chart, the traveler the milestones along the road to mark the progress they have made toward home. How much more should each pilgrim do the same as they make their way toward that heavenly city of eternal light!

Winslow continues by pointing out that everything in nature is advancing – nothing is stationary. You don’t plant trees and expect them to remain the same. They grow and get bigger. Progress is the universal Law of the universe. So why should the renewed soul of a heaven-bound traveler be the only one to stand still? Should the living water poured into the soul of the regenerate be left to grow stagnant? Is the kingdom of grace alone exempt from the operation of this Law of progress? So ask yourself this question: How high is my sun in the spiritual heavens? How near is it to its glorious setting? How far away am I from the haven of rest for my soul, where I will be sheltered from the storm as I await my glorious resurrection? Paul says it is high time to awaken out of sleep: for now is our salvation nearer than when we first believed.¹³

Charles Spurgeon preached a similar message. He was concerned at how deep in sleep some professing Christians had drifted! How utterly insensible they had become to the sins and sorrows of those around them. Yes, they believe God has His people and they are very glad they are His children, that is, as long as He doesn’t bother them while they take a nap. They don’t seem concerned that the world around them is under the control of the wicked serpent, causing multitudes to perish in their sins. They are sad to see it happen, but being sorry is about as far as they will go. It doesn’t cause them any sleepless nights, and it doesn’t interrupt their dreams. They are not interested in it enough to make them uncomfortable. After all, God is in control so they really have nothing to do with what’s going on. As long as all is well with their souls, that’s what really matters.

Spurgeon then goes on to make this point: Christ is preparing heaven for us, and His Spirit is preparing us for our arrival. Well, then, if we are getting ready for heaven, we ought to be more awake, for sleepiness does not apply to heavenly beings. Heaven is the home of activity, not the dormitory of unconsciousness. When our bodies are raised from the dead, they will enjoy life and energy, and be forever free from fatigue and sluggishness. Let us, as we are getting ready for our celestial gathering be more full of life and energy.¹⁴ In other words, heaven will take care of those things that make us tired and weary down here, but it will not be a place where people lay around doing nothing. You may wear yourself out doing what He wants you to do here on earth, but once we arrive in heaven there will be enough energy to keep us going for eternity.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XII)

Karl Barth makes the point that Love is incapable of contradiction. Love does not enter into competition; and, therefore, it cannot be defeated. And since it can only hate when it comes to evil,¹ it is, therefore, the action which is altogether preeminent over all evil. If it were possible for Love to do wrong in the midst of evil, it would make itself incompetent under all circumstances. That would mean, that if, as a protest against the course of this evil world, we would stop loving, that would prove that we do not love God. Therefore, we would be unable to offer ourselves as a living sacrifice and would not have our minds renewed.² This is the relentless, impelling, earnestness of the command of Love; and – therefore, Love does fulfill of the Law.³

Jewish scholar David Stern admits that even Messianic Jews live with that tension. But so do Gentile Christians, and likewise non-Messianic Jews. For even the most orthodox Jew, even one who, for the sake of argument, knows every halakhic [Jewish Law] ever enacted, would, as a practical matter, have to reach their own conclusions as to what the Law requires of them, at least in border-line situations; if at such moments, they are not operating in love, their decision will be wrong. Conversely, an approach which disregards legal rules and precedents guarantees a lower standard of ethical action, since each individual will have to “reinvent the wheel” as they rediscover for themselves accumulated wisdom and expertise. This Jewish writer thinks the best position is to avoid both the stiff application of the Law and the unreliability of subjective love-feelings. It combines the sensitivity of Spirit-inspired love (which is more than a mere feeling – it implies loving action) with respect for ethical instruction in Halakhah [Jewish Law] and other laws seeking to draw from the full complement of God-given human and supernatural resources – good and loving responses in all circumstances.⁴

Verse 11: I say this because you know that we live in an important time. Yes, it is now time for you to wake up from your sleep. Our salvation is nearer now than when we first believed.

When these words were written, in the mind of the author the coming of Christ was imminent. Now over 2000 years later as we read them, should we take them seriously since they were apparently meant for another time and place? By all means! Paul was a tool of God’s divine inspiration. Even though he spoke to his generation, God knew that future Christians would need this admonition, not in the future tense, but with the impact of the present tense imperative.

Jesus pointed out to the religious leaders of His day that while they are cognizant of the signs they see in nature such as a red sky at night is a sailor’s delight but a red sky in the morning is a sailor’s warning, they seemed oblivious to the spiritual signs being shown to them.⁵ Later on, Jesus would tell His own disciples that they too must be aware of the signs of the times. So he told them to always be on the lookout.⁶

 That’s why the Apostle Paul cautioned the Thessalonians: “You do not need anyone to write to tell you when and at what kind of times these things will happen. You know for sure that the day the Lord comes back to earth will be as a robber coming in the night. When they say, “Everything is fine and safe,” then all at once they will be destroyed. It will be like pain that comes on a woman when a child is born. They will not be able to get away from it.”⁷

When we see some Christians who are seemingly asleep in their walk with Christ, we want to be like the ship captain with Jonah on-board. In the middle of the storm when things started getting bad, we read that the “ship’s captain found Jonah and yelled at him, ‘What are you doing sleeping down here? Get up! Call on your god!’”⁸ Jesus had His own illustration about ten young ladies who were part of a wedding entourage. Five of them thought ahead and took extra oil just in case their wait would be longer than they planned, but five of them didn’t bother to plan ahead. So when the call went out that the groom had arrived, those who didn’t bring extra oil were left in the dark.⁹

And what about the parable Jesus told His disciples the estate owner who went on a long trip. Jesus said: “The man gave each one of his servants some work to do. He told the one standing at the door to watch. In the same way, you are to watch also! You do not know when the Owner of the house will be coming. It may be in the evening or in the night or when the sun comes up or in the morning. He may come when you are not looking for Him and find you sleeping. What I say to you, I say to all. Watch!”¹⁰ And to the Ephesians Paul wrote: “You, brethren, are not in the dark so that the Day [of judgment] might take you by surprise like a thief; for you are all people who belong to the light, who belong to the day. We don’t belong to the night or to darkness, so let’s not be asleep, like the rest are; on the contrary, let us stay alert and sober.”¹¹

Such alerts are not without merit. Jesus was telling His followers that there will be plenty of signs that will warn them of His impending danger. He told them: “When these things start to happen, stand up and hold your heads high; because you are about to be liberated!”¹² And Paul had already written the Corinthians and told them: “While you live in this world, live as if the world has no hold on you. The way of this world will soon be gone.”¹³ The Apostle Peter alerted his readers: “You must be the boss over your mind. Keep awake so you can pray.”¹⁴

When it comes to the reality of doing all the good we can, not to earn salvation, but to earn the words of our Lord: Well done, you good and faithful servant, several early church scholars made comments. Diodore, Bishop of Paul’s hometown of Tarsus tells us that when we realize what the advantages of doing good to others and in charitable giving are, the message of salvation and the reason we were saved becomes easier to understand than it was when we first believed. For when we believed in Christ we did not immediately acquire an exact understanding of what we should be doing, nor was it clear to us what we should stop doing, and what we should continue doing. Wisdom comes with time.¹⁵

Bible scholar Ambrosiaster also saw it as an awakening. As far as Paul was concerned, it was time for the Roman believers to realize that they were not doing all that they should be doing to let their light shine in the darkness of Roman depravity and idolatry. This is what it means to wake up from sleep even though it is still dark – to start working in God’s vineyard as though it were already daytime. For living a good life is a sure sign that a Christian believes in their future salvation. For when a person believes and is baptized they are forgiven but not rewarded. Later, as they walk in the newness of life, they draw nearer and nearer to their home in eternal life.¹⁶ Be reminded that Ambrosiaster is not advocating that living one’s life for the glory of God is a way to salvation, but in gratitude for salvation. This is what Jesus clearly meant when He said: “Let your and good deeds shine out for all to see so that everyone will praise your heavenly Father.”¹⁷

And Chrysostom sees a sense of urgency in what Paul is saying. The day of reckoning and judgment is drawing nearer and nearer for each individual. Anything you want to do for God must be done before you die. There are no good works to perform in the grave. So always keep this in mind: The time is short, the day of resurrection and of God’s judgment is fast approaching. Remember, there is no passing of time when you are at rest with God awaiting the call of resurrection to a new life.

From the moment you die to the moment you are awakened by the sound of the trumpet will seem like only seconds. If you have done everything that was asked of you and are prepared for it, then you have nothing to fear, but if you have not, then look out! Paul is not trying to frighten his readers but to encourage them, so as to detach them from their love of the things of this world. It was not unlikely that at the beginning of their endeavors they would be more dedicated and slacken off as time went on. But Paul wants them to do the opposite – not to slacken as time goes on but to become even more dedicated. For the nearer the King is the more they ought to be ready to welcome Him.¹⁸

And early church scholar Pelagius tells his readers to Grow Up! It is the hour for you to strive for that which is more perfect and complete, for you should not always be children and infants. Let everyone rise from the sleep of indifference and lack of attention. It’s time to let the light of Christ shine in this dark and dreary world. With the increase of knowledge, our salvation is nearer than it was when we became a believer.¹⁹ To which we add the words of Bishop Theodore: “Our salvation” means the general resurrection on the last day, for it is then that we will enjoy true salvation.²⁰ And for Gennadius: Every day the end comes closer; we are already on the threshold of getting in line for our call from the grave.²¹

Verses 10-11 of this chapter generated one of the larger portions of Martin Luther’s commentary on Romans. It is worth reading to understand his take on Paul’s instructions from the point of view of a Reformer in the 16th Century. When it comes to loving our fellowman as much as we love ourselves, Luther says that this command is immeasurably deep, and every Christian should thoroughly explore their heart, mind, and attitude with respect to those around them, as they conscientiously examine themselves to see where their weaknesses and strengths are.

Luther then says that after Paul has instructed us, he admonishes us. This involves what Luther calls indoctrination and exhortation. Indoctrination is needed when someone is ignorant of the facts and cannot distinguish the difference between truth and heresy. According to Luther, Paul uses metaphorical and figurative expressions which are not suited for those who are still infants in their knowledge of God’s Word. He points to where Paul said to the Corinthians: “Think carefully about what is right and stop sinning.”²²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XI)

Martin Luther comments on this verse by saying that humans (by nature) prefer themselves in a selfish way. This negative disposition cannot be corrected unless they put themselves in their fellowman’s shoes.¹ However, fellow reformer John Calvin sees nothing more in what Paul is saying in this verse than that he wanted to prove his point about love being the cornerstone of our obedience to the law by putting |God first, our fellowman second, and ourselves last. Since God intended nothing else by all His commandments than to teach us that our first duty is to love, that’s the priority list He gave us. So it is incumbent upon us to try and do our best to show our love in that order. So it only makes sense that by putting others second, that we show our love toward those in authority, some of whom may be our neighbors. By so doing, we will nourish peace to preserve brotherly love.²

Robert Haldane shares that Paul cites several of the precepts of the second tablet of the Law (Commandments 6-10),³ and observes with respect to each of them, that they are understood in the Law as something that tells us to love our fellowman as ourselves. Nothing can be more evident than that if we loved our fellowman as we should we would not commit those things that hurt or harm them. The Law of the Lord is admirable, both in its simplicity and comprehensives. It is also very reasonable and fair. It requires nothing but what is implied in love. Its prohibitions, then, are not unreasonable restraints upon our liberty, but requests to use our liberty for what’s good concerning those around us.⁴

Douglas Moo makes these points: (1) Paul may mean that love for others is the essential ingredient that must accompany obedience to all the other commandments. We must still obey these commandments, but they cannot truly be obeyed without a loving spirit. (2) Paul may also mean that the demand of love for others replaces the other commandments. When we truly love each other, we automatically do what the other commandments of the Law required. As Paul puts it in verse 10, “love does no harm to its fellowman.” No one who truly loves another person will murder, commit adultery, steal, commit perjury or covet things they possess. Paul has proclaimed that believers are released from the binding authority of the Mosaic Law.⁵ But here in verses 8 and 10, he justifies that by using the term “fulfillment,” which suggests that he views the love command as the prophetic replacement for the other commandments of the Mosaic Law⁶.⁷

Verse 10: Love does not hurt others. So loving is the same as obeying all the Law.

Paul reiterates the maxim that Jesus certainly established,⁸ you don’t need so many Laws if you simply follow one, and that is to treat and love others in the same way you want to be treated and loved. When the Apostle wrote the Corinthian believers, he defined love in such a way that when expressed to others it would eliminate any need for moral platitudes.⁹ Bible scholar John Gill tells us that in the Jewish Book of Enlightenment’s (Zohar) commentary on Deuteronomy, it says that the person who loves God has fulfilled all Ten Commandments.¹⁰ Also, “There is no service like the love of God. In fact, Rabbi Abba says it is the sum of the Law.” In other words, obey this and you have obeyed the entire law¹¹.¹²

Speaking of love as seen demonstrated in their early church period, several scholars had this to share. Ambrosiaster believes that Paul is using the words of the Law to arrive at the meaning of the Gospel. Therefore, when he records the fulfilling of the Law he ties it to the Gospel, demonstrating that both have a single author. Yet, during the time of Christ physical presence here on earth, it was necessary to add something else, that is, that we should love our enemies as well as our neighbors. What does it mean to love an enemy, except to choose not to hate them any longer and to seek to do them no harm? For the Lord on the cross prayed for His enemies to demonstrate what the fullness of righteousness, which he had taught, actually was.¹³ We must keep in mind that when Jesus or Paul speaks of loving and not hating our enemies, they are excluding those who come against us in combat to do violence.

Then Augustine implies that what Paul is saying can be understood like this: The rule of love is that one should wish their fellowman to have all the good things they themselves would like to have. Nor should they wish that some misfortune or harm would befall their fellowman that they themselves would hate to have happened to them. They should show compassion and be generous to all mankind. Believers should not rejoice when an accident or tragedy happens to their fellowman. Loving one’s fellowman has no room for harmful or mischievous deeds. So Paul says that by having this attitude it will help us to show kindness even to those who do not like us, This is the best way to avoid becoming abused or misused.¹⁴ Another early church scholar remarks that the Apostle Paul clearly said that we must render to each person what they are due as the best way to show that we love one another. Therefore, if we always give our brethren the love which we owe them, we shall always be linked together in mutual love.¹⁵

Later on, Pelagius goes so far as to say that even if we have an opportunity to do good but don’t take the time to do it, we have done wrong. For if one sees that one’s fellowman has no food, wouldn’t it be the same as trying to kill them if we had all we needed and more but we refuse to share and end up throwing away what we can’t eat ourselves? For anyone who is able to help someone avoid dying no matter what the situation becomes liable for their death because they do not come to their aid.¹⁶ Then one hundred years later Caesarius adds that whatever we do, do it for the love of Christ, and let the intention or end of all our actions be the same as if we were doing it for Him. Do nothing for the sake of human praise but everything for the love of God and the desire for eternal life.¹⁷

Martin Luther shares his view. For him truly loving someone does much more than just what is needed, it even includes going beyond as a form of adding a blessing. This is the nature of a loving attitude that continues to show kindness even when it must endure thanklessness and a total lake of gratitude.¹⁸ And fellow reformer John Calvin adds that the person who is blessed with a gracious disposition will never entertain the thought of injuring others. What else does the whole Law forbid, but that we do no harm to our fellowman? This, however, ought to be applied to the present subject of how we treat government officials who are the guardians of peace and justice. Everyone who desires that their own rights are respected so that everyone may live freely in safety should be willing to defend, as far as they can, the rights of others and the power of those in charge to guarantee such respect. But those who see the government as their enemy do everything they can to be a nuisance. So when Paul repeats that the fulfilling of the Law is love, we must understand, as before, that this pertains to the second part of the Ten Commandments, because the first part pertains to what we owe to God.¹⁹

John Bengel points out that all acts of love are by design positive and not negative in character. Such positive duties are pleasantly and spontaneously performed. And where true love exists, we do not find adultery, theft, lying, or greed. In other words, love does not extinguish itself. That’s because doing what’s right goes on without interruption unless some obstruction is erected or it is interrupted by evil. Therefore, simply by avoiding evil the Law is fulfilled without anything really being done. At the same time, doing what is good flows from living a Lawful life.²⁰ Adam Clarke echoes what Bengel says here and adds that love can never wish ill towards another person. Therefore, love in and of itself is the fulfilling of the Law.²¹

In fact, Robert Haldane says that love will prevent everything which the Law forbids.²² Charles Hodge agrees. Since love delights in the happiness of its object, it effectually prevents injuring those that are loved, and, consequently, leads to fulfilling all that the Law requires because the Law requires nothing which is not conducive to the best interests of our fellowman. Therefore, the person who loves those around them with the same sincerity that they love themselves, will not only treat them the way they would want to be treated but will thereby fulfill all that the Law requires. That’s why the whole Law can be fully appreciated in this one command, You should love your fellowman as yourself.²³

Albert Barnes also notes the value of love in relationship to the Law. It sounds simple but is so profound. Since love only seeks to do that which is good, it is incapable of doing any wrong, especially toward others. It will promote justice, truth, and kindness. If this Law were engraved on every person‘s heart, and practiced in their lives, what a change that would make in our society! Everyone would immediately stop doing anything that would hurt others. How many plans of fraud and dishonesty would instantly come to a stop? How many voices of the slanderer and gossiper fade into silence? If would put an end to cheating, lying, and back-stabbing. No longer would a neighbor plan to steal what their fellowman had; it would be perfectly satisfied with what they already had. It would fulfill the wish of the angels who sang on the night of our Lord’s birth, “Glory to God in the highest heaven, and on earth peace to all those want to please Him.²⁴”²⁵

Thomas Jefferson, the principal author of the Declaration of Independence and third President of the United States (1801-1809), often took the opportunity to advise his children, grandchildren, and others on matters of personal conduct. Over the years he developed a list of axioms for personal behavior. Some seem to have been of his own invention; others derived from classical or literary sources. Jefferson’s most extensive list is the one he sent to Cornelia Jefferson Randolph, his granddaughter, while she was visiting her older sister and brother-in-law. One of those rules reads as follows: “When angry, count ten before you speak; if very angry, a hundred.”¹

Today we would interpret what Jefferson this way: Think before you speak! Psychologists have suggested several rules to follow on how to make sure you say what you ought to say and not be sorry later. This is especially true when responding to someone or some situation that has upset us and caused our hot righteous indignation to rise to the surface.

One of the first things to do is recognize how you got yourself into this situation. Think! Is what you are going to blurt out by virtue of your feeling indignant in response to what this person or persons have said? Is your response to what struck a bad cord on your emotional heartstrings the thing you really want to say? Also, does this happen mostly with one particular person or a particular group of people or just groups in general?

People are often put on the spot to make a comment to offer a defense of some principle because they are either asked to say something or they feel pressured to give their opinion. These are often spontaneous occurrences that find us unprepared. However, we can prepare ourselves ahead of time by practicing what we would say when challenged to do so.

Another thing to keep in mind is this: quickly appraise your situation on how the discussion or debate began. If you know ahead of time that such gatherings often produce this unwanted effect, try to be very observant so that you are warned when conditions begin manifesting themselves that this is about to happen. The more skilled you become in recognizing this, the better you will be at controlling your approach. This applies especially to whether or not the group involved represent a family circle, a social group, a religious community, or a work-related unit.

Once you get involved in the conversation, keep your mind open to anything you hear that might tell you that one of “those” situations seems to be developing. This will alert you to process very carefully what is being said, the tone, and at what emotional level. Often when we respond in a less than appropriate way, it’s because we didn’t fully comprehend what was being said. As soon as we realize this, it is best to ask the individual to repeat what they said because you don’t feel that you really understood. Don’t start focusing on what you’re going to say; just absorb what they are saying. Your mind will process this information in the background.

It also helps to observe those involved. Who is speaking and how do they communicate? Some people are very literal and some people use examples. Some people use a lot of facial expressions and body language to augment their conversation, whereas others rely on complex verbiage. How people convey information is a very good indicator of how they best absorb information. This should help you from saying something superficial they make them feel it is beneath them, or something intended to make them look uninformed.

To go along with this, consider your options on how you might respond. You should always have more than one. There are many different ways to say things. and your goal here is to find the best way to convey what you want to say in a way that has a positive impact. Communication is primarily a function of the recipient, so you have to communicate based on what you know about the listener and why they are so emotionally involved.

It has also been suggested that you consider the information being given to you before you respond. Ask yourself, is what you’re about to say Accurate, Necessary, Timely, Appropriate, and Effective (ANTAE)? If you are just responding because other people are talking, then it’s possible your communication doesn’t fit the ANTAE model. If not, then sit back and continue to listen. You want what you say to have a positive impact, not just to make noise.

As you listen, take the time to gauge the possible reaction of what you plan to say. Is the information you’re going to present formulated in a way to make a constructive impact? Creating a negative atmosphere will guarantee failure in communications. You want people to understand that you are contributing rather than adding confusion. Your initial response can either attribute to or ruin your reputation for communicating in such situations.

Make sure that you are thoughtful about your tone: How you say it is, in many ways, as important as what you say. Your tone of voice can convey enthusiasm and sincerity, or it can rebuff and show sarcasm, and as most people have experienced, what we say can be taken in the wrong way. The most likely reason is that the tone of voice, what was said, body and facial language, as well as content. Did we thoughtfully consider how to integrate our response with the listener’s most effective method of receiving communication?

The whole purpose for saying anything under these circumstances is to communicate not complicate. You now know what you’ll say – it’s ANTAE! How you’ll say it will influence the most likely reaction. Wait for an appropriate break in the conversation to speak. It’s usually best not to interrupt, although there are occasions when that will work best. When to interrupt is something that you look for, not plan for.

And one more thing, stay focused. While you’re talking, consider what you’re saying and keep a close watch on the reactions as they emerge. After the conversation is over, review the whole process again in your mind and note what you might have done differently and why. This is an ongoing process. Over time, you will refine and improve – you will become a better communicator and people will accept your responses with a more open mind.

The Holy Scriptures has quite a few things to say about this process of saying what is right at the right time and not blurting out what is wrong at the wrong time. The wise King Solomon made it clear that even a very uninformed individual can come across as being very informed by keeping their mouth shut when they really don’t have anything to contribute to a discussion or debate.² And later on, he adds that only a fool would blurt out something just for the sake of saying what they’re thinking and not what will help the situation.³ King Solomon goes on to recommend that everyone keep a lock on their mouths because a loose tongue can get a person into real trouble.⁴ He then goes on to say that when someone is quick to say something without thinking, they may end up looking even dumber than a fool.⁵

The Apostle Paul must have been addressing this same problem among the believers in the city of Philippi because he tells them that before they say something they should be thinking about how it is going to affect others instead of themselves. It’s okay to find out why people are doing or saying what they are, but don’t give your opinion just as a form of criticism just because you didn’t like the way they said what they did.⁶

And the Apostle James must have been confronted with a similar dilemma among his constituents because he does not hesitate to tell them to do more listening than talking. That way they can better control their anger.⁷ In other words, what good does it do to insist on getting a word in if it only ends up dividing rather than bringing together? Remember, if you speak before you’ve really thought about what you’re going to say, then you will have created another problem that must be taken care of. I’m sure most of us have heard our parents or teachers tell us what has become a common word-to-the-wise: Make sure your brain is engaged before you put your mouth in gear. – Robert R Seyda