Down an Unfamiliar Road

RECIPE FOR GOOD CORN

There was a farmer who grew the best corn in his State. Every year at the State Fair he won the award for the best-grown corn. One year a newspaper reporter interviewed him and learned something interesting about how he managed to have such excellent corn year after year. The reporter discovered that the farmer shared his seed corn with his neighbors. “How can you afford to share your best seed corn with your neighbors when they are entering corn in competition with yours each year?” the reporter asked.

“Why sir,” said the farmer, “Didn’t you know? The wind picks up pollen from the ripening corn and swirls it from field to field. If my neighbors grow inferior corn, cross-pollination will steadily degrade the quality of my corn. If I am to grow good corn, I must help my neighbors grow good corn.”

So is with our lives … Those who want to live meaningfully and well must help enrich the lives of others, for the value of a life is measured by the lives it touches. And those who want to stay happy must help others find happiness, for the welfare of each, is bound up with the welfare of all.

King Solomon made it clear that those who are kind to others end up benefiting themselves while being cruel to others can only bring ruin back upon you.¹ And the wise young man named Daniel said that people who live exemplary lives will shine brilliantly like the stars on a cloudless night. And those who cause others to find the right path because of their light will become stars themselves.²

That’s why the Apostle Paul wrote his young protegé Timothy and told him that if you want to be known as a good person, you must not just talk about it but do something to show that you are good. And the best way to prove that you are good is to be generous and ready to share whatever you have without being asked.³ After all, God didn’t ask if we wanted Him to sacrifice His Son so that we could escape everlasting death. No, He did it before we could even think about it and then offered us everlasting life freely.

When God looks for people who are really generous and willing to share, He’s not waiting to see if they give in a love offering at church or donate things they no longer need to charity, He expects that of us. But what really impresses Him is when we spontaneously give without being asked because it comes from a heart that is full of unselfishness. There may not be much in our hand to share, but its what’s in our heart we can give to others that makes God happy.⁴ Dr. Robert R. Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXV)

Frédéric Godet offers insight on what he sees as a critical part of these spiritual gifts. Although the gifts themselves are varied, there is still one gift which is at the root of all the rest, and which ought to be common to all believers. Even though a believer may not have any of the gifts Paul’s lists here, they must have this gift – Love. The Church grows by faith in divine love, lives so it can share that love. All true believers know the power of God’s love. When this love is sincere, it produces in every believer spiritual fruit which is seen and shared their whole lives by the manifold activity of love. This charitable activity is exercised, first, toward those in need of tender loving care the believer finds around them, then toward the hostile elements which they happen to meet, whether within the church itself or without. As Paul said, love never lets you down¹.²

Then Godet goes on to combine the next two elements of “holding on to” and “letting go of” in defining real love. He takes the two words Paul uses here translated by the KJV as “abhor” and “cleave.” Paul is the only Last Covenant writer to use the Greek verb apostygeō which means to dislike, be in horror of. It is used here as a participle. That means it is a word formed from the verb love and is better translated as love that abhors evil. The same goes for the Greek verb kollaō which means to be glued to cemented to, joined to, fasten together. So as a participle formed from the verb love, it is better translated as love that cleaves to good. So we can see that these two verbs as participles to the subject Love, they intended to qualify such Love as an act of the will that genuinely hugs good and can’t stand evil. Also, it is a constant reminder that Love as the essence of any Fruit of the Spirit virtue is what makes that virtue worthy of its name.

For instance, let’s look at the virtue of kindness. Without love, it is most likely a selfish act to make oneself appear as a good person in the eyes of onlookers. At the same time, we must admit that it is not a commonplace occurrence to be told that we should detest evil in order to love good. This was Paul’s way of saying that Love is not pure unless it is the declared enemy of evil. This then makes it possible for us to still love a person even though we hate what evil is doing to them. When we apply love with all its energy, it is not to get rid of the evil but to work hard in helping them develop goodness to a greater degree. Love will drive out evil. For anyone claiming to be a believer who is lacking this moral principle, which is the spirit of holiness, love for them is only a form of selfish pride.³

F. F. Bruce was impressed by the process that Paul uses in this section requiring those to whom it is addressed to follow the procedures of both participation and avoidance as outlined. It reminded Bruce of Jesus’ Sermon on the Mount. In this list of spiritual gifts, Paul emphasizes that the mutual love, compassion, and honor within the brotherhood of believers are to be expected to be above and beyond average. But another thing caught Professor Bruce’s attention, this love and forgiveness were to extend outside the fellowship of believers. Not just to friendly neighbors, but even to those who persecute them and wish them harm. So there is only one conclusion: love must be genuine. The Greek adjective Paul used was anypokritos, literally “without hypocrisy.” The New English Bible renders it, “in all sincerity.”⁴

John Stott is struck by the same use of the Greek adjective anypokritos (without hypocrisy) and also defines it as sincere love. He goes on to point out that hypokritēs was the name for play-actors. This was Paul’s way of saying that the church must not be turned into a staged performance. Love is not a make-believe theater; it belongs to the real world. In fact, love and hypocrisy can’t stand each other. Scottish theologian John Murray wrote: “If love is the sum of virtue, and hypocrisy the epitome of vice, what a contradiction it is to bring these together!”⁵ Yet, there are plenty of examples of “pretense-love,” which was displayed in its vilest form in the betraying kiss of Judas Iscariot.⁶

It may seem strange to some that Paul follows his exhortation to love with an immediate command to hate. But we should not be surprised. For “love is not always blind and cannot see,” as the Merchant says in the Canterbury Tales.⁷ On the contrary, Love must be very discerning. That’s because it is an act of the will, not unperceptive emotion. True Love then should be so passionately devoted to its beloved object that it hates evil with equal intensity as a form of protection. In fact, both Greek verbs Paul uses here are strong, almost vehement. Love’s “hatred” of evil apostygeō, unique to the Book of Romans here in the Last Covenant, expresses a strong dislike, a detestation, a complete disgust. The Revised English Bible renders it: “Loathing evil.” When we take the literal meaning of the Greek, Paul is not saying we should have a casual attitude about how we show God’s love to others, but do so with fire burning in our hearts.⁸

Verse 10: Love each other in a way that makes you feel close like brothers and sisters. And give preference to honoring others over honoring to yourself.

Now Paul focuses in on the very core of what Jesus taught as part of His new commandment: “If you love each other, all men will know you are My followers.”⁹ Then after reminding His disciple that they did not choose Him, He chose them, He told them: “This is what I command you: keep loving each other!”¹⁰ No wonder, then, why Paul reminded the Galatians why they were also among the chosen: “Christian brothers, you were chosen to be free… Live this free life by loving and helping others.”¹¹ And to the Ephesians, Paul had this advice: “Do not be hard on one another. Let love keep you from doing that. Work hard to live together as one with the help of the Holy Spirit. Then there will be harmony.”¹² Not only that, but Paul thanked God when he heard the message that all the brethren in Colossae had great love for all those who belonged to Christ.¹³ And when he wrote the Thessalonians, he told them: “You don’t need anyone to write to you about loving your Christian brothers. God has taught you to love each other. You love all the Christians in all the country of Macedonia. But we ask you to love them even more.”¹⁴ In his second letter, Paul praised the Thessalonians because their love for each other had gotten stronger and stronger.¹⁵

But just telling them to love one another, wasn’t good enough for Paul. He wanted to be more specific. And when applied to a special case, it usually means that some particular need or deficiency has been noted. He told them that their loving one another should be in the form of brotherly love. The Greek noun philadelphia that Paul uses here, had a special connotation. Within any family, we all know that the love we have for our mother is different than the love we have for any other person in the world. It is unequaled. The kiss we give our moms is totally different than the kiss we may give to someone else. By the same token, the love we have for our siblings is unique as well. We can say things to them we can’t say to anyone else without getting into trouble.

The idea of brotherly love was not uniquely Christian. The Jews used the same phrase when speaking of love that expresses a special purpose. We can see this illustrated in Job where his seven sons and three daughters used to take turns giving banquets at their houses and invite all their siblings to come and enjoy the feast.¹⁶ And in one of David’s Psalms, he begins by saying: “Oh, how good, how pleasant it is for brothers to live together in harmony.”¹⁷

Then in one Jewish historical document, we read where they are told how they are well aware of what it means to be brothers, something which God as Creator imparted to them through their fathers and incorporated it in them in their mother’s womb. Because of this, brothers having been born one after another; and having lived together while growing up, and all sharing the same blood; having been raised on the same principles of living; having been fed from the same breasts, grew up with each other having a brotherly relationship and thereby increasingly grew strong by reason of this common nurture, daily companionship, mutual education, and practicing God’s teachings. With such brotherly love being so full of understanding and such care for one another ingrained in their hearts, it developed a closeness and bond with each other that cannot be had with anyone else.¹⁸

Also, the great writer Philo of Alexandria, a Jewish philosopher who was acquainted with both Jewish and Greek philosophies, wrote to a friend named Gaius on this matter of having love one for another. He points out that all the great philosophers were admired on account of the benefits they conferred on their fellowman with their thinking, and that they are admired up to the present time because they deserve great esteem and the highest of honors. But Philo has a question for his friend Gaius. He wanted to hear his friend tell him personally what achievements on his part did he take pride in and brag about as something that came anywhere close to what these venerable philosophers accomplished. He asked him for instance if he tried to imitate the twin sons of Jupiter in their brotherly affection. If so, then they could begin there with a discussion on brotherly love.¹⁹ In other words, it is one thing to admire the concept of brotherly love, but it is another thing to actually practice it. You may read and know all about it, but unless you put it to use, all of your knowledge is useless.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXIV)

Paul knew what he was talking about when it came to being real and genuine with others. One thing he learned, you never need to apologize for telling the truth. So he has some more advice for those who he is encouraging to get involved with the Lord’s work and use their gifts for His glory. In so doing he uses the Greek verb apostygeō (KJV “abhor”) that is found only in this verse in the Final Covenant. It means to detach yourself from something because of dislike or in horror. He counters this with another Greek verb kollaō (KJV “cleave”) that means to be glued to something with a full embrace. Thayer, in his Lexicon, lists its use here as referring to giving one’s self steadfastly to, to work hard for. We would say today, be totally dedicated to. And the thing that Paul advises them: have nothing to do with “evil,” but have everything to do with “good.”

King David says exactly the same thing: “Turn away from what is sinful. Do what is good,”¹ which may have been Paul’s inspiration for this quote. And in a love song by the descendants of Korach, set to the melody of “Lilies,” we read this line: “You have loved what is right and good. You have hated what is wrong.”² And in another Psalm it says: “Let those who love the Lord hate what is evil.”³ Perhaps that’s why David made this a part of his oath of office as king: “I will set no sinful thing in front of my eyes. I hate the work of those who are not faithful. It will not get hold of me. A sinful heart will be far from me. I will have nothing to do with sin. I will stop whoever talks against his neighbor in secret. I will not listen to anyone who has a proud look and a proud heart.”⁴ It is clear that Solomon learned this truth from his father, for he wrote: “Reverence of the Lord is to hate what is sinful. That’s why I hate pride, arrogance, immoral living, and being two-faced.”⁵

On the other hand, being against everything for no reason is not healthy, wise, or effective. The Jews have a list of 613 Laws that Moses received on Mt. Horeb in Sinai – 365 of them are “do not’s.”⁶ There must be an even greater desire, attraction, and love for things that are good and beneficial. In fact, Paul goes so far as to tell the Thessalonians: “Do not let anyone pay back evil for the evil they receive. Rather, look for ways to do good to each other, in fact, to everyone.”⁷ The Apostle Peter was also on-board with this idea. So he quoted from the Psalms: “If you want to enjoy life and have satisfying days, keep your tongue from saying bad things and your lips from talking bad about others. Turn away from what is sinful. Do what is good. Look for peace and go after it”⁸.⁹

Oddly enough, early church scholar Origen finds both love and hate listed as good virtues. For one thing, love of any kind and by any other name is artificial unless God is included. For God, the Creator of the soul, filled it with the feeling of love, along with the other virtues, so that it might love God and the things which God wants. But if a person loves something other than God and what God wants, this love is said to be an imitation of the real thing. For instance, if someone says they love their neighbor but does not warn them when they see them headed for danger is only pretending to love.

Origen agrees that it would seem odd to find hatred listed among virtues, but the Apostle puts it here out of necessity. We all will agree that among our many emotions are both love and hate. But it’s how they are used that makes the difference in whether they should be considered a virtue or a vice. When it comes to hatred, it is praiseworthy to hate evil, to hate sin, and to hate the devil.¹⁰ And here is the secret, unless a person hates evil they cannot love what is good. For example, if someone intends to preserve chastity, they cannot keep it safe unless they hate and despise immorality.¹¹

The KJV adds a qualifier to show that love for others is to be shown without “dissimulation.”¹² The Greek adjective anypokritos, that Paul uses here, means to show an expression undisguised, be sincere. We see it used when Paul employs the same word in writing to Timothy: “We want to see our teaching help you have a true love that comes from a pure heart. Such love comes from a heart that says we are not guilty and from a faith that does not pretend (KJV – unfeigned).”¹³ And the Apostle James also makes use of this word: “The wisdom that comes from heaven is first of all pure. Then it gives peace. It is gentle and willing to obey. It is full of loving-kindness and of doing good. It has no doubts and does not pretend (KJV – hypocrisy) to be something it is not.”¹⁴ Even the Apostle Peter makes good use of this term: “You have made your souls pure by obeying the truth through the Holy Spirit. This has given you a true (KJV – unfeigned) love for the Christians. Let it be a true love from the heart.”¹⁵

Genuine love is what Reformer Martin Luther concentrates on first. As far as he’s concerned, this is very necessary and a significant addition. He states, “For as nothing should be so altogether free from hypocrisy as love, so nothing is actually more defiled by it than is love.” Everything a person may say or do can be covered with the rouge of hypocrisy, and veiled under the deceitful mask of friendship. There are two types of hypocritical love. One shows itself and glitters outwardly, while there is hatred in the heart. The other does not hide the fact that it is uninterested, but it also does not show the reality that it is pure hatred. But between these two kinds of emotion, there is hypocrisy. No matter what they say or do, you can’t tell if it’s good or bad.¹⁶ In other words, you’re not sure if they are being honest or deceitful in their words and actions.

Fellow Reformer John Calvin also places the same emphasis on genuine love. As Paul begins to speak of particular duties for members of the body of Christ, he blends in love, which is the glue that holds it together. Furthermore, Paul adds another necessary step and that is that all disguises and pretensions must be thrown away so that love can be expressed with sincerity and a pure mind. There are thousands of stories that tell how imaginative many people are when they pretend to cherish someone or something with a love they really do not have. When this happens, they not only wound others but inflict harm on themselves.

Even worse, they try to persuade themselves that they are really loving others when in fact they are pushing them away. As Calvin sees it, Paul wanted to make sure everyone understood that love must be free of all pretension, and that everyone must judge themselves as to whether they are doing so. It must be noted, that Paul is not saying that if you cannot love with purity and sincerity then do not attempt to love at all. What he is saying is that when you are just being courteous to someone, don’t try and pass it off as true love if it is not.¹⁷

John Bengel points out that the same way Paul treated faith in verse 3, he now treats love in verse 9. He also indicates that verses 9-11 refer to Chapter 7; verse 12 to Chapter 8; verse 13 to Chapter 9, and the following chapters deal with the question of the communion between Jewish and Greek believers. On the subject of Paul’s speaking about good and evil, Bengel takes Paul’s statement as being very emphatic. If you cannot prove that you truly hate evil, then you cannot claim to love good. Then from here on in the narrative, Bengel sees Paul building his discourse in pairs of sentences. For example, there are those who (1) defend evil and attack good; (2) who love good, but do not hate evil as earnestly as they should; (3) who detest evil, but do not cherish good as warmly as they should; (4) and those who hate evil and cling to good in such a way that it can be clearly seen by everyone.¹⁸ Henry Alford attributes genuine love to not only being glued to that which is good, but repulsed by that which is bad. He uses an old English phrase – Not from any by-ends. For this we would say today – With no ulterior motives.¹⁹

On the subject of love being without deception, Robert Haldane believes that Paul is making an indirect allusion to those fake pretensions of love that he heard of in Roman society. People who socialized just to be seen, would pretend to have the greatest love to each other, when in fact they had no affection at all. Christians ought to be careful that do not conform to this worldly way of pretended love. While they may address each other with the endearing language of brother or sister, they must do so with the full meaning and importance that this language implies. The Apostle Peter expresses this to his readers as follows: “Most of all, have a true love for each other. Love covers many mistakes.”²⁰ Believers should always be ready to throw the mantle of love over the numerous faults that scar and wound their brothers and sisters. This is not to cover up their mistakes, these must be taken to God in repentance for forgiveness. But this may help them lead their follow believer to God to receive that forgiveness while showing true love to them²¹.²²

Charles Hodge has an interesting take on Paul’s use of the terms good and evil. These are to be understood as types of moral good and evil. That’s why the Apostle exhorts the Romans to hate the one and love the other. But a great number of commentators, out of regard for the context, take these terms in a restricted sense, making the former mean “evil” as injurious, and “kind” as loving. This would give this whole verse a sense of openhandedness: “Let love be sincere; strive to avoid what is injurious to others, and earnestly endeavor to do whatever is kind and useful.” When we take Paul’s words and understand them to mean either of these interpretations, the choice we make depends upon the context.²³

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXIII)

When it comes to looking at this gift of showing compassion as part church doctrine, the different offices of the church are to be considered as divine appointments, and that they are designed for the benefit of the whole body, and not just to those who hold them. Hodge sees the real honor of being used in such ministries is that we are doing what God called us to do, and doing it to the best of our ability. Exercising these gifts should not to seen as some endorsement by the church to higher office or attributed to our personal talent. Furthermore, anyone trying to broaden their sphere of influence based on these gifts will not make them more useful. It is a great mistake to treat an appointment to any position of service as a mere stepping-stone to promotion. Furthermore, neither should those who are eventually nominated to serve in a higher office think that it will allow them to do more good than the ones below them. That would then cause every person to start evaluating how much more useful they are than the others.¹

It must be remembered, that the highest improvement of an individual servant and its greatest benefit to the whole body are best proven to be of value by each individual being and doing what God calls them to do. If we all served in the same position, how would the whole body’s performance? As Paul said, “God is not the author of confusion, but of order, in all the churches of the saints.”² No amount of education, no judging of superiority in talent, not even the pretending to be inspired can justify a departure from true doctrines of the Christian faith, namely, the truths taught to us by individuals whose inspiration from God has been clearly seen and attested to. All teachers must subscribe to this standard. And as Paul told the Galatians: Even if an angel were to come down from heaven start teaching anything contrary to the Scriptures, they should be regarded as cursed.³

We should all be grateful that we have been given such a standard to live by, and with which to try the spirits to see if they are from God.⁴ No ministers of Christ should gamble with the truth in fear that they may incur the curse which Paul denounces on those who preach another gospel. The laity of the church, especially those holding office, should always commit themselves to discharge their respective duties with singleness of heart. And when it comes to exercising those particular virtues needed to carry out their duties, they should be done with such singleness of purpose that all praise, honor, and glory go to God our Father and our Lord Jesus Christ.⁵

Charles Spurgeon also covered this subject. The way he put is was great: “Don’t pretend to love what you haven’t got.” He also warned against trying to flavor our speech with such things as “dear” this and “dear” that when we know in advance we have no love for that individual in our heart. And even if our heart is running over with love, don’t try and garnish it with superlatives as some do. As Paul will tell the Romans in verse 9, don’t pretend that you love someone.⁶ Frédéric Godet also taught that there is a particular type of compassion meant for this sort of work. He calls it “the key that opens the heart of the sufferer.” The Greek noun hilarotēs literally, with hilarity, denotes a sense of joyful eagerness, a cordial attitude of grace, the kind of friendliness that makes people laugh. There are few things that bring a smile to the face of those receiving care than when the caregiver doesn’t try to bring the outside world into them but helps transform their pit of misery into a world where they don’t feel forgotten or forsaken.⁷

Godet also presents a summation of thoughts on the preceding gifts that were mentioned by Paul. Part of his explanation is that the preceding list of gifts and recommendations given by the Apostle Paul were enumerated with great humility in mind, especially for those who have a gift to exercise. But Godet detects that Paul’s thoughts are already bordering on the virtue of love. It is the vision of this Christian virtue in full blossom in the Church and in the world which now fills his mind. We will see that when he presents his thoughts in Romans 12:9-21. First, looking at oneself, then looking at others through oneself, finally, looking to help others through oneself.⁸

Karl Barth has a similar summary on how the implementation of these gifts is to be understood. As far as he is concerned, First, here we find the foundation of Ethics as constituted in the body of Christ as a Fellowship. That’s what Paul has been trying to point out. The whole body of Christ is fashioned out of individual men and women and their mutual relationship with God. Since Christ is One with each particular member, and since Christ is in each person, then His oneness in us makes us one with each other. Such unity is the best protection against any irregular conduct no matter how subtle, the ever-present danger of Titanism.⁹ Let me explain. This word comes from an ancient Greek term “titan‘ that expresses the notion of going beyond the borders – over-extending. It involves those who have lost all sense of how to express their power or influence within the boundaries prescribed.

There are very few ways to relate unregenerate human behavior to God. Barth uses the term Titanism here when speaking of ecclesiastical matters. He references the invisible Church of Jacob founded by Messianic Jews. In fact, Beth Jacob in Jacksonville, Florida is a Messianic Jewish congregation trying to attract more Jewish members to its community. However, you may be surprised to find out that there is nothing Jewish about Beth Jacob. Despite its name and pretenses, it is a Christian organization. It should not surprise anyone that this is spoken of in the Bible. Then Barth cites what he calls the visible Church of Esau dictated to by liberal theologians and run by liberal pastors. While they are capable of reflecting some light of the Gospel and Christian virtues, they are constantly shifting and changing because they are found to always be wrestling with the ethical interpretation of teachings in the Bible. The fact that these two divergent organizations exist must serve some purpose, even though we are not yet sure what that is. ¹⁰ The visible and invisible Church of Jesus is the real thing. Visible when they worship together, and invisible when they are out in society. They are dedicated to obeying and defending the Gospel as preached by Christ and the Apostles and recorded in Scripture with no additions or subtractions.

John Stott also sums things up for the reader by noting that this list of seven spiritual gifts here in Romans 12 is less well-known than either the two overlapping lists in 1 Corinthians 12 (nine in the first list and eight in the second) or the short list of five in Ephesians 4:11. However, it is important to note both the similarities and the dissimilarities between them. First, all lists agree that the source of the gifts is God’s grace (charismata). Here in Romans, it is God the Father, in Ephesians God the Son, and in 1 Corinthians God the Holy Spirit. So all three members of the Trinity are involved. It doesn’t matter which member of the Trinity is mentioned, all gifts are equal in value and effectiveness.

Secondly, all agree that the purpose of the gifts is related to the edification of the body of Christ. In Ephesians it is to equip His people for service; in 1 Corinthians 14:12 to build up the Church, and here in Romans to show the unity of the Church. Thirdly, all the lists emphasize the variety of the gifts which seem randomly selected. That means they are not valued one above the other. Those listed in 1 Corinthians tend to focus on the supernatural (tongues, prophecy, healing, and miracles) in the list of gifts; in Ephesians the different ministries of the church are seen in the appointments of who serves in what capacity; and in Romans 12 all the gifts apart from prophecy are either general and practical (service, teaching, encouragement, and leadership) or even commonplace (giving money and doing acts of mercy). Stott agrees that all believers should broaden their understanding of spiritual gifts. But the main key here is that they are all “gifts.”¹¹

Verse 9: Don’t make showing your love to someone an hypocritical act. Be constantly repulsed by what is evil, and always stay glued to what is good.

Here Paul does what he has done in many other cases, and that is to exhort all those who want to be good examples as God’s willing servants, to acknowledge love as the basic motivation for their deeds. Yet he warns that showing oneself to be compassionate and understanding can become a phony act instead of genuine action. King David encapsulates this where he talks about someone who once pretended to be his close friend. “[My companion] attacked those who were at peace with him; he broke his solemn word. What he said sounded smoother than butter, but his heart was at war. His words seemed more soothing than oil, but in fact, they were sharp swords.”¹² David’s son Solomon may have known such a man for he wrote: “When he speaks with kindness, do not believe him, for there are seven things¹³ that are hated in his heart. Even if his hate is covered with pretension, his sin will be made public.”¹⁴ And God pointed out people with similar attitudes in Ezekiel’s day.¹⁵

Of course, one of those who epitomized this type of conduct was none other than Judas Iscariot, one of Jesus’ disciples. Another disciple, John, tells us this about him when Judas objected to Mary pouring out expensive perfume on Jesus’ feet: “He said, ‘Why was not this special perfume sold for much money and given to poor people?’ He did not say this because he cared for poor people. He said this because he was a thief. He carried the bag of money and would steal some of it for himself.”¹⁶

The Apostle Paul ran into people with the same type of characteristics in Corinth. It seems that some were questioning his motivation and purpose in evangelizing that area. But Paul says: “We were open and honest with you. We knew exactly what we came to do. We have suffered for it, yet we did not become upset. With the Holy Spirit’s help, we did it with true love.”¹⁷ Then Paul shares what happened: “Some people respect us and some do not. Some men speak badly against us and some thank us. They say we lie, but we speak the truth. Some people act as if they do not know us. And yet we are known by everyone. They act as if we were dead, but we are alive. They try to hurt and destroy us, but they are not able to kill us. We are full of sorrow and yet we are always happy. We are poor and yet we make many people rich. We have nothing and yet we have everything.”¹⁸

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXII)

Henry Alford agrees with Barnes’ understanding of the various ways in which this term of “supervising” can be viewed. However, he does not believe it applies to the hierarchy of the Church because it is introduced so low down on the list. He then goes on to write about carrying out the responsibilities with faithfulness and care. As he sees it, when God ordains that someone be put in charge of a ministry, they first must be responsible members of the church. Secondly, they must be known as trustworthy and virtuous heads of their households. Furthermore, they must never be allowed to forget what their duties are, and not become lazy or careless. They must lead with earnestness, making it a serious matter of firm compliance and commitment.¹

Charles Hodge agrees with what has been said so far but thinks that the word used here for supervision must not be understood just to mean someone who is put in a position of leadership; someone who presides over, or rules on various decisions and plans. Rather, in a more restricted sense. It was the office of a host, one who befriends others, and especially strangers. When we read what Paul says before this, and what he will say following this concerning giving and showing mercy, acts of compassion to the poor and also to the sick, then this word might be understood as showing kindness to travelers. If we take this into serious consideration, we must look at how this word is used elsewhere in the writings of Paul. For instance, Paul encouraged the Thessalonians to respect those who are over (proïstēmi) them in the Lord.² Also, he wrote Timothy that elders who rule (proïstēmi) should be given double honor. So it is clear that such supervisor/hosts are the ones in charge. But when we put both meanings together, we get the characteristics of the type of leader Paul was really describing.

But Hodge feels that there is yet more to look at. Some scholars feel that Paul is painting with a broad brush here and is making reference to rulers in general, whether they are civil or ecclesiastical. Still, others restrict Paul’s usage to church-rulers or elders; others, that we understand it in light of what the German’s call a Vorsteher:³ a head-pastor or a bishop of the congregation. However, some object to this restricted reference to a presiding officer of a church because the list of duties are ordinary Christian tasks. For a pastor to be burdened with the gift of giving and the gift of mercy would be an inharmonious mixture of duties. Hodge feels that it is more common, therefore, to understand proïstēmi as anyone who exercises any level of authority in the church, even a head-usher. In this particular case of supervising, it required total commitment, namely, with attention and zeal. In fact, when the leadership of the church becomes involved with preventing disorder and the administration of discipline, it calls for constant attentiveness and accuracy.⁴

Verse 8d: Whoever has the gift of showing compassion to others, do it cheerfully.

We might call this gift of showing compassion as Paul’s idea of a church social worker. Someone trained to respond to emergencies dealing with loss, whether material, physical, or personal. Compassion requires patience because people who are dealing with grief have mixed emotions. In his instruction to the children of Israel, Moses talks about community suppers being part of the harvest festival (Sukkot – Feast of Tabernacles). He tells them: “Be full of joy during your special supper, you and your son and daughter, your men and women servants, the Levite, the stranger, the child whose parents have died, and the woman whose husband has died, who are in your towns.”⁵ When Paul wrote the Corinthians, he mentions those with compassion and mentions Psalm 112:9 as evidence of God’s special blessing.⁶

Martin Luther has some interesting thoughts on this command. He recalls Paul’s words to the Corinthians: “Each person should give as they have decided in their heart. They should not give, wishing they could keep it. Or they should not give if they feel they have to give.”⁷ God loves His children when they give because they are cheerful givers. People who do not show enthusiasm with cheerfulness when they feel the burden to help the needy because they would be ashamed if they didn’t give, or because they fear being called a hoarder, should be ashamed. Luther confesses that is why many in his day gave in the offering without identifying themselves because they didn’t want others to know how little they gave, or because they did so reluctantly and in a bad mood. They are no different than those who give to keep from being regarded as misers or rude and heartless individuals.⁸

Adam Clarke continues this same theme by calling on those who are appointed to perform acts of compassion and mercy to the needy, not to do so grudgingly nor reluctantly. It should be done with a spirit of pure kindness and sympathy. Clarke wanted those in this ministry to be aware that the poor and disadvantaged can also be at the end of their rope and feel worthless. So if those who are called to minister to them as stewards, supervisors, etc., are not careful, these hopeless sinners will have their hearts hardened when they see that those sent to help are deceptive, dishonest, or disinterested in them and their welfare.

Apparently, Clarke experienced that when many parishioners who were appointed to minister to the poor in their parishes, including the unemployed, and those in rehabilitation, when they resigned from their positions many reported that their moral consciousness had been considerably wounded. Perhaps the only effect they carried away from their field of labor was having become more insensitive to the needs of these people. So it was determined that those who were given such assignments must realize that what they do to these neglected people is being done to the Lord. Such ministry can never be performed without a calling and cheerfulness.⁹

The Albert Barnes comments on the necessary qualifier for this gift of showing compassion, in that it must be bestowed by the Holy Spirit. That way, it can be done with an honest smile. The reason why is because those who do have this gift always aim and strive to meet the purpose of the ministry given to them in support of the cause they represent. Since both the Spirit and the Church has entrusted them with such a mission they want to remain faithful and true. Barnes says that the specific duties that can be employed by the gift are various and scaled from difficult to normal. But the key factor in getting anything done is to do it with pleasantness and joy; with a kind, level-headed, and happy attitude. There are few things that enhance the value of any tender-loving care given to the sick and afflicted than a kind and cheerful attitude.

Having served as a hospital and hospice board certified chaplain, I can concur with Dr. Barnes that if there is any place that a mild, good-humored, cheerful, and tolerant disposition is needed, it is next to a sickbed, and when administering to the wants of those who are dealing with health or emotional problems, including grief and bereavement. That’s why anyone who feels called to such a ministry should remember that these characteristics are an addendum to the gift of showing compassion, and are indispensable.

Barnes adds that if moodiness, or impatience, or irritability is seen in our actions or heard in our words, it will only bring more pain and discomfort to those whom we seek to benefit. In some cases, it can embitter their feelings, and devalue our ministry to the point of being wasted time. The needy and feeble, the weak and the aged, have enough to bear without the impatience and harshness of professed Christian helpers and friends. We need to look no further than to our Lord Jesus for an example someone who displayed such an attitude like a bright star. Although He was constantly encompassed by the infirm and the afflicted, yet He was always kind, and gentle, and mild when treating them. He thereby left for us exactly what the Apostle called for when He said, “These good things from God are not given to someone because they want them or works to get them. They are given because of His loving-kindness.”¹⁰ The story of the good Samaritan is also another example of what is intended by this direction.¹¹ And since this is a gift or the Spirit that is shared with others, what Paul told the Corinthians can also apply here¹².¹³

Henry Alford says he cannot conceive of this gift of showing compassion being the exclusive property of officers of the Church, but every Christian who shows mercy. This is not just ordinary sympathy, it is exhibiting compassion and empathy. Many may think that this is a necessary put-on and compulsory attitude, like a forced-smile, when dealing with those who need help. That’s because they are simply obeying their conscience and doing what’s right. But that is not true. It is a spontaneous outburst of love when seeing those afflicted and infirmed. While such spontaneous cheerfulness is a requirement, according to the Apostle Paul, we wonder why it is so frequently found wanting. While, as Christians, it is good to have such a loving attitude at all times, yet if it was ever needed to have an impact on the consequences of our efforts, it is in the ministry of consoling those needing compassion. Alford then goes on to quote a motto: A good word is better than a gift¹⁴.¹⁵

Charles Hodge notes what Barnes saw in the previous gift of supervising, assistance was encouraged to be done with simplicity, while here the gift of compassion is to be done with cheerfulness. He notes that the first had to do with caring for the poor, while here it relates to caring for the sick and afflicted. Many Bible scholars believe that these two ministries were part of the deacons’ duties. Supervision was to be discharged with honesty; compassion with cheerfulness. Hodge also agrees that this cheerful attitude was not a matter of rehearsed decorum, but in a good spirit with kindness.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXI)

On the gift of giving, Robert Haldane believes that this applies to the office of the church deacon. But since Paul is not speaking of any such distinction, there is no reason to limit this gift to that office. Also, Haldane notes that as Paul uses this word here it does not specify if that which is being given proceeds from the givers own resources or the giver serves as a steward of those resources. Haldane then goes on to make the point that this gift of giving should not be restricted to some ministry of the church, but could apply to the spirit of giving for everyone. The main point is that it is to be done on purpose, for a specific purpose, in order to be purposeful. But it is not to be done to bring notoriety to the giver, because all honor and glory belongs to the Lord.¹

Albert Barnes believes that we can best understand this encouragement by Paul in giving if we use the term “distribute.” Barnes agrees with Haldane that as the word rendered “giving” may denote someone who has been assigned the responsibility of distributing these goods and services on behalf of the church, or one who gives out of their own pocket. The Scriptures are clear that giving was an important matter among the early Christians, who gave liberally of their substance to support the poor and provide for the needy.² Hence, it became necessary to appoint persons over these contributions, who should be specially charged with the management of them, and who would see that they were properly distributed.³

Barnes also feels that for a fuller understanding of how this gift of giving should be applied we must look more closely to the Greek noun haplotēs. The English word “simplicity” used by the KJV may not hold the same connotation today as it did back in 1611. When used in today’s language, it is taken to imply a quality or condition of something being easy to understand or do. It’s another way of saying that something is uncomplicated or unsophisticated, plain or natural. But Barnes feels that in order to appreciate how the word was understood among Greeks, it should be noted that it has a sense of singleness, honesty of aim, purity, integrity, without any mixture of bias, selfishness, or sinister end. It requires the bestowing of a favor without seeking any personal or egotistic ends; without partiality; but actuated only by the desire to bestow them in the best possible manner to promote the purpose for which they were given.⁴

So for those to whom such property was entrusted, there was the danger that they might be tempted to misuse it for personal and unethical ends, such as to promote their influence and prosperity. That’s why Paul was exhorting them to do it with a single aim to the object for which it was given. For some, there is nothing more tempting than the possession of wealth. Some go so far as to brag about it even if it is not theirs, they are only in charge of distribution. So every believer must take heed that those who are entrusted with funds or property intended for the expansion of the kingdom of the Lord Jesus Christ, to use their gift of giving for His glory, not theirs.⁵

Verse 8c: Whoever has the gift of supervising should always do their best.

Paul has gone from ministers to ministry, from ministry to ministration, and now from ministration to administration. As far as the Jews were concerned, this all started with Abraham. When he and Sarah were visited by the Angels to bring the good news of their having a son after the visit Abraham accompanied them so he could show them the route to Sodom. As they were walking, the Lord said to them: “Should I hide from Abraham what I am about to do, inasmuch as Abraham is sure to become a great and strong nation, and all the nations of the earth will be blessed by him? For I have made myself known to him, so that he will give orders to his children and to his household after him to keep the way of Adonai and to do what is right and just, so that Adonai may bring about for Abraham what He has promised him.”⁶ In other words, God was making Abraham responsible for administering the method by which everything God had taught him and did for him because of his obedience would be taught to each succeeding generation.

Paul had also instructed the Thessalonians to respect the leadership placed over them: “We ask you, Christian brothers, to respect those who work among you. The Lord has placed them over you and they are your teachers. You must think much of them and love them because of their work. Live in peace with each other.”⁷ And when it came to reimbursing those in leadership, Paul told Timothy that they should receive twice the salary if they do so with effect and efficiency.⁸ This was an important and longstanding practice. We find where Solomon advised those in leadership: “Whatever your hand finds to do, do it with all your strength. For there is no work or planning or learning or wisdom in the place of the dead where you are going.”⁹ In other words, work to get it right and perfected now. You cannot correct your mistakes from the grave. As the writer of Hebrews said: “Keep on working to the end. Then what you hope for, will happen. Do not be lazy. Be like those who have faith and have not given up. They will receive what God has promised them.”¹⁰

Martin Luther reflects on how this command was being carried out in his day. He was appalled that some who occupied positions of leadership either in government or in church offices, did so with luxury and laziness, riches and pleasure, glory and honor, force and tyranny. Ezekiel writes about this.¹¹ A good standard by which to rule is diligence, as the Apostle here writes. Only those can be diligent with respect to others who are unconcerned about themselves.¹² The Greek noun spoudē Paul uses here (translated as “diligence” in KJV) can be employed to indicate: efficiency, earnestness, and forwardness. Thayer, in his Lexicon, lists it here, along with verse 11, to denote: “earnestness in accomplishing, promoting, or striving after anything.” In other words, working hard on something with a specific goal and purpose in mind.

John Calvin focuses on the earlier Greek verb proïstēmi (“ruleth” in KJV) that Paul uses to describe those who hold positions of authority in the church. Thayer, in his Lexicon, interprets its meaning here as: “a superintendent or overseer who acts as protector or guardian, to give aid.” Calvin notes that although Paul, no doubt, had in mind those who were elders and presided over and ruled others and exercised discipline, yet what he says of these may be extended universally to all kinds of leaders, both secular and religious. That’s because all such leaders should be concerned about those for whom they provide protection and welfare. To take care of each person individually is in effect contributing to the welfare of the whole community. How much truer this is of the body of Christ. Individuals given this gift for the benefit of the church, not only provide leadership in following the teachings of Christ, but also to be a firm but gentle hand of correction.¹³ When understood this way, it points to those who are in charge of providing both motivation, care, and discipline for believers. John Bengel certainly understands it this way.¹⁴

Adam Clarke expands the meaning of this Greek verb proïstēmi for “leader.” He takes it to mean here those who were assigned to receiving and providing for strangers, and especially the persecuted who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It also may have included those whose responsibility it was to welcome and host the Apostolic teachers who traveled from place to place, establishing, and accrediting the Churches. When used that way, it certainly would apply to Phoebe who Paul recommended to them as a worker coming to assist them. He wrote: “Phoebe, a dear Christian woman from the town of Cenchreae, will be coming to see you soon. She has worked hard in the church there. Receive her as your sister in the Lord, giving her a warm Christian welcome. Help her in every way you can, for she has helped many in their needs, including me.”¹⁵ The Apostle wanted to make sure that everyone who had this responsibility would execute their duties with forethought and thoroughness. Those who came to them were often tired, hungry, and in need of rest and care. That’s why such indigent persons should have their necessities as promptly and as amply supplied as possible.¹⁶

Albert Barnes agrees that Paul is talking here about those who have responsibilities for others, something they should attend to with determination and care. He notes that Paul gives instructions on this area of ministry to the Thessalonians: “We ask you, Christian brothers, to respect those who work among you. The Lord has placed them over you and they are your instructors.”¹⁷ And Paul also had some coaching for Timothy concerning local church leaders: They must be gentle. They must not have a love for money. They should be good leaders in their own homes. Their children must obey and respect them. If a man cannot be a good leader in his own home, how can he lead the church? A church leader must not be a new Christian. A new Christian might become proud and fall into temptation which is brought on by the devil. Church leaders must be respected by people who are not Christians so nothing can be said against them. In that way, they will not be trapped by the devil.¹⁸

Also, to Bishop Titus Paul made this note: “Our people must learn to work hard. They must work for what they need and be able to give to others who need help. Then their lives will not be wasted.”¹⁹ So the prevailing sense of the word, therefore, is to be in charge, to have oversight, or to manage. But to exactly what class of individuals it has reference to, and what their duties entailed, has been made a matter of discussion without any easy answers. Church scholars are not sure that this was considered a permanent officer of the church, or to a pro tempore presiding officer in their assemblies convened for business. Since it has the idea of being the head of a family, or of presiding over affairs dealing with the care of special visitors, either of these ideas would convey all that is implied in the original word²⁰.²¹ In other words, people who are put in charge of a project should never forget what they were charged to do, and that it is for others not themselves.

Arnold M Patent, motivational speaker and writer of such works as Principles in Practice and You Can Have It All, once said, “There is no more important step you can take than to define your life’s purpose. It develops your sense of belonging to our universe.”

What truly moves a person and how they can turn that passion into a fulfilling mission in life? Everyone’s different, but there are some common strategies that can lead each person to their unique goal. Here are some key questions to ask oneself.

One thing to consider is to think back to our childhood and remember what we enjoyed doing the most. Also, what was our favorite subject in grade school? A sense of purpose comes from within and isn’t imposed or chosen from outside. Your purpose may be your livelihood, or it may have nothing to do with how you make a living. Your purpose may be a simple one, like making sure being someone who can be trusted in every situation.

Another thing to think about is who did you admire most growing up. It doesn’t have to be some famous person, but a teacher, a parent, a pastor, the local police officer. Don’t try to compare yourself to them, just remember what characteristics, attitude, and personality traits made you admire them the most. So instead of trying to be like them, learn from them, but be you.

Then we must all know what our core values and beliefs are. But even more important, is whether or not we are convinced that we believe them unconditionally. Then start making a list of other values we think are important. That can include everything from integrity to friendship, faith to humor, patience to spontaneity. Then rank each on a scale of priorities from 1 to 10. All values are good, but understanding which are the most important to us will help us develop our conscientiousness of what gives meaning to our lives. I told young people who came to the Philippines for mission training that they shouldn’t strive to be successful but yearn to be significant. Being successful is focused on you, being significant is focused on others.

To this, we must add those things that touch us most deeply. Then think of how we can help those causes. For instance, when you watch the news, what makes you happy and what gets you most upset? Maybe it’s the stories of child abuse or the parents working three jobs who still can’t pay their bills. Maybe it’s the lack of vaccines in underdeveloped countries that could stem the spread of preventable diseases. At first, you may not feel that you have the finances to get involved. But what about time? And it may not require a drive across town, only a phone call or an email.

We must also never forget what goals we have set for ourselves. How often do you check to see your progress? Are you getting closer to some but further away from others? You know you can’t do them all at once, so rate them from most important on down. Go after one. Once you achieve that then you’ll have one less to worry about. And if you see someone who has already accomplished that goal, ask them for advice on how you might achieve your goal as well.

And finally, think of what you want to be remembered about most. Did you really make a contribution to the world around you? If so, how significant is what you gave or what you did in making a change? Getting focused now will have a great impact on not only where you are headed, but where you’ll end up. As you reexamine your goals and contributions to your family, religious family, and community, it won’t necessarily be about time or money but whether or not you made a difference.

Included in all the resources we have to help guide us in defining our life’s purpose, the Bible has a lot to say. King Solomon offers us a wonderful starting point to consider: “There is a special time for everything. There is a time for everything that happens under heaven. There is a time to be born, and a time to die; a time to plant, and a time to pick what is planted. There is a time to kill, and a time to heal; a time to break down, and a time to build up. There is a time to cry, and a time to laugh; a time to have sorrow, and a time to dance. There is a time to throw stones, and a time to gather stones; a time to kiss, and a time to turn from kissing. There is a time to try to find, and a time to lose; a time to keep, and a time to throw away. There is a time to tear apart, and a time to sew together; a time to be quiet, and a time to speak. There is a time to love, and a time to hate; a time for war, and a time for peace.”¹

The key here is to recognize when the right time comes for these things and then to act on them. But there is another aspect. Not only should we be conscious of what our hands can do to make a difference in others, but what God’s hands can do to make a difference in us. As Isaiah the prophet confessed to God: “O Lord, You are the One who made us. We are the mere clay, and You are our potter. All of us are the work of Your hand.”² So it’s not just what you make out of yourself, but what God can make out of you that really counts.

It all starts with listening to what God has already said. The Prophet Micah says: “O man, He has told you what is good. What does the Lord ask of you but to do what is fair and to love kindness, and to walk without pride with your God?”³ So how do we do what is best for others, not just ourselves? Jesus had the perfect recipe: Don’t get all caught up trying to get rich. What you don’t spend on treasure while you’re here, others will spend junk after you’re gone. And such things are not always safe, while you experience gains you will also suffer loses. Instead, work on depositing riches in heaven where they will not deteriorate or become rusty. People won’t be able to manipulate them to your disadvantage. For wherever you put what you treasure most, your heart will be there too.⁴

Jesus also said something that a lot of people find hard to understand. He told those who were listening to Him: “Don’t worry about tomorrow. Tomorrow will have its own worries. The troubles we have right now are enough for one day.”⁵ This is just another way of saying, don’t start worrying about bridges you may have to cross until you reach them. It also implies that we shouldn’t get all uptight about what we might have to deal with and be detracted from what we need to deal with now. For some people, what they suspect might happen is already a reality for them and they act on it as though it will actually happen.

It also involves wanting things we really don’t need right now. If we were blessed with life only for the purpose of finding and hoarding as much as we could just in case there was a need, then that wouldn’t be much of a life.⁶ Living is best described as giving. Letting others be benefited by what we’ve earned, learned, and discerned.

The Apostle Paul put it so succinctly when he told the Roman believers, “We know that God makes all things work together for the good of those who love Him and are chosen to be a part of His plan.”⁷ So as Arnold Patent said, living includes defining our purpose in life. Am I here on earth just for myself or was I put here by God so He could use me to help others? Why did I go to school, study, train, and then go out and put to use what I learned if it was only to make me happy? That would be like a doctor, lawyer, mechanic, carpenter, etc., expecting to be paid for what they learned without ever having to put it into practice. So ask yourself this question: Am I where I should be, doing what I should be doing, in order to be a blessing to my Creator and His creation? Your answer will clearly show whether or not you understand your purpose in life. – Dr. Robert R Seyda

FILL MY CUP LORD, I LIFT IT UP LORD

Vietnamese Zen Master Thich Nhat Hanh asks a question that we can all relate to. But each of our answers is no doubt as different as snowflakes. Read and see what your response might be.

You are holding a cup of coffee when someone comes along and bumps into your arm making you spill your coffee everywhere.

Why did you spill coffee? “Well because someone bumped into me, of course!”

Wrong answer. You spilled coffee because there was coffee in your cup.

Had there been tea in the cup, you would have spilled tea.

Whatever is inside the cup, is what will spill out.

Therefore, when life comes along and shakes you (which WILL happen), whatever is inside you will come out. It’s easy to fake it until you get rattled.

So we have to ask ourselves… “What’s in my cup?” When life gets tough, what will spill out? Joy, gratefulness, peace, and humility? Or anger, bitterness, harsh words and spiteful reactions?

You choose! Today let’s work towards filling our cups with gratitude, forgiveness, joy…

Certainly, something to consider. But here’s an item we do not find in this quiz. Where are you going to get the gratitude, forgiveness, joy, etc. to replace the anger, bitterness, harsh words and spiteful reactions? You can’t buy them at the store; it’s not something you can eat or drink; it’s not even something you can train your mind to do. It comes from an outer source that is stronger than your inner source.

The Apostle Paul gives us a brilliant example of this in his letter to the believers living in Galatia. They too were having problems with all the hurtful and damaging things spilling out of their cups. So Paul told them that they must ask God to fill them with His Spirit with all the good things that are available from Him. Paul gives us a starter list that will make a drastic change in our attitude toward others.

He begins with love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Wow, that sounds like something anyone would like to have in their cup. But then Paul explains the secret by which these things can become part of our lives. He says, “Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit.”¹

In other words, you don’t fill a cup that has previously held something bitter and harmful with something that is clean and wholesome until you first wash out the cup. And only God has what it takes to make that cup clean. So instead of trying to wash it yourself, give it to Him and let Him wash it so it can be pure again. Then He can fill it with the Fruit of the Spirit. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XX)

So it is clear that there were individuals in the apostolic church who were recognized as engaging especially in this duty, and who were known as Exhorters or Counselors, as distinguished from Pastors and Teachers. How long this was continued in the early church has not been verified. However, it cannot be doubted that is still appropriate in many places to have people in the church assigned to this work. This makes the church leadership look more like a team effort than a one-man endeavor.¹ And Charles Ellicott makes note that the Greek verb parakaleō is followed by the noun paraklēsis. To render this in English similar to the Greek we might propose: “The one encouraging [should do so with] with encouragement.” Ellicott believes that this may have been especially needed in the troubled circumstances of the Church in Rome.² I would add, that it is needed today more than ever. But the insight we get from the original language should not be missed. For instance, there are some who do counseling with conclusions; others who are sent to offer options end up bringing offers instead. And some who help out with problem-solving attempt solving problems. This is codependency at its best.

John Stott notes that the Greek parakaleō is a verb with a wide spectrum of meanings, ranging from encouraging and exhorting to comforting and consoling. This gift may be seen in operation in public from behind the pulpit in what the New English Bible calls, “one who has the gift of stirring speech.” The New Life Version calls it “the gift of speaking words of comfort.” But more often than not it is administered in private in what the Revised English Bible calls, “the gift of counseling.” The case in which it is used here by Paul may infer the offering of friendship to someone who feels all alone or giving fresh encouragement to those who have lost their enthusiasm. Paul’s friend Barnabas was known as the “son of encouragement,” perhaps because he exercised this gift and used it in befriending Saul of Tarsus³.⁴

Verse 8b: Whoever has the gift of giving to help others should give without drawing attention to themselves.

Paul uses the Greek verb metadidōmi here, a word utilized only 4 other times in the Last Covenant.⁵ It basically means to “impart” or “transmit.” Thayer, in his Lexicon, lists it in the category of someone who willingly shares of their substance. This does not mean that food is to be taken away from the mouths of one’s children in order to feed other children who are hungry. Rather, to put on the child’s plate only what is needed and share the rest with those who have little so that nothing is wasted. The ability to give is based upon the resources available. So the gift, then, is not supported just on a gracious attitude, but in having been blessed with enough to share with others.

This principle was already established under the laws of Moses. The children of Israel were told: “If someone among you is needy, one of your brothers, in any of your towns in your land which ADONAI your God is giving you, you are not to harden your heart or shut your hand from giving to your needy brother. No, you must open your hand to him and lend him enough to meet his need and enable him to obtain what he wants.”⁶ Even the wise man, Job, practiced this principle: “If I have kept what the poor should have or have caused the eyes of the woman whose husband has died to be tired, if I have eaten my food alone without sharing it with the child who has no parents… if I have seen anyone die because he had no clothing, or left any poor person without clothes… It would say I did not know the God above.”⁷

Then, in one of the Psalms, the writer is describing how happy the person is who reverences ADONAI and delights in His Word. Among the things that the Psalmist applauds is this: “He distributes freely, he gives to the poor; his righteousness stands forever. His power will be increased honorably.”⁸ And Solomon incorporated this principle in his wise sayings: “He who is generous is blessed because he shares his food with the poor.”⁹ Even the First Covenant prophet had the heart to give to missions. He said: “Send your resources out over the seas; eventually you will reap a return.”¹⁰ And the Word of the Lord to the people of Judea concerning the day when a king would come and rule by what is right and good: “The mean person will no longer be called generous, or the miserly said to be noble… But the generous person devises generous things, and his generosity will keep him standing.”¹¹

Later on, God told Isaiah to raise his voice and declare without hesitation: “Is it not a time to share your food with the hungry, and bring the poor man into your house who has no home of his own? Is it not a time to give clothes to the person you see who has no clothes, and a time not to hide yourself from your own family? Then your light will break out like the early morning, and you will soon be healed. Your right and good works will go before you. And the shining-greatness of the Lord will keep watch behind you.”¹² So Paul was not imposing something on the believers in Rome that was new and never heard of before. It was a long-standing tradition among God’s people that should not be discontinued among the Christians today.

Not only did the Church in Rome have this time-honored standard to follow, but even these words of Jesus were to be considered: “When you give to the poor, do not be as those who pretend to be someone they are not… Your giving should be confidential. Then your Father Who sees in secret will reward you.”¹³ In fact, Jesus told His followers that no matter who they shared with, even those considered to be the least important among them, it was as if they were doing it to Him.¹⁴ This message was so strong that it brought about a most unusual circumstance. The church that was organized in Antioch took up an offering for the mother church in Jerusalem because they heard that food had become scarce all around that area. Not only that, but can you guess who was one of those who carried the offering there? It was Paul!¹⁵

This incident impacted the Apostle so much, that years later when he wrote the Corinthians he told them how God had blessed the churches in the province of Macedonia. He shared that even though they were poor, that took up an offering to help out the Christians in Jerusalem.¹⁶ Paul used this to tell the Corinthians: “If a person is ready and willing to give, they should give of what they have, not of what they don’t have.”¹⁷ But Paul was not finished, he wanted to emphasize that whatever a person was able to give, it should be done in a sincere and simple, not grandiose, way.

On the gift of giving, early church scholar Chrysostom sees this as Paul’s way of looking for people to become more liberal when given an opportunity to do so.¹⁸ For instance, don’t just offer what is basic to the need, go above and beyond, especially in showing mercy, cheerfulness; in caregiving, with great compassion and concern. For Chrysostom, Paul was not just asking for money or donation of goods, he wanted the believers in Rome to go out of their way to help those in need by offering words of encouragement, and showing how much they cared by not walking away until something was done to help out. In other words, to get personally involved in the ministry of caring.¹⁹

Martin Luther sees how this gift of giving can easily be misused in an attempt to appear generous. One way is when people give to others with the intent of getting something in return, such as a loan with interest. He points to what Jesus said to a Pharisee who had invited Him to dinner: “When you give a lunch or a dinner, don’t invite only your friends, brothers, relatives, and rich neighbors. At another time they will pay you back by inviting you to eat with them. Instead, when you give a feast, invite the poor, the crippled, and the blind. Then you will have great blessings because these people cannot pay you back. They have nothing. But God will reward you at the time when all godly people rise from death.”²⁰ The second way of giving can also be misused when superiors give to those who are equal in rank. This can only be seen as trying to impress. It is obvious that Luther believes in unconditional giving, with no expectation or desire to be repaid.²¹

John Bengel believes that Paul is saying here that the giving must be such that it does not strip the giver of all resources. Rather, it is to be done without ulterior motives. In other words, generously without seeking praise. Bengel offers guidance from Scripture by noting what the Apostle James said about how God treats those who ask Him for things they need, such as wisdom. James said that when you ask God He will give generously and not fault you for asking. And then Bengel points to what Paul said about the churches in Macedonia, “In the midst of a very severe trial, even though they were in extreme poverty their overflowing joy welled up in rich generosity.”

For Bengel, this added up to people with this gift of giving not being hampered with desires to keep any surplus for their own benefit, nor were they bothered by trying to figure out if the people they were giving to were worthy of such sacrifice.²² However, I do think that Bengel would agree that the liberality of giving should be done with the need clearly identified and not to in an attempt to show off how generous you are. This is how Adam Clarke takes Paul’s use of the Greek noun haplotēs, translated as “with simplicity” (KJV). This word is used two ways in the Last Covenant: one means to do something without pretense, and the other means not done for self-glory. That’s why Thayer in his Greek Lexicon puts the usage this word here as meaning, not giving for self-glory, or to bring attention to one’s self.”²³

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XIX)

Frédéric Godet parses teaching and preaching into two spheres. As far as teachers go, like preachers, they exercise their gift by way of speaking. However, while preachers receive their message by way of revelations granted to them by the Holy Spirit, which enriches the faith of the church, teachers confine themselves to an orderly and clear exposition of the truths already brought to light and bringing out the connection between what was preached and what was taught in a practical sense. Godet references Paul message to the Corinthians where he wrote: “One person is given the gift of teaching words of wisdom. Another person is given the gift of teaching what he has learned and knows. These gifts are by the same Holy Spirit.”¹ Also, Paul wrote the Ephesians and distinguished missionaries, from preachers, and from traveling evangelists. He also mentioned those who are to lead the church and those who are to teach the Church.² However, the most desirable gift is to be a preacher/teacher³.⁴

Verse 8a: Whoever has the gift of counseling others, should do so with counsel.

The Greek verb parakaleō that Paul uses here, which is translated as exhorteth by the KJV, exhort by the NASB, and encourage by the NIV, is akin to the Greek noun paraklētos that Jesus used for the Holy Spirit.⁵ It refers to someone who stands by another’s side to give them comfort and encouragement by exhorting, admonishing, consoling and instructing them. Thayer, in his Lexicon, tells us that as used here, Paul intended it to be understood as a ministry that both admonished and encouraged. In other words, it is to be a proactive effort to help someone stay out of trouble and redirect their steps in the right direction. Scottish theologian Robert Haldane called it a special talent that encourages people to do their duty and extinguishes sin.⁶

This word is used over 100 times in the Last Covenant. It is variously translated in English as “beseech,” “comfort,” “exhort,” “desire,” “pray,” “entreat,” and others. Paul was not hesitant in motivating others in using this gift from God through the Holy Spirit. As a result of his Jewish learning, Paul knew that such counseling and comforting should be done with a cheerful spirit. We see this in the instructions of Rabbi Moses Maimonides who wrote that when the person who gives charity to a poor person and does so with a sour attitude and not even looking at the person to whom they give the assistance, they lose all dignity and destroy their reputation⁷ even if they give them 1000 gold pieces. Instead, they should give their gift with a pleasant attitude and with happiness, taking time to actively listen to their story. Listen to Job: “Have I not cried for the one whose life is hard? Was not my soul filled with sorrow for the poor?”⁸ They should speak to them with words of empathy and comfort, as we also read in Job: “I made widows sing in their hearts for joy.⁹”¹⁰

In writing to the Corinthians, Paul said: “We give thanks to the God and Father of our Lord Jesus Christ. He is our Father Who shows us loving-kindness and our God Who gives us comfort. He gives us comfort in all our troubles. Then we can comfort other people who have the same troubles. We give the same kind of comfort God gives us… But if we are in trouble, it is for your good. And it is so you will be saved from the punishment of sin. If God comforts us, it is for your good also. You too will be given strength not to give up when you have the same kind of trouble we have.”¹¹ So rather than criticizing and putting down, Paul says, use this gift to comfort and lift up those who need to be encouraged, especially in times of hardship. That’s God’s way, so it should be our way.

Later on, Paul tells the Corinthians: “God gives comfort to those whose hearts are heavy. He gave us comfort when Titus came. Not only did his coming comfort us, but what you told him to say made me happy also. He told us how much you wanted to see us. He said that you were sad because of my trouble and that you wanted to help me. This made me happy.”¹² And when Paul sent Tychicus to Ephesus, he told them: “I have sent him to you because I want him to tell you about us. He will comfort you.”¹³ And Paul also sent a report to the Colossians about his work for the believers in Laodicea and elsewhere and said: “May their hearts be comforted. May they be brought close together in Christian love. May they be rich in understanding and know God’s secret. It is Christ Himself.”¹⁴

When Paul wrote the Thessalonians, he had these words to say: “As a father helps his children, you know how we wanted to help you and give you comfort. We told you with strong words that you should live to please God. He is the One Who chose you to come into His holy nation and to share His shining-greatness.”¹⁵ Later, Paul gave these instructions: “We ask you, Christian brothers, speak to those who do not want to work. Comfort those who feel they cannot keep going on. Help the weak. Understand and be willing to wait for all men.”¹⁶ When Paul wrote Timothy, he gave him this advice: “First of all, I counsel you to pray much for all men and to give thanks for them. Pray for kings and all others who are in power over us so we might live quiet God-like lives in peace.”¹⁷ Obviously, Paul knew what he was talking about concerning the ministry of counseling and caring.

When it comes to the gift of counseling, Origen sees it as a kind of teaching or word by which afflicted souls are enlightened by the words of the Holy Scriptures. He witnessed in his day, much the same as we see today, that despair often came when a believer was burdened down with too many trials and tribulations at one time. Under those conditions, it is not an easy task to put come up with the right words to say, no matter how polished and plausible they may be. But if the words that are using have the power of God in them, they will penetrate the heart and bring comfort and hope to the desperate soul of the one burdened down.¹⁸

Then, the early church Bishop of Tarsus broadens the definition by saying that it is a type of sermon to urge those who are still uninformed as to their faith in Christ to know more. He advises that a counselor should not try to explain how all of their troubles fit into living their life for Christ. Rather, let them know there is hope as long as they remain steadfast in their love for Christ. While it is not advisable to promise immediate relief or showers of blessings, it is right to let them know that all who do hold fast in faith to Christ do are in line for blessings and will be given a way of escape.¹⁹

Ambrosiaster also sees the motivational factor in this gift. In his estimation, Exhorters should be prepared by the Spirit to have the grace to provoke believers into action. They are sent to stir up the brethren to do good and unbelievers to accept the faith. Today we would liken this office to that of an evangelist. When this happens, those who are contributors to the ministry are likely to be given a greater spirit of generosity so that they will not stop giving. Likewise, the strong who mentor their weaker brothers and sisters will be even more watchful and take more responsibility for the ministry given them in proportion to their faith. Similarly, those who perform acts of mercy according to their mission will do so with a cheerful heart and not as if somebody was twisting their arms to do it.²⁰ Chrysostom explains that exhortation can also be a form of inspirational instruction.²¹

When it comes to the gift of counseling (commonly called “exhorting”), Martin Luther believes that those who possess this gift and are called into this ministry should not occupy themselves with other tasks. But Luther found out that what Horace the Roman poet said before Christ was born, was true in his day: “The lazy ox wants to wear the saddle, while the [race] horse wants to plow.”²² It seems that there are some who are never satisfied with their calling, they are always singing the praises of those who have other ministries or jobs to do. Luther also pointed to what Terence the Roman playwright had to say: “We are so constituted that we are not satisfied with what is ours. Those who are qualified detest it; those who are unfit, long for it.²³”²⁴ While Luther does not expound on the gift of counseling, he focuses on the fact that those who do should concentrate on it and not become entangled with other duties.

Adam Clarke sees this gift of exhorting/counseling as being given to the person who admonished and rebuked those who were unruly or disorderly in the congregation, as well as, giving encouragement to the weak, comfort to the repentant, and counseling to those who were trying to cope with numerous temptations.²⁵ Albert Barnes focuses on the Greek word parakaleō and believes that it denotes someone who urges congregants to get involved in church ministries, as opposed to those who were in charge of teaching the doctrines of the Church. Also, the exhorter/counselor was gifted with making believers aware of the warnings and promises of God in order to motivate them into doing with enthusiasm what they were being asked to do for the church and its members.

Unfortunately, this gift and ministry today has been relegated by many pastors to the role that is often referred to as “motivational speaking.” Most often, it is done by someone from outside who is brought in to encourage and motivate the congregation to be better Christians at home and in the workplace. Their books are sold by the millions, but once read they lay collecting dust in a shelf somewhere in the home or office. As we have seen so far, this ministry should be an everyday part of the Church since it is a gift to the local Church. Thank God there are some pastors who have stepped forward and also embraced this gift for their people. It should not always be left up to visiting motivational speakers and evangelists.