Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson II)

Luther looked around at the conditions of the church during his day and advised that everyone should carefully examine their intentions when they pray, or give an offering, or enter the choir loft, or what else they may do to discover whether they do all this of their own free will and not because they were told this is something they must do to prove themselves a true Christian. Then God will help them see themselves as He sees them. Everyone must live with their own conscience for the choices they make. They should not be pressured to do or not to do something different than they would do if it were left up to them alone to choose.¹

Fellow reformer John Calvin sees Paul as laying down a principle that is necessary for the instruction of the Church – that they who have made the most progress in Christian doctrine should take the time to truly understand those who are less informed and employ their spiritual wisdom to help them deal with their misgivings. It is clear that among the people of God there are some less confident than others, and who, unless they are treated with great tenderness and kindness, will become discouraged and might feel alienated from their faith. It is highly probable that this was happening in Rome and elsewhere, especially at that time where many Churches were integrated with both Jews and Gentiles.

It would make sense then, that the Jews, who having been long accustomed to practicing the rites and rituals of the Law of Moses, having been brought up in them from childhood were not easily persuaded to give them up. At the same time, there were the Gentiles, who, having never practiced such things refused to be yoked together with the Jews in observing customs they were not familiar with. Calvin then goes on to note that Paul is uncomfortable with the Romans debating those questions which can disturb a person’s mind, especially those issues that have not yet been determined to be something that raises more questions about one’s faith. Furthermore, why bring up any difficult and challenging subjects by which those with weak consciences might become uncomfortable and distraught. First, we ought to consider what questions new Christians are seeking answers to and structure our teaching to the capacity of each individual to understand what is being taught.²

John Bengel makes an important point here about being careful when trying to persuade another believer to do what we are doing just because it’s okay with us. Anyone who tries to convince another person to go against their conscience will only cause them to have more doubts about their faith and their understanding of the Gospel. Paul calls it, “doubtful thinking,” for those who may be imagining more than they can understand or explain.³

Adam Clarke looks at the two Greek nouns combined here by Paul. One is translated by the KJV as, “doubtful” (Greek “dialogismos” – which means: “inward reasoning”), and the other, “disputations” (Greek “diakrisis” – which means: “passing judgment on opinions”). Clarke points out that these words have been variously translated and understood by various Bible scholars. So it is important that we do our research carefully before using them to teach new believers what the Bible says about the path they should follow in meeting the expectations of others.

Dr. Daniel Whitby believes we can understand how Paul uses these Greek nouns when we take them to mean overriding another person’s convictions with our own. We should never reject or dismiss anyone from our Christian circle because of their particular opinions on things which, in reality, are unimportant. There’s no reason to dig into their religious ethics, nor condemn them on what is found. Be courteous to fellow believers who are dealing with personal issues related to their faith rather than lecturing them and forcing them to change. It is alright to request more information on what they are dealing with, but only for better understanding. Never should it be made a matter of church doctrine.⁴

Robert Haldane addresses this subject of the unnecessary debating of insignificant matters. As always, there are many different interpretations of Paul’s words, but from Haldane’s point of view the meaning seems to be that when a believer encounters a brother or sister who is still uncertain about things they are doing they should not be pressured into accepting someone else’s view after engaging them in discussions on issues for which they have little knowledge. Such conduct would either end up causing a wound to their conscience or keep them from seeing the light on their own. Such disputes seldom bring about unanimity. It is very important that believers who have inadequate or uninformed views of any part of the Gospel be given the opportunity to study or read more in order to get a clearer picture of what the Bible teaches.

A good way to get this started is to avoid engaging them debates or arguments in areas of theology where they’ve had little instruction. To push them forward faster than they can absorb directions from the Word and Spirit of God will only cause them to stumble and injure their faith rather than making them strong. When it is necessary to explain to a less informed brother or sister involving things they may misunderstand as to what the Bible says, it is best to begin by building a foundation with the most fundamental truths they already accept. This will at least give them solid ground to stand on as they try to gain better understanding of higher discernment. This is called edification in that we are trying to build them up rather than tear them down. The whole purpose of this is to help them grow stronger in their faith and more mature in their comprehension of greater Biblical truths. When done this way we can count on the internal spiritual influence and guidance of the Holy Spirit to help both the one teaching and the one being taught.⁵

Charles Hodge offers his scholarly view by noting who these struggling believers in Rome were, and what was the nature of their ethical virtues being brought into doubt. Some say they were Jewish converts who were still holding on to their continued obligation to Ceremonial Law. But to this, it is questionable since it is reported that they abstained from all meats (verse 2,) and refused to drink wine (verse 21). These were things not prohibited in the Law of Moses. Others think they were persons who had misgivings about the use of foods which had been offered in sacrifice to idols and of the wine employed in making a toast to false gods. But for this, there is no clear evidence in the text. However, it is plain that these individuals held onto parts of Jewish Ceremonial Law which converts from among the Gentiles were not be likely to understand. But there is nothing inconsistent with the assumption that the fainthearted believers spoken of here were the highly scrupulous Jewish Christians.

Hodge tells us that Jewish historian Josephus records that some of the Jews in Rome lived exclusively on fruit out of fear of eating something unclean due to the way it was used by Gentiles. When Paul talks of people being weak in faith, he is referring to their uncertainty about understanding the truth of the Gospel. A person may be strongly persuaded as to certain truths, and yet very uncertain about other truths. Some of the early Christians were, no doubt, fully convinced that Jesus was the Messiah, and yet felt great doubts whether the distinction between clean and unclean meats was entirely done away with. This was certainly a great stumblingblock for some Christian because it arose from the want of an intelligent and firm conviction of their new freedom to be what they wanted to be in Christ and of the spiritual meaning of the Gospel. Since, however, this weakness was not inconsistent with sincere devotion to Christ, such persons were to be accepted as fellow believers⁶.⁷

Albert Barnes has his take on what Paul meant by doubtful debates. For him, the plain meaning is that believers should not open the door to people for the purpose of debating a matter in an angry and harsh manner. At the same time, don’t just send them away without them having a chance to explain their point of view. This will only confirm the doubts they already have. Furthermore, don’t try to persuade them to change their views on how they feel about certain foods, drinks, religious holidays, certain rites, rituals, ceremonies, etc.

The main point Paul is trying to make here is that they should not participate in any harsh and angry denunciation of other believers over things that are not scripturally wrong but are a matter of conscience based on what they have been taught or the customs and manners of their race or ethnic group. Rather than leading to more understanding, it will only generate more misunderstanding. To welcome them affectionately does not mean you automatically agree with them. But it does show that you are willing to talk freely and openly with them and to help them see other views. This will do more to help them trust you and confide in you about their feelings. So when it comes to questions about modes of dress, different modes of water baptism, serving communion, about other rites and ceremonies practiced by various congregations, this is by far the wisest way to address such issues if we wish to be helpful to a brother or sister as they deal with matters of conscience and conviction.⁸

Charles Spurgeon had an interesting way of illustrating what he hears Paul saying here. He did not think that is was worthwhile to go through a horse pond and get covered with filth just for the pleasure of taking a bath later! It may be that some strong person, like Samson, may have to go in among the Philistines and pull their temple down around their ears,⁹ but poor Hannah could not do that, and those who are like her – women with burdened hearts – had better go home and get out of the way of such troublemakers.¹⁰ They may even be contentious professors squabbling about this doctrine and that – and perhaps not understanding any of them properly – so the Savior said to the woman who touched the hem of his garment that because she dared to believe she now has the assurance of being made well again. And don’t let anyone try to take away her peace by persuading her otherwise.¹¹ This is what the Apostle Paul means when he says to welcome those who are uncertain in their faith but without intending to engage them in doubtful disputes.”¹²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER FOURTEEN (Lesson I)

14:1  Be willing to take those under your arm who are weak in faith. Don’t argue with them about what they think is right.

This is a continuation of the theme in chapter thirteen of being indebted to no one accept the debt of love we owe our fellow believers and Paul’s call to wake up to the fact that for many of us sleeping on the job as Christians was ending, so it was time to get up and get busy with the Lord’s work before the nightfall of our lives arrived. Here in verse one, the Apostle Paul talks about those who have the spiritual wisdom and ability to help those who are still struggling with issues in their new Christian walk with God. Paul uses the Greek noun pistis (faith) to describe the convictions we all have with what we’ve come to believe through the Gospel.

This noun pistis can be utilized to mean many things. Thayer tells us in his Lexicon that it can denote being convicted of the truth enough to believe it; religious beliefs, such as creeds; having confidence in a predominate idea; and, faithfulness. It is also used to identify one’s religious organization as their “faith.” Thayer says that Paul uses pistis here as “concerning things lawful for a Christian to do that do not go against their conscience.”

When counseling or mentoring others, some well-meaning Christians often take single verses out of the Scriptures and apply them without first checking who wrote them; to whom they were written; what were they writing about; or what subject they were dealing with. In other words, they do not see the context in which the verse was written. When this happens, it is identified with a very well-known phrase called, “taken out of context.” Unfortunately, this often happens when they approach a freshly newborn child of God and straightway begin to discipline them over what they should or shouldn’t do now that they are a Christian, based on these verses that they’ve selected.

This is not a case of helping others to make up their minds to please God, but in forcing others in making up their minds to please us. We see this practiced as far back as the wise man Job. His friend, Eliphaz, gave Job this compliment: “You have given moral instruction to many, you have helped those with trembling hands, your words have supported those who were stumbling, and you have strengthened those who are weak-kneed.”¹ Later, God would encourage the prophet Isaiah to continue the work he was given, by instructing him to: “Give strength to weak hands and to weak knees. Say to those whose heart is afraid, ‘Be strong and unafraid.’”²

But the message God sent to the religious leaders of Israel through the prophet Ezekiel was not as positive. He told them: “You have not given strength to the weak ones. You have not helped the sick find healing. You have not helped the ones that are hurt. You have not brought back those that have gone astray. And you have not looked for the lost. But you have ruled them with power and without pity.”³ Paul did not want the same thing to happen at the church in Rome. He did not want them to become the kind of shepherds described in Zechariah: A shepherd who wouldn’t bother caring for the ones who are dying; won’t help guide the young as they learn to walk; won’t find healing for the wounded and won’t encourage those who are not grazing to find nourishment.⁴

There is an interesting parallel here between the Gentiles who joined the Jews in the Church in Rome and the Gentile Egyptians who joined the Hebrews in their exodus from Egypt. Rabbi Abraham Saba tells us that when they came to the place called Rephidim,⁵ that the people began to complain about not having any water. This irked Moses because when God fed them manna from heaven it was collected along with the dew in the morning. Therefore, they already had water. But they wanted more, they wanted water to drink. They even accused God of using Moses to bring them out into the desert so they could die. Rabbi Saba says that it may have been the Egyptian proselytes who were unable to adjust to the customs and manners of the Hebrews. Says Rabbi Saba: “It is clear that Moses saw in the people’s complaint a lack of faith on their part.”⁶ Likewise, here in Rome, it was the Jews who were unaccustomed to the manner and customs of the Gentiles, especially when it came to eating non-kosher foods.

When the great Shepherd, Jesus of Nazareth, came. He told His disciples: “Whoever welcomes a little child because of Me welcomes Me. But whoever is the reason for one of these little children who believe in Me to fall into sin, it would be better for him to have a large rock put around his neck and to be thrown into the sea.”⁷ So Paul was not teaching something new here, it was already part of the Gospel of Christ. For Paul, it was not just a matter of giving the meat of the Word to a young Christian so they could grow, but feeding them the milk of the Word until they are ready for something with greater substance.⁸ And this is not the first time Paul has admonished believers to be careful about what they approve of as good or bad.⁹ That’s why Paul tells the Corinthians: “Some are weak. I have become weak so I might lead them to Christ. I have become like every person so in every way I might lead some to Christ.”¹⁰

Early church scholar Origen points out that it is better to have weak faith than no faith at all. That’s why the person who is lacking in faith must be treated differently than the unbelieving sinner.¹¹ Then the Bishop of Laodicea instructed his ministers to be aware that any rules concerning which foods to eat or not to eat must be enforced with moderation because everything has been sanctified by the power of Christ. They must keep in mind that not everyone is so strong in their faith that they are in no danger of being tripped up by these things. That’s why whether we upset such a person or do not upset them must be taken seriously, but we are to take great care to ensure that no one damages their faith by eating something which they think might be wrong to eat.¹²

Several decades later, early church scholar Ambrosiaster concluded that the Apostle Paul tried to solve these disputes by arguing that the person who abstained from eating certain foods gained no advantage in the sight of God nor did the one who ate such foods lose anything. He says that the person who is afraid to eat because some of the Jews had forbidden it, needs strengthening in their faith. Ambrosiaster wanted such individuals to be left to their own judgment so as not to feel hurt and depart from that love nurtures their souls.¹³ An important factor to remember with this point of view is that whenever two believers come to an impasse on whether it is right or wrong to eat certain foods, the one who is stronger should be willing to abstain for the sake of the weaker friend.

Then Augustine says if we are the stronger believer and are willing to put aside our preferences for the sake of a hesitant believer their weakness becomes supported by our strength.¹⁴ In other words, when they see that we have no pleasure in criticizing their weakness they will become more open to learn and grow. And Pelagius also feels that from here on Paul indirectly begins to admonish those who thought they were strong enough to eat anything they wanted without restraint. Paul tells them not to judge the others who abstain based on their own opinions when the Church has no such rules to back them up.¹⁵

And finally, Gennadius asks why anyone would be so inhumane as not to have sympathy for the weak and trample on them, not even offering them the help they need in coping with certain issues? Paul makes it absolutely clear that anything the Law may have to say about such matters has been abolished because Christ is now the one we listen to. Yet, he was conscious that the ethnic heritage of the Jews weighed more heavily on them, especially those who felt that they would be sinning against their fellow Jews if they went against the Law.¹⁶ This Greek Patriarch makes a good point here. We must all remember that many, if not all, of our customs and manners, were formed by the ethnicity of our ancestors which may not match those of another believer. So the Word of God must become our arbitrator, and Spirit of God our guide.

Reformer Martin Luther states that the strong believer has his or her own opinion which is determined by their reasoning. In the same way, the weak have their opinions. Therefore, the Apostle says let everyone make up their own mind. That means: “That everyone should remain sure and certain in the opinion which their conscience suggests.” Luther also cautions that this does not mean that we should put up with any pretentious acts of one person trying to be more holy than another, especially when we see that they are only trying to cover their weakness in the faith.¹⁷ In other words, people who often criticize those who are more conservative and restrictive in their thinking do so because they are not all that sure about their own allowances under spiritual freedom.

Luther goes on to point out that the Apostle Paul admonished the Galatians that they should not use their liberty to satisfy any personal wishes,¹⁸ which he sees being done in Rome where no one any longer troubles themselves about what God’s Word has to say. They were being overwhelmed by endless arguments. They certainly have the right to moderately agree or disagree with one another over what one should wear, eat, or do, but they should never insist on being right just so they end up having their own way. This was only covering one’s spitefulness with the cloak of being strong in the faith.¹⁹

The Saskya Pandita (1182-1251) was a Tibetian wise man and spiritual leader as a Buddhist scholar. This title was given to him in recognition of his scholarly achievements and knowledge of Sanskrit. He is considered in tradition to have been a reflection of the embodiment of the wisdom of all the Buddhas. He was once quoted to have said that we are “Not to be cheered by praise, not to be grieved by blame, but to know thoroughly one’s own virtues or abilities are the characteristics of an excellent person.”¹

This was another way of saying that each person must have a clear picture of self-awareness: knowing where you came from, who you are, what you are, and where you’re headed. This will allow us to understand why not everyone behaves or conducts themselves the way we do. For example, one person may be very quiet and contemplative while another may be the life of the party. That doesn’t mean that one is right and the other wrong. Identifying our own preferences and the preferences of others can be an important building block in the foundation for our success. This knowledge can help us understand situations as they unfold and improve our communication with others, and influence people and situations to get the results that are good for all of us.

Every one of us has natural tendencies that dictate our preferences. How these are developed in each of us is a complex combination of things. Whether we were born with them or learned them – nature or nurture – can be an interesting question to explore. It is also interesting to think about how much preferences guide our behavior. Behaviors that feel comfortable, that we do without thinking, that just seem natural, that we resort to when under stress, or that we simply identify as “the way we do things” can all be considered as natural tendencies or our personal preferences. Being aware of personal preferences is an important step. Understanding others, being aware of what makes them tick, is another important interpersonal skill. So instead of resenting or showing distaste for other people’s preferences, remember to treat them the way we would like for them to treat us.

If we are going to grow and mature, we must have a betters sense of self-awareness. This should start the beginning of a lifetime of growth and learning. Once we understand what we prefer, what is comfortable for us, it is much easier to branch out of our comfort zone to learn new behaviors. Having options, about how to behave, rather than just responding in whatever way feels natural, gives us the freedom to act in a sensible way, given the situation. It is in these moments when we choose to be a bit uncomfortable that we have the most potential to learn and grow. This is especially true if we select these areas for development because we have a personal reason to do so. Motivation is a powerful influence on our success. For instance, if you know you have a short temper, start learning how to control it better and you will become better.

Another assessment tool is introspection. We can pay attention and take note of our own experiences, actions, and reactions. Our own observations are invaluable sources of information about who we are and what makes us tick. Paying attention to how we feel inside while we participate in a variety of activities can give us some insight into our own behavioral preferences. Do we feel happier when working in a group, or alone? Do we feel satisfaction when we accomplish a difficult task? Is it easy or difficult for us to tell others what to do? Our body language can also offer helpful clues. Paying attention to what is going on when we start to feel bored and tired – or lively and interested – is an indicator. If our body is responding positively to the situation, it is likely there are elements there that agree with our personal preferences. We don’t have to make ourselves uncomfortable in order to grow, but it will help us see our own personality more clearly.

In addition to what we see in ourselves, the observations of others can also be helpful. Sometimes others see behaviors in us that we don’t see, especially when we are too involved in activities to pay attention. There are several key concepts to keep in mind if our observation is to be a truly valuable self-discovery process. First, assess the situation – What is going on? In terms of the situation, get a sense of the environment in which a certain behavior has occurred. What are the significant factors? Who is involved? This context information offers additional perspective about the behavior.

Secondly, pay attention to specific behavior – what happened? For an observation to offer objective information rather than subjective, or merely an opinion, it needs to be specific. Vague comments are not as helpful as a concrete example. Since behavior arises from complex factors this protects us from being offensive or narrow in our interpretation and allows for the processes of communicating our thoughts and asking questions to understand even more about others and ourselves. Jumping to conclusions often leads to errors or an incomplete picture.

Thirdly, the impact of our or other’s behavior – what is the result? The impact also needs to be described in concrete terms when making an observation. Some results that could be observed include: Change in body language, Increased energy or animation, Decreased energy or animation, Focus changes, including impacts, observed in reaction to specific behavior gives people a lot of information about not only what they are doing but how that influences people and situations.

We may quibble over the fact that all of this is just too much information for us to digest when we are in a heated situation, who has time to do all this analogy? That’s when we need to train ourselves to step back, observe what’s going on, focus in on what seems to be the point of contention, do not make up our minds of who’s right and who’s wrong, but what can we say to turn down the heat so that everyone involved can have a more measured conversation. Never think of your response as a gift with a beautiful ribbon tied around to be the final answer to the problem. But offer options that the individuals involved can look at to settle their disagreement amicably.

Desiderius Erasmus of Rotterdam, Holland (1469-1536), was the greatest scholar of the northern Renaissance, the first editor of the New Testament, and also an important figure in Christian theology and classical literature. On one occasion, Erasmus stated that “It is the chiefest point of happiness that a man is willing to be what he is.” This goes along what Saskya Pandita was saying. Don’t change just to fit the situation so as not to cause trouble. Remain who you are so that you can help change the situation for the betterment of everyone.

Does the Bible have anything to say about this? Yes, it does! For instance, the Apostle Paul told everyone that as Christians we have a choice. We can either go along to please the crowd, or we can go along with God to please Him. So don’t try to become what other people appreciate but does not represent who you are. Let God design you from the inside out so that you are doing God’s will, not your will or the will of others. That way you will grow into the kind of person people will appreciate for being genuine and honest, good and pleasing, because they now know what to expect from you.²

And the Apostle Peter also has some advice for believers. When others see how devoted and dedicated you are to being what God wants you to be, they will know that you are for real, not putting on a face just to please them.³ That’s because your real personality is shining from the inside, not some disguise you put on the outside. Pretending will not last long and the real you will quickly be revealed. So why even try to fool anyone. To shine in the light of what and who you really are will last a long time. You won’t have to tell anyone that you are a gentle and humble person, they will see it. Peter says that this is something money cannot buy, it is a gift from God because He’s the only one who can give it.⁴ – Dr. Robert R Seyda

A BRIDGE OVER TROUBLED WATERS

Although we know that Jesus told several parables involving farmers, it would not surprise me that if this story would have been current in His day He would have included it. Here’s how this story, that I read some time ago involving farmers, goes:

There were these two brothers who lived on adjoining farms that got into a heated argument. It was their first serious disagreement in 40 years of farming side-by-side, sharing machinery, and using the same farmhands and materials as needed without a hitch. Then this long record of cooperation sadly fell apart. It began with a small misunderstanding and it grew into a major difference and finally, it exploded into an exchange of bitter words followed by weeks of silence.

One morning there was a knock on the older farmer’s door. He opened it to find a man with a carpenter’s toolbox. “I’m looking for a few days’ work,” he said. “Perhaps you would have a few small jobs here and there I could help with? “Yes,” said the older brother. “I do have a job for you. Look across the creek at that farm. That’s my neighbor. In fact, it’s my younger brother! A few weeks ago there was a beautiful meadow between us. But for some reason, he took his tractor and plowed a path from the pond above our farms down to the river below, and never said a word to me about his plan. As you can see, now there this ugly creek between us. Well, he may have done this to spite me, but I’ll do him one better. See that pile of old lumber by the barn? I want you to build me a fence – an 8-foot solid fence – so I won’t have to see his place or his face anymore.”

The carpenter shook his head “Yes” and said, “I think I understand the situation. Show me where to get some nails and the post-hole digger and I’ll be able to do the job, and I hope you will be pleased with my work.” The older brother had to go to town, so he took the carpenter along to get the materials, brought him back and then left for the day. The carpenter worked hard all that day – measuring, sawing, and nailing. About sunset when the farmer returned, the carpenter had just finished his job.

But when the farmer looked toward the fence he expected to see, his eyes opened wide, his jaw dropped. There was no fence there at all! Instead, there was a bridge … a three-foot wide bridge that stretched from one side of the creek to the other! A fine piece of work, handrails and all! And the neighbor, his younger brother, had just walked up to the bridge to see what was going on. When the two brothers saw each other, the younger brother stretched out his hand in the direction of his older brother and said: “You are a great big brother to build this bridge, after all, I’ve said and done to you.” As the two brothers stood facing each on opposite sides of the bridge, there was a moment of silence. Then simultaneously, they walked toward each other, meeting in the middle of the bride. There, they shook hands, embraced, and wiped away some tears from their cheeks.

At that moment, the carpenter hoisted his toolbox onto his shoulder and began to walk away. “No, wait!” said the older brother, stay a few more days, I’ve lots of other projects for you.” “I’d love to stay,” said the carpenter, “but I have many more bridges to build.” When I read this story I immediately thought of the fact that Jesus was a carpenter’s son. He did not come to build fences between people, but bridges. The Apostle Paul was then able to tell us, “Jesus came to bring peace. He did that by breaking down the wall of contempt that used to separate us. Because of this, we can all now be part of one family.”¹ So if that wall has been broken down, what’s keeping so many of us apart? Use that bridge today to make peace with those with whom you’ve been estranged. If they ask you why you want to reconcile, tell them that the Carpenter built you a bridge. – Dr. Robert R Seyda

STUDY ALERT ON ROMANS CHAPTER FOURTEEN

I am excited about our upcoming study of chapter fourteen in Paul’s letter to the Romans. In this chapter, Paul answers a lot of questions on how believers should deal with each other on an ethical level as well as a spiritual level.

How should you treat a fellow Christian who doesn’t believe like you do? What are you to do when someone criticizes you for doing things they don’t believe a Christian should do? And what do you tell another believer who celebrates certain holidays that you don’t think Christians should pay any attention to? Are you upset when you see a fellow Christian sipping wine at a meal? Do you think less of people who do not practice their religion as you do?

Paul then goes on to address the problem of those who feel they know what is right and wrong, and criticize other believers who have different opinions. Isn’t this a case of one person feeling more sanctified than the other? No matter how many disagreements we may have with our fellow believers, what should our top priority, our number one goal be? After all, each of us must answer to God for our own actions, not those of others. There is nothing wrong with sharing your faith and feelings with other believers and pointing out where you disagree and why. But don’t become judge and jury and suggest that they won’t get to heaven if they keep doing the things they do.

What did the early church scholars think about Paul’s admonitions? And how did the Reformers interprets Paul’s words? What about during John Wesley’s time and then among early American believers? And since this was aimed primarily at the Jewish and Gentile converts in Paul’s day, how does it apply to us today?

I hope you join in the study of these issues when we begin looking at Chapter 14 on Monday, October 29th. You have proven yourself to be a scholar of God’s Word. There are promises in His word that says He will reward those who study to show that they can be trusted as interpreters of His Word. I’m glad you have chosen to be among that number. – Dr. Robert R Seyda

SPECIAL NOTICE TO ALL MY FABULOUS FAMILY, FRIENDS, READERS, AND STUDENTS

We have just finished an interesting examination of Chapter 13 in the Apostle Paul’s Letter to the Romans. On Monday, October 29th we will start looking at the informative instructions in Chapter 14.

You won’t want to miss this important study on Practical Theology in Paul’s writings. He is now building on the foundation of the doctrines found in the Gospel of Christ and wants the Romans to know how you put them to work in everyday situations.

If there was ever a lesson that the church needs today it is what we find in Chapter 14 of Romans. I hope you continue your quest to be a better-informed believer about your faith in Christ and what it can do for you in today’s world.

God bless all of you for your faithful attendance and study of this most important book of the Final Covenant. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER THIRTEEN (Lesson XVIII)

What wedding attire must we have on to be ready when our Celestial Groom comes calling? Nothing can make us more fit to meet Christ and to be with Him in His glory than for us to be dressed in His likeness! Not psychically or materially, but spiritually. I agree with Spurgeon, if we wear Christ’s virtues as our garment we do great honor to Him as our Groom. If we make Him our glory and our beauty while we live here, we can be sure that He will be all that and more to us in eternity! If we take great pleasure in serving Jesus here, Jesus will take great pleasure in welcoming us when we meet Him in the air and He takes us up to dwell with Him forever. Put on the wedding garment you beloved of the Lord! Put on the wedding gown you brides of the Lamb, and put it on at once, for behold He comes! Hurry up, you slumbering virgins! Arise and light your lamps! Put on your robes and be ready to behold His glory and to take part in it! O virgin souls be prepared to go out to meet Him! With joy and gladness go out, wearing His likeness as your gorgeous apparel, fit for the daughters of a king!

F. F. Bruce tells us that a literary parallel to this use of “put on” is quoted from Dionysius of Halicarnassus, the Greek historian and teacher of rhetoric where he uses the phrase “to put on Tarquin,” which means “to play the part of Tarquin.”¹ The practical teaching given to Christian converts in the primitive church appears to have been arranged for easy memorization under various catchwords, of which “Put on” was one. They were urged to “put on” or “play the part of Christ,” by clothing themselves with Christian virtues as is they were putting on a new set of clothes.² And since these virtues were all aspects of the new Christian character which they received at conversion, they might be told to “put on the new man,”³ or to live as those do who have put on Christ once and for all.⁴ Since this “new man” was the character of Christ reproduced in His people, it was a simple transition to say, “as many of you as were baptized into Christ have put on Christ,”⁵ or, as here, in this case, to exhort believers to “put on” Christ in the sense of manifesting outwardly what they had already experienced inwardly. While Paul had not read the written Gospels which we have in the Last Covenant, it is noteworthy that when he commends to his readers the cultivation of those qualities which the Evangelists ascribe to our Lord, he does so by telling them to “put on the Lord Jesus Christ.”⁶

So what this all adds up to is that to be a bona fide Christian exhibiting all the virtues of Christ in our lives, will require more than just reading the Bible, or repeating a prayer, or going to church. Jesus made it plain when He said we are not to hide His light that shines through us under a basket.⁷ That means, our light does not shine only in church or at an evangelistic crusade, but it shines in the workplace, in the gym, in the marketplace, in the department store, on the sidewalk, while driving down the highway, and even when no one is looking. To put on Christ is not done only when we want to feel religious. Once we put on Christ, it is a permanent change in our character which affects the way we talk, act, and feel. There is no substitute for putting on Christ in order to be identified as a real Christian.

END OF CHAPTER THIRTEEN

SUMMARY OF ROMANS CHAPTER THIRTEEN 10/26/18

When the first six verses of this 13th chapter are put in context, they continue the theme of chapter twelve on the importance of love and respect for our fellowman. Paul shows the believers in Rome that their conduct and behavior which is guided by love should be directed to both those in the church and those outside the church. In particular, those in authority in the church and those in authority in the state. This is God’s design for how people are to be governed so as to benefit from being part of a spiritual community and secular community.

Paul was quick to acknowledge that there were, and would be, those who are placed in authority that misuse and abuse their power and privileges. But that is no excuse to dismiss the office they hold which is part of God’s governing institution. While serving in the military there were some in authority that did not meet the approval of the troops as a whole. In fact, many of the enlisted personal despised the way these individuals threw their weight around. Nevertheless, they were obeyed and their orders were carried out without hesitation. If you were to ask one of the troops why they still did what they were told by such an individual, they would tell you this, “I detest the man but I respect the uniform.”

And that is what Paul is saying here. It is the office we respect and submit to its authority, Even though the person in charge may be less than courteous and considerate, still we respect what God put into place to make sure that citizens were given the help they needed, that law and order were enforced, and that they were protected from all enemies both foreign and domestic. So no matter what the city council member, the mayor, the governor, or the president did that one might take offense to, still their office was respected. To disrespect what God put in place was to disrespect God Himself.

After instructing the believers in Rome on the “transformed life” as it relates to their fellow believers, Paul discusses the Christian’s responsibilities to government authorities. Understanding that all governments are in power due to the providence of God and that they serve as ministers of God to avenge the law-breaker, Christians are admonished to submit to “the powers that be.” This submission involves payment of taxes and having respect for those in authority.

Paul’s next exhortation deals with the importance of love and moral purity. Christians are to be indebted to no one save to love one another. When love is properly demonstrated, even the requirements of the Law are adequately met. This admonition to love, however, is carefully balanced with the reminder that time is short and it is imperative that Christians maintain moral purity. This is done by Christians putting on the Lord Jesus and not making provision for the fulfilling of the lusts of the flesh.

When we put all of this together, we see the following points that are to be understood and instituted in our daily lives: Everyone should obey people in positions of authority. After all, all authority comes from God, so all those in authority should keep in mind that they serve others at God’s request.

That means if you go against someone in a position of authority, then you’re really going against God’s method of governance for society. In other words, if keep walking on the path that God has placed you on it will help you carry out your responsibilities as both a citizen of heaven and a citizen of earth. It’s only when you step out of line that you should be corrected and pay the penalty. Remember, God gave those in charge the power to keep order and they should not be afraid to use it properly.

The same thing goes for paying taxes. These combined sources of revenue help those in charge to provide for the benefit of the citizens those things that enforce law and order and maintain peace. If you owe money to the government, don’t look for an excuse not to pay just because you are a Christian. We all owe respect and honor to the office of the people in positions of power, and as Christians, we should be model citizens.

Paul was emphatic about believers staying out of debt. That is, except the debt of love. You should owe everyone love all the time. And pay it as often as possible. That’s the essence of all of Jewish law anyway – love. Paul agrees with Jesus that the Ten Commandments can pretty much be boiled down to this: Love your neighbor as yourself.

And finally, Paul says to those Christians who have been asleep to wake up. It’s time to go to work. So take off your sleeping clothes and put on your work clothes. God has work for you to do. Not only that, but the work will require that you wear armor. The battle you will be fighting requires that you have all the right equipment in order to win the victory for Christ’s sake and God’s honor. That also means that you don’t take off your armor in order to play the games the world is playing. They can not only injure you spiritually but they can be fatal. God did not redeem and call you out of the world for you to live selfishly for your own pleasure. You are God’s property now, live for Him. Make Him proud that He chose you out of so many to be His very own.

Jack Wellman, Pastor of the Mulvane Brethren Church in Mulvane, Kansas expressed it this way: How different would the world be if Christians took to heart these commands to be a good neighbor, citizen, employer/employee, and fellow member of the Body of Christ? Then indeed, it would be said of us all, collectively, that “These that have turned the world upside down are come here also.”⁸ Maybe it should read, we have turned the world right side up because that’s the way God originally intended for us to live.

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