Down an Unfamiliar Road

Judge Sherman Finesilver (1927-2006), United States District Judge for the District of Colorado once stated: “Do not confuse notoriety and fame with greatness. . . . For you see, greatness is a measure of one’s spirit, not a result of one’s rank in human affairs.”

Well-known motivational speaker and author James Arthur Ray agrees greatness and expertise cannot be defined by accolades or societal rewards. It cannot be defined by money or material things acquired. Greatness does not drive a certain brand of car or have a certain business or career path. In fact, a quick perusal of history will prove that even those who society now eulogizes as great, were never spoken of that way until they departed from this world. At the same time, many who were truly great were never known or recognized by society. But they were known, even if it was only by you or me. In fact, that someone may be you.

So what is greatness and how does it apply to being the best? Greatness can be defined as the ability to achieve what you choose to achieve in the area you choose to achieve it and to achieve it with excellence and a level of expertise. Here are some thoughts on greatness I found and want to share with you:

You’ve no doubt read articles about narcissistic individuals, and you’re probably fed up with self-important people. But, let’s leave outward grandeur and focus what people are on the inside. It is not narcissistic to pursue greatness in your life. Human beings are on this planet for a very short time. And, many of us yearn to be important in some specific way. So how can anyone do that if they’re not rich or famous? First, look at how some create their greatness by playing a role that others admire.

There are some who take the Celebrity Route to Greatness. When we look at celebrities and see why they are so special we wonder how great their lives really must be? As in Tom Cruise who must live an interesting life. We look at all these stars, read about their loves, losses, children and more. They become a symbol of greatness to their fans. But the greatness is in the roles they play, not they themselves.

Others take the Sporting Route to Greatness. Nowhere are people admired more than in sports. We may love a recording artist or a movie star, but the All-Star in baseball, basketball, or football is our ticket to greatness – by proxy. For instance, Morgan Freeman does not “belong” to Boston, but Tom Brady certainly does. That’s why cheating is so problematic. We need sports clean so we can idealize. Like the great Aaron Rodriquez of the Yankees, once they cheat, even the most admired athlete falls.

Then there is the Money Route to Greatness. America is the land of capitalism, and we do admire (and are envious of) people with money. The big house, the expensive car, the leisurely vacations, the way they are treated in public and at charity events; all this adds to their “greatness.” It’s probably why colleges have produced too many finance majors in the past fifteen years. But, make no mistake, you may want more money in your pocket, but remember – the rich have their problems and worries too.

Trying to find greatness vicariously through others just doesn’t work. Root for a good athlete, applaud a great performance, but keep greatness as a project unique to you. Each of us can be great. It is deeply human to find that path. It’s a crazy and confusing world. There are five billion people here and we are all, ultimately, wisps of protoplasm passing from birth to death. How can any of us achieve greatness? What does it mean and why does it matter? The human drive for dignity – for greatness – is sidetracked when we idealize others like celebrities, or when we feel special for dysfunctional reasons. Let’s look at how you or someone you love can discover their greatness.

We shouldn’t idealize greatness in others as something we can use for ourselves. One of the great psychoanalytic thinkers of the last century was Heinz Kohut, an Austrian Jew who barely escaped Hitler’s rise to power. Kohut tells us that all small children naturally idealize their parents. After all, they are small and helpless – and their mom and dad are so important and reliable. Soon, they feel comforted in the “greatness” of mom and dad. Healthy children idealize their parents and feel bigger and safer because of them.

We must also realize that greatness is not synonymous with fame. That is an ancient and false equation. Yes, there were great leaders like Churchill, Lincoln, Jefferson, Ben Gurion, Mandela, Walesa, and others. While their greatness was defined in the public arena, most heroic acts are infinitely more private. They’re found in small lives that are elevated out of the human will to always do their best. It is true nobility.

So what does it really mean to be truly great? It means to be a servant. Really! How can you be considered great and be a servant at the same time? Unfortunately, much of the world has the wrong definition of what greatness really is. The Bible tells us that true greatness is being a servant, and the greatest person of all time is Jesus of Nazareth – the Messiah. Being a servant is having an attitude exemplified by Christ, “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.”¹

Isn’t it extraordinary when a CEO is a true servant of those that they are called to lead? Think about it this way – have you ever had a boss in the past that cared so much about your success, cared so much for you as a person, that you didn’t want to work for anybody else? That boss is being a servant! To care and to show love is what greatness it all about. And it begins with serving God because our love for God will be expressed in our love for others. And that, my friends, is true greatness. True greatness merely refuses to change in the face of bad actions against one—and a truly great person loves their fellow beings because they understand them.

After all, doesn’t the Bible tell us that God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”² So by creation, you are already great.

One of the wises and most stalwart men in the Bible was named Job. He faced obstacles that you and I will never witness, let alone go through ourselves. But he never lost hope in God restoring him to his original place in the lives of this family and friends. In speaking of God Job said, “God thunders wondrously with His voice; He does great things that we cannot comprehend.”³

And later, King David who suffered for years waiting for God’s time to make him King of Israel and Judah did not despair. He once told God, “You will increase my greatness and comfort me again.”⁴ David knew where his original greatness came from and that all the greatness God has for us is never exhausted.

And after all the persecution and attempted disgrace that the prophet Jeremiah had been through, yet he relied on being restored to greatness because God had already told him, “For I know the plans I have for you, plans to make you great and not for failure, to give you a future and a hope.”⁵

So when Yeshua the Messiah came, His followers no doubt wanted to know what He thought of greatness. How could they be great in His eyes and God’s eyes? So one day they went to Jesus and asked Him who was the greatest in the kingdom of heaven? That’s when He called a child out of the crowd to him, He had the child stand in the middle of them and said, “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me.”⁶

Why is it important that we remember this? Because while He was teaching on the side of the mountain in Northern Galilee, Jesus made it clear that anyone who tries to take a shortcut so they don’t have to practice what they preach and teach others that they can do the same without penalty will be called the least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.⁷

And to get their attention Yeshua pointed to the way worldly people run things. Those who achieve positions of power then use that power to get their way over others. But His followers were not to have this kind of attitude. They should aspire to get no higher among their fellow believers than God wants them to get. Rather, to find as many ways as they can to help others achieve their goals. That will give them a much better chance of getting promoted. Then pointing to Himself, Yeshua, the Son of God, the Messiah stated that He did not come to be served but to serve, and eventually to give His own life so they might live.⁸

But Yeshua wasn’t finished. He advised His followers not to try to become another source for the truth when He is the only source for truth. If they want to be great then they must become servants, or as we would say today, facilitators or mentors. That’s because whoever those who strive only for the top of the pile will end up at the bottom, and those who are happy to remain at the bottom will often end up on top.⁹

This enlightenment led the Apostle Paul to write the conclusion on being great that he had come to. For years he had tried to be great on his own. The best he could achieve was to be known as a hothead zealot who riled against the new Jewish sect called “The Way,” whose members believed an unknown prophet from Galilee named Yeshua was the true Messiah. But after he saw the light on the way to Damascus to persecute these followers of Yeshua, he realized that he had no greatness within him at all.

So in his letter to the Galatians, he openly confessed that he allowed all of that to die, all his personal aspirations and desires to be great. Then he invited Christ to come and live in him, to be his source of inspiration and motivation. And he no longer attempted to be great by what he did, but by what Christ did through him.¹⁰ In other words, Paul learned that when looking for something within ourselves to be the sign of our greatness, we should look for how much of God we have within us as a sign of His greatness, not ours. – Dr. Robert R Seyda

WHAT DOES JESUS MEAN TO YOU?

A grandfather recently told a story about his granddaughter, Peachy, who had just turned five. She has carried around a baby Jesus doll from a very young age. Unfortunately, she is an orphan because both her mother and father died in a car accident not too long ago.

When she was about two years old, her mother gave her a baby Jesus doll that was used in a Christmas play at church. Due to her young age, Peachy called him “Dedus” because she hadn’t yet mastered the English pronunciation of His name. When someone would try to correct her by saying that His name Jesus, Peachy would respond, “No, his name is Dedus.”

Dedus is not a very big doll, only twelve inches long. Over time he has lost his gown and long hair, but his rubber ring halo was still attached to his head. That didn’t bother Peachy. She loved him for who he was, not how he looked. Her grandfather admitted that he ended up calling him Dedus out of respect for his little granddaughter. However, at the age of five, she has begun to understand who the historic Jesus really is and that her baby is a representation of Him. She has been offered and given new, expensive and fancy dolls which lay untouched in a corner of her room because Dedus is the most one important one to her.

People have tried to entice and bribe her away from Dedus, all to no avail. Grandpa said that he has never tried to offer her another doll. If she really wants a new one, it will have to come from inside her little heart. But why worry? Perhaps Dedus is meeting all her needs and in him, she is completely satisfied; she never shows any attention to other dolls and is not much interested in other toys or activities which don’t involve her Dedus. When she is shown other Jesus dolls with a robe, hair, and a halo, she’s not interested because Dedus is her Jesus.

No matter where Grandpa takes Peachy, she is forever holding her baby Dedus up to passing strangers. The other day we drove through McDonald’s where she got her Happy Meal, and while she was looking down stuffing her beautiful little face with french fries, she never missed a beat when we passed another car to keep feeding herself with the left hand and holding up Dedus with the right so that the people driving by could see him.

But if you want to see the cutest thing in the world, you should see her when grandpa takes her into a store and she has her Dedus with her. Every time somebody comes near her she holds Dedus up to them at arm’s length and will keep looking at them until they recognize her doll so she can proudly tell them who he is. In most cases, they will respond to her in a very friendly way. It’s not your average child’s type of doll and they often ask her where did you get him? She just replies “from my Mama.”

Peachy has beautiful blue eyes and medium length loose curls of white blonde hair; even when people who pass by are in a hurry, they will look back, appreciate, and study those eyes. So naturally nine out of ten people who see that adorable scene lean down to her and say, “You’re such a beautiful girl,” or some such things, often flattering her. She doesn’t seem to care at all about compliments to herself but she takes great pride and satisfaction when they compliment Dedus.

Grandpa said he still hasn’t figured out the true relationship between Peachy and Dedus. He woke up from a dream one night with the thought that the girl is suffering those feelings of abandonment and that the displaying Dedus is an enactment of her hidden desire for her mother to be in her life and available to love her, to be proud of her and to show the world how important her baby is to her as the mother. Maybe that is what she has missed in her life and she is compensating for it by living out that desire through Dedus. In her imagination, Peachy assumes the role of her mother and the baby symbolizes Peachy herself. Or perhaps it’s no more complicated than a little girl loves her doll and wants everybody to know it.

She knows more now about Jesus from Sunday school and it just makes her even prouder of her Dedus. She refuses to call Dedus by the correct pronunciation of Jesus. And that’s fine with everyone who knows her. They have come to appreciate her attachment to baby Dedus because they realize that he is no imaginary person, but a real person to Peachy. That’s why his unique name Dedus has had a profound effect on everyone.

Early in the evening Peachy goes to prepare Dedus for bed and tuck him in. Grandpa always gives them that time alone. But one night he stayed by the door to see how she put Dedus to bed. After laying him down and covering him up, in her little voice as sweet as an angel she sang him to sleep with the only song she knew and in which she does pronounce the name correctly when she sings: “Jesus loves me this I know, for the Bible tells me so.” So one night, Grandpa secretly recorded it and played it for relatives at their big family Christmas get together. There wasn’t a dry eye in the room.

Peachy knows the difference between Jesus and Dedus, but she might know something else that we don’t fully understand: that Jesus the Man and Dedus the doll may be much more closely connected than the rest of us realize. This little raggedy doll may have been thrown away long ago by some but not by Peachy, he has a very important place in her life. To others, maybe he should be replaced, but not to Peachy. Their connection is unbreakable.

What this story has helped me understand is that Jesus is not just a religious historical figure to all Christians, but that to each Christian He has a special meaning. When believers gather together to worship Jesus, it’s not just the Jesus in the picture up on the wall, but the Jesus that they hold dearly in their hearts. To all of us as a group Jesus is our Savior, Lord, and Master, but to us individually Jesus is a personal friend to whom we may have given a special name. Don’t worry if others don’t understand, it’s what you and your Jesus understand that is most important. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

SUMMARY OF CHAPTER TWELVE

Paul had just completed discussing how being baptized into Christ makes us dead to sin. Once he makes that point, then he also shares some ideas for Christians who really want to live in harmony with each other and be close to God.

Christians should give their whole being over to God as instruments of righteous holy living so He can fill them up with everything that is good and wonderful and all around awesome in His eyes. They do not want to be doing what everyone else is doing (it’s too much like a fad), but they want to be transformed into new people who can intimately know God. In other words, now that they were saved by faith, God wasn’t through with them yet.

For the benefit of his Jewish readers in Rome, Paul now carries the concept of death and freedom one step further: the Jewish believers must become dead to the Law so that they might be joined to Christ. He illustrates his point by referring to the marital relationship. The result of being freed from the Law is that they might “serve in the newness of the Spirit and not in the oldness of the letter of the Law.”

Lest his Jewish readers think he is implying that the Law was sinful, Paul is quick to dispel that notion. The Law, he says, is “holy and just and good.” The problem is that the Law only makes known that which is sinful but provides no remedy for it. That’s why sin took the opportunity to produce evil desires and deceived them into thinking they could still get free by doing good works but it only resulted in spiritual death.

To further illustrate his point, Paul pictures himself as man under the Law in a terrible dilemma. With his mind, he knows that which is good and wants to do it. He also knows that which is evil and wants to avoid that. But he finds a sinful tendency in his flesh which wins over the desire of the mind to do what is wrong instead of what is right. As a prisoner, he cries out for freedom. He wonders, is there no hope? Yes! There is hope. God provides the solution through His Son Jesus Christ.

Paul is also saying that Christians should see themselves as different parts of the body. Every body part – arm, leg, toe, gallbladder – has a different function, but they all play an important role in keeping the body functioning. Everyone has different gifts, too. Some people are good at predicting the future, some at ministering to others, some at teaching, some are generous, some are natural leaders, and some are just plain compassionate. All these gifts are important and God’s way of using us as parts of the body of Christ.

Overall, Christians should do what’s loving and give a swift kick to the face to everything that’s evil. Figuratively, of course. They should love each other a lot, serve God wholeheartedly, be patient when bad things happen, welcome strangers who need their help, be kind to people who are out to get them, and basically live in harmony with everyone and everything. As for people who upset you, don’t let it fill you with anger and vengeance. Give it to God and let Him handle it.

To prove his point Paul quotes, “Vengeance is mine, I will repay, says the Lord.” You should even be cool to your enemies. If they need food, give it to them. If they’re thirsty, share your water with them. In a sense smother them with kindness, Paul says. It’s the only way that you might make them feel ashamed of what they’re doing to you. Basically, Paul sums all this up with a final piece of advice: don’t let your good be taken over by evil but take over evil with your good. – Dr. Robert R Seyda

Henry David Thoreau, American poet, philosopher, and historian gained fame in his book called “Walden,” named after a pond up in Connecticut that he sat by for some two years as he reflected upon simple living in natural surroundings. In his writing on the duty of civil disobedience Thoreau said, “It is never too late to give up your prejudices.”

The English word “prejudice” comes from a Latin term that simply means to “pre-judge.” In other words, without any facts, thoughts, or reasons, a person has already made up their mind that something is favorable or unfavorable according to their preconceived opinion on the subject. That means their mind is not open to any new information or advice that may conflict with their decision to either be for or against something.

King Solomon must have had some individuals like this in his realm because he warns that if you try and reason with such a fool, you will only be making a fool of yourself.¹ Prejudice is not a learned reaction, it is part of those attitudes that were instilled in us from our infancy by our parents, friends, teachers, mentor’s, favorite celebrities, etc. Since we did not feel qualified to make up our own minds, we accepted what other people thought who were more informed, intelligent, and mature than we were. So it really isn’t our opinion, it’s their’s until we make as our own.

Prejudice deals primarily with other people as they are judged by us based on such things as race, religion, gender, ethnicity, nationality, socioeconomic status, level of education, deformities, age, and so on. It is not “what we know” about them that contaminates our thinking, but “what we don’t know” about them. In an effort to make sense out of the world around us, we form mental categories based on how our society is organized. It’s not so much what something is, but what something represents.

Prejudices are not easily overcome. The smaller the world we live in the better we can control our circumstances. There is an old saying attributed to William Turner in his 1545 work called The Rescuing of Romish Fox. We know this saying today as, “Birds of a feather will flock together.” We are much more comfortable around people just like us. So it seems obvious, that any effort to confront our prejudices must begin with widening our circle of friends and acquaintances. Prejudices just don’t go away, they must be challenged.

Whether we know it or not, our prejudices are often tools that we use to keep up our self-esteem. If you don’t have a college education, one way to keep that from making you feel inadequate or lacking in intelligence is to attack those who have completed college as being too smart for their own good or braggers who don’t really know what they are talking about. Getting a good education doesn’t mean all you have to do is go to school. We can learn on the job, at home, by reading, in order to find out more about something we know little about, even if it’s out of curiosity.

If any change is going to come, it requires that we be open and accept ourselves for who and what we are. Often you may hear someone make a judgmental statement, and then follow it up with, “That’s just my personal opinion.” This can be said while confessing that their personal opinion has all the earmarks of being faulty or even dead wrong. Or it can also be said as a challenge for someone to give you a better opinion – if there is such a thing. It is far better to indicate that your opinion is based on what you know, but that you are open to hearing more.

Prejudice always seems to involve “us” versus “them.” We don’t want to be in the minority or part of those called losers. We want to count for something so we state our opinion and then stick to it. But that doesn’t mean we are unwilling to learn, grow, and mature. Yes, we can state our opinion but then be ready to have it challenged. That doesn’t mean we are wrong, only mistaken. If we do not deal with our unconscious prejudices it will lead to discrimination. We were not put here on earth with the idea of always being at war with one another. As far as I know, I’ve never seen puppies playing with one another, rolling over, and having a good time, but only sticking with those puppies of the same colored fur, same size ears, nose, etc. If they can do it, why can’t we humans?

The Bible has a lot to say about dealing with prejudice. The prophet Samuel was still dealing with hurt feelings over the people of Israel rejecting his leadership for that of a king. So when the king they selected fell out of favor with God, and God sent Samuel out to find a replacement, it was obvious that Samuel may have already had in mind the type of person he would look for. But God told Samuel not to judge that person by the way they look on the outside or how tall they are because that’s not what God was looking for. That’s not how God judges a person’s worth.²

Again, King Solomon advised his subjects that if a person already had an answer before they hear the question, they only make themselves look foolish and embarrassed.³ And by the time Jesus came, such prejudice was still growing. In fact, our Lord was invited to a dinner at the house of the local tax official because Jesus had invited him to come and follow Him. It wasn’t the dinner that upset the elite class in town, it was the clientele that showed up. They included other tax collectors, people of disrepute who were of low standing in town. The religious leaders got word of the dinner, and when they came to see what was going on, they went over to Jesus’ disciples and complained that this man they called the Messiah, was eating and drinking with sinners. When Jesus heard that they were saying, He sent back this message: “People who are well, do not need a doctor. Only those who are sick need a doctor. I have not come to call good people. I have come to call sinners to be sorry for their sins and to turn from them.”⁴

So it is no wonder that the Apostle James warned against prejudice. He wrote to his friends and told them that as believers in our Lord Jesus Christ, the Lord of glory, they must never treat people in different ways according to their outward appearance. Suppose a rich man wearing a gold ring and fine clothes comes to your meeting, and a poor man in ragged clothes also comes. If you show more respect to the well-dressed man and say to him, “Have this best seat here,” but say to the poor man, “Go stand over there, or sit here on the floor by my feet,” then you are guilty of creating distinctions among yourselves and of making judgments based on faulty motives.⁵

I agree with Thoreau’s statement that it’s never too late to give up our prejudices. However, I would add that it will be too late to give them up when they have resulted in the loss of friends, family, neighbors, and even family members. By that time, giving up the prejudice will come too late to save any of these relationships. So be willing to examine them now and make the necessary changes so that you will become known as someone who doesn’t pre-judge, who listens in order to understand, someone a person can talk openly to. It’s hard to go wrong with that kind of reputation. – Dr. Robert R Seyda

Sometimes a story out of ancient writings that are not Christian or Biblical can still teach us lessons that we need to learn. Here is one such story that I read that is possibly based on a saying attributed to the wise King Solomon, “Cast your bread upon the waters, for after many days you will find it again.”¹ I hope it will be an inspiration to you as it was for me.

WHAT YOU GIVE AWAY MAY RETURN WITH MORE THAN YOU GAVE

There was a woman who was known for being very wise. One day she was walking in the mountains toward a village when she went to get a drink of water from a mountain stream. As she looked in, she saw a large, red stone that she knew was considered very precious. She reached in and took the stone and put it in the bag that hung from her shoulder. The next day she encountered a man who was coming the other way. As they met, he told her that he was very hungry and asked if she could share something from her bag. The wise woman gladly opened her bag to shared her food.

When she opened her bag, the hungry traveler saw the precious stone and asked the woman if she would give it to him so he could use it in the next village to buy some food. She quickly reached in her bag and gave him the precious stone without hesitation. The traveler continued on, rejoicing in his good fortune. He knew the stone was worth enough to give him security for a long time.

After the wise lady concluded her visit to the village she was going to, she started on her way back home. Lo and behold, when she entered one of the villages on her way back, there was this traveler to whom she had given the stone waiting for her. He ran up to her and told her how happy he was to see her. He then shared with her that after they met he began to feel convicted. He knew how valuable the stone was and felt bad that he had taken if from her with such pretense. So he wanted to give it back to her in the hope that she would give him something even more precious. He asked her to please share with him what she had in her heart that made her to give him that stone without hesitation.

The wise woman smiled laughed. “Young man, there is nothing more for me to share with you. By returning the stone you have shown that you already have what is most precious, within yourself as well. You have an open heart of compassion. That is all you will ever need to make you a wise and happy man.”²

Some scholars say that the saying from Solomon about casting bread upon the waters came from the grain trade practiced by merchants along the Mediterranean Sea. It referred to their loading up ships full of grain and shipping them off to foreign lands without any prepayment, in hopes that it would sell and bring back a good sum of gold or silver in return. So it was more of a statement of encouragement to be ready to give something away even without any guarantee that you will get anything in return. That’s the only way to find out if what you have is valuable enough for someone to pay you back.

So what do we pilgrims on our way to heaven have to give away that may bring a similar return that we find in this story? What bread or grain do we have that others may find valuable enough to return something of equal value? If I were to pick anything from Scripture to answer this question, it would be that precious stone Jesus gave His disciples to take with them. He said, “You must love the Lord your God with all your heart, all your soul, and all your mind, and love your neighbor as you love yourself.” – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XLVII)

Charles Hodge looks at the doctrinal implications of what Paul says in these concluding verses. For one thing, abstaining from evil is just one half of the equation. It is not enough to avoid wishing evil upon our enemies; we must sincerely desire and pray for their welfare. Nor is it sufficient just to avoid returning evil with evil; we must return good for evil. The choices of judgment and vengeance belong to God, we have no right, therefore, to claim them for ourselves. All condemnation of others for self-gratification is inconsistent with the message and teachings of the Gospel.”¹

Hodge then adds that one of the most beautiful exhibitions of the character of our Savior was how He acted under persecution. “He was led as a lamb to the slaughter;”² “When He was reviled, He reviled not in return; when He suffered, He threatened not.”³ We read that even martyrs died for the truth while being respectful to their persecutors.⁴ It is one thing just to refrain from returning evil for evil, but it’s another to really love and pray for the good of our enemies.

But, Paul feels that this is our Christian duty. This is part of the transforming power of the Gospel. Up until now, Paul has encouraged the believers (and all of us) to find it in their hearts to bless those who cursed them. They were not to harbor any ill feelings against their enemies to the point of having secret satisfaction when evil come upon the worst of them. Besides love, there are very few things as powerful as goodness, which is a transformed virtue of love. It works as an effective way to subdue enemies and put down opposition. People who will not listen to reason, whose hearts show no fear of threats, are still not proof enough that the persuasive influence of genuine love through goodness is ineffective. So for Hodge, there is no more important confirmative reason for being good, than that it increases our power to do good.⁵

Charles Spurgeon preached that returning good for evil is not only appropriate but is compatible with the spirit of the Gospel. The spirit of the Law is “An eye for an eye and a tooth for a tooth.”⁶ But the spirit of the Gospel for Spurgeon is expressed this way: “Freely I forgive you: your many wrongdoings and vast misconduct are all erased for Christ’s namesake.” That’s why we need to feel sad for those who are still slaves to sin. We are all acquainted with the Fruit of the Spirit, but for Spurgeon, forgiveness is one fruit of the Gospel, and doing good in return for evil is another. Shouldn’t the spirit of every Christian be one of unconquerable love? It is by unconquerable love that the worst of sinners are saved.⁷ And Charles Ellicott tells us that the imposition of vengeance is not a sign of strength, but of weakness. When we are able to control our desire to take revenge, we have gained a moral victory over self. This is a noble success in itself, but it becomes even more of a triumph when it disarms the enemy, and turn them into a friend.⁸

Modern Bible scholar Gerald Bray in his excellent summary of verses 9-21 explains that love is able to fulfill the law and should be the ultimate goal of all we do. Having sincere love for one another is the hallmark of our Christian fellowship at all times. But love must be accompanied by zeal and service if it is to be effective. Christians are called to rejoice because of their hope of eternal salvation, to be patient in times of suffering and persecution, and to make prayer a regular part of their lives. In all these things the future dimension of hope will govern everything we read that the early Church scholars had to say on the subject.

The early Christians understood that persecution promotes spiritual growth, and, therefore, they ought to bless their persecutors. Christian pastoral care must not only be marked by a graceful disposition and understanding for others but also by wisdom on how to treat their struggles at any given moment. Humility and peacefulness are the universal marks of a Christian. Christians repay evil with good and never seek revenge, which belongs to God alone.

The early church scholars believed that if Christians did good to their enemy they would be shaming the enemy into repentance. The coals of fire were understood as a kind of treatment that would burn away all their rebellion and malice, and its warmth would open their hearts to receive Christ. The Christian demonstrates the superiority of good over evil by refusing to succumb to bitterness, even when provoked.⁹

Paul had dealt with a lot of issues in this letter to the church in Rome, complicated by the fact that he had never visited this church and was only going by what he heard from some members he knew who attended there. He begins by telling them that God’s plan of salvation was no surprise, it had been unveiled by the prophets beforehand. But what was an astonishment to many is that God had planned all along to include the Gentiles in His kingdom.

However, Jews and Gentiles worshiping side by side, all believing in One God, One Messiah, One Baptism, one Faith, one Spirit, and one Way to salvation was not an easy task. In some ways, the Jews resented that Gentiles who had done nothing to recognize God or worship Him in the past were now counted as equals in the Kingdom of God. But the Gentiles pointed out that they were only there by the grace of God and their faith in Christ while the Jews kept pointing to there membership based on merit accumulated by their obedience to the Law.

So Paul uses Abraham as an example of how obedience can be accomplished by faith, not just good deeds. The Jews were continuing to live for God in the flesh while the Gentiles were living for Him in the spirit. It was God’s personal choice to choose the Jews as His people, and likewise, it was God’s personal choice to include the Gentiles. So who was going to argue with God? God had it planned all along, but it took one monumental event to bring it to fruition.

When the Jews refused to accept Jesus as their Messiah, God then allowed the Gentiles to hear the Gospel. And once they accepted Yeshua as God’s Son the Messiah, then everything God had planned for the Jews was equally distributed to the Gentiles. But the day was coming when a remnant of the Jewish nation would also accept Jesus of Nazareth as the true Messiah. Paul illustrated it by using the olive tree as an example. The domesticated olive tree, Israel, had stopped producing the fruit that God expected. So He went out and got some branches from wild olive trees and grafted them into the domesticated olive tree of Israel. This was done so that both would grow together. No longer as Jews or Gentiles, but Christians who were the embodiment of Christ.

Having said all of this, Paul now in Chapter Twelve calls on all of them to offer themselves as living sacrifices so that God could work His will and plans to save the world through them. God did all He planned to do, now it was up to them to make a choice. They were to live in peace with each other and those around them. Returning good for evil would be the best way to prove that Salvation through Christ was the ultimate victory over mankind’s sinful tendencies. It wouldn’t be how you dressed, or how you worshiped, it would be how you conducted yourself and your behavior among fellow believers and unbelievers that would open the door to your their testimony of the influence of the Gospel and its saving power. In the end, believers would not get credit for anything they had done, but all praise, glory, and honor would go to God through Jesus Christ their Lord and Savior.

THE END OF CHAPTER TWELVE

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XLVI)

Spurgeon also asks us to listen, especially if we claim that Christ is our Master, in order to do what He is telling us to do. Instead of cringing in fear because we think His commandments are too challenging for most believers, go to Him in prayer and ask Him: “Lord, please increase my faith, and give me more of Your Spirit.” To forgive seventy times seven was not too hard for His disciples, so why should it be that hard for us?¹ Also, while hanging on the cross, didn’t our Lord ask His Father to forgive those who beat Him and were crucifying Him because they really didn’t know it was all part of God’s plan? If this was in Christ to do it, and Christ is in us, then let Him help us do the same. Take this as part of our calling. This requires a sanctified attitude, that’s why we need Divine grace to make it possible. If we claim that we want to be nearer to God, then for this reason alone we should desire to become a more worthy follower of Jesus. It is something we should all aim at with all our heart.²

Professor F. F. Bruce also has something to say about piling hot coals someone’s head. He begins by pointing out that in Paul’s quote from Proverbs 25:21–22, he omits the concluding clause: “and the Lord will reward you.” The original intent of this admonition may have been: “Treat your enemy kindly, for that will increase their guilt. It will also ensure for them a more terrible punishment and for you a better reward from God.” But another view is that the proverb actually refers to an Egyptian ritual in which a man testified publicly to his remorse by carrying a pan of burning charcoal around on his head.

I found another reference that portrayed it this way: When someone realized they were in error, they would take coals from a fire, put them in a pan, put a towel upon their head, and carry the pan throughout the village, declaring they were burning out the bad thinking of the past. It was another way of admitting their wrong, repenting of their past failure, and pledging never to do it again.³ In any case, by placing the proverb in this context and omitting the last clause, Paul gives it a nobler meaning: “Treat your enemy kindly, for that may make him ashamed and lead to his repentance.” In other words, the best way to get rid of an enemy is to turn them into a friend, and so overcome evil with good.⁴

Verse 21: Don’t let evil defeat you, but defeat evil by doing good.

After saying all this, Paul now points to the effect of returning good for evil, kindness for rudeness. He says it will be a win-win situation. You will be victorious and evil will be defeated. This same idea was expressed by Solomon when he said: “He who controls his temper is better than a war hero, he who rules his spirit better than he who captures a city.”⁵ It reminds us again of what Jesus taught: “Love those who work against you. Do good to those who hate you. Respect and give thanks for those who try to bring bad to you. Pray for those who make it very hard for you. Whoever hits you on one side of the face, turn so he can hit the other side also. Whoever takes your coat, give him your shirt also. Give to any person who asks you for something. If a person takes something from you, do not ask for it back. Do for other people what you would like to have them do for you.”⁶

Early church scholar Origen admits that it is the nature of evil to increase and grow by adding similar acts to its inventory. He says it’s like throwing fuel on the fire.⁷ Ambrosiaster agrees. He advises that it is always best for believers to refrain from even thinking about doing something in retaliation for any wrong done to them. However, there are some who are overcome because of jealousy, envy, anger, pride, etc., and giving in to retaliation is just too easy. We must all remember that our Savior overcame evil by letting it take its course. Evil often works against itself, and when it thinks it has accomplished its intended goal it declares victory. But often, persecution and harassment are meant to divert the believer from their stated purpose. Some critics are only looking for an opportunity to make believers do wrong. Therefore, if they try to provoke us into doing so, don’t retaliate by returning the favor. Rather, respond by doing something good. That way we are doing something good by ignoring any demand for justice through retribution.⁸

Then early church preacher Chrysostom takes it another step further. As he sees it, after we have let the offending person have their say, we step up to higher ground. Paul was convinced that no adversary was so inhumane that they would continue being an enemy once they were fed with kindness. To overcome evil with good is a true victory⁹.¹⁰ Also, Augustine points out that not all strife is started by external factors. If we are successful in helping our enemy to turn away from evil thoughts and deeds, they are thereby set free from any future guilt they might have accrued by continuing. But their freedom is not from some external force but from an inward inclination and tendency. In other words, it was a personal problem. It is the type of virus or disease that does more harm to a person’s emotions and self-respect than viruses and diseases do to the flesh.¹¹ And Bishop Theodoret gives us this motto: “Revenge is mean-spirited. True victory is returning good for evil.”¹²

Martin Luther believes that because of what Paul says here we should see to it that anyone who hurts us does not turn us into a person like themselves. That we should not let their disrespectful actions overcome our good manners. Luther feels it should be in reverse. Our kindness should be a force that helps them become a better person. In Proverbs we read: “Answer not a fool according to his folly, lest you also be like him.”¹³ Luther says that someone who tries to argue with a fool may permit themselves to be misled and end up developing the same foolish behavior. But he who overcomes evil with good, answers the fool in such a way that he no longer regards himself as wise, but recognizes his folly and detests and regrets it.¹⁴

John Calvin makes the point that once we realize that the person we are dealing with is doing all the evil they can imagine against us are altogether depraved and immoral if we try to retaliate it would require that we descend to levels of maliciousness that no believer should ever consider. Remember, this may be more than two children arguing over who hit who first. By staying on the path of holy living we win two victories. First, we do not degrade ourselves by acting like our enemy does. And secondly, we are giving God’s love, grace, and mercy an opportunity to really make a difference in the person who is trying to do us harm.¹⁵

Robert Haldane offers his advice on how to overcome evil with good. As he sees it, it’s not our anger that we should fear, it’s yielding to our own anger that will allow us to be conquered by the opposition. For some people, when they are offended or feel insulted, it is only proper to respond with resentment. But Paul is telling us that the opposite is true. When believers fight back it already spells defeat. Christians do not give into angry responses. To remain calm without rage under insult and ill-treatment is characteristic of Christ. When Jesus instructed His disciples to forgive their offending brethren, knowing how difficult that would be, they immediately prayed, “Lord, increase our faith.”¹⁶

Being willing to admit weakness in this area and praying for the help of the Holy Spirit in keeping our anger and resentment under control is one of the most courageous things any believer can do. When it comes to neutralizing evil with acts of kindness, Haldane says that this frequently happens. Also, that even though it may not achieve its initial goal, it will certainly have some positive effect. Nevertheless, we should make every attempt at following this principle. Haldane thinks that any effort we make to turn an enemy into a friend may still fail to change them but it will not fail to change us. As he sees it, our Christian character will be more perfected, our happiness will be increased, our ways will be pleasing to the Lord, and our reward will be sure. Those who cannot respond positively to kindness and goodness are probably beyond help anyway. However, when God gives up on them they will dread their punishment.¹⁷

Albert Barnes concludes that what Paul says here is one of the most noble and grand sentiments of the Christian religion. We cannot find this in the pagan classics, and nothing like it ever existed among heathen nations. Christianity alone has given birth to this lovely and mighty principle. It is designed to advance the welfare of mankind by promoting peace, harmony, and love. Barnes says that the idea of “overcoming evil with good” never occurred to people until the Gospel was preached. This is true to a certain degree. For instance, in the Buddist “Dhammapada” we find where it reads: “Overcome the angry by non-anger; overcome the wicked by goodness.”¹⁸ But when compared to all the other quotes on overcoming evil with good, it is always the good and evil in the individual, not between individuals.

Barnes also implies that on this principle God reveals genuine kindness. It is on this principle our Savior came, bled, and died. It is on this principle that all Christians interact with their enemies, and in so doing bring to the world’s attention to the knowledge of the Lord Jesus. By being known as kind, loving, and caring people, believers will shine the light of God’s love to the ends of the earth. This will show evil for what it really is. What purpose is there in trying to convert villages, towns, cities, or nations to Christianity if once they become believers this principle is not part of their faith? Christians should have the reputation of always returning good for evil.¹⁹

Always keep this in mind: when someone ridicules you for your faith in Christ, or calls you names or makes disparaging remarks concerning your relationship with God, do not respond by telling them how unfair or ridiculous they are being to make fun of your religion. Instead, shake their hand and say with great joy, “Thank you for giving me such a great honor. There is nothing more that I cherish than to suffer for the name of Christ and be cursed because of my faith in Him as my Lord and Savior!”

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XLV)

Martin Luther understands from what Paul says here that God is able to use us to convert those whom He wants converted by showing them goodness and mercy instead of anger and revenge. Sometimes, it’s not a sermon or a lecture that converts their heart and mind, but acts of kindness and love. Anyone who is converted by threat or out of fear is not truly converted. As long as they only go through the motions to be considered to be converted; instead of loving us they will hate us for manipulating them into being converted. But if anyone is converted through God’s love, then that person often burns with disappointment that they did not come to this realization sooner. But it is not necessary to put that person into some form of spiritual training camp where they are watched and demands are made of them to meet your expectations. Their love for God and His Word will teach them all the right things. That’s why Paul says that kindness shown to an enemy is like coals of fire on their head.¹

John Calvin has a similar impression. Paul is trying to get us to see another way to fulfill the precepts he has proposed up until now. One is by not taking revenge or repaying evil for evil. In fact, we not only abstain from doing injury but do good to those who have done wrong to us. Otherwise, it can be seen as a kind of indirect form of getting even with them when we withhold our kindness from those who injured us. Paul calls them our enemy, not so that we look at them with hatred, but as someone who doesn’t understand us. And if we do something on a human level for them, such as help, assist, or give advice, their possible conversion becomes a greater possibility than if we insist on them receiving severe punishment.² When we take what Calvin says here in light of today’s society where people are so easily insulted, it seems like something that is hard to do. But the principle will remain the same: Once you find out that someone is trying to undermine or sabotage your efforts in order to give themselves an advantage, let them know that you would be willing to work together with them so that both of you succeed. In that way, you transform a competitor into a co-associate.

Calvin then goes on to suggest that when we make the best out of every situation, then something good will most often follow. When we treat those who oppose us with calm kindness, it cannot but help impress them as much as having hot coals of conviction placed on their heads. When we think of it, those hot coals may cause them to bow their heads and ask God’s forgiveness so that the ashes of guilt are removed. Calvin admits that there are some who interpret these fiery coals being devastation which is placed on the head of our critics when we show them kindness that they don’t deserve, and deal with them in a manner other than what they deserve. By doing it this way, their guilt and dismay are doubled.

Others, however, prefer to take a different view. When our persecutors see themselves being treated so kindly instead of with anger, they are persuaded to love us in return. But we cannot expect the mind of our adversary to be turned one way or the other. Any kindness we show them may either softened their feelings of opposition, or it may harden into a savage which nothing you do can tame them. But don’t give up, they may end up being burned and tormented by the conviction of their own conscience when they become overwhelmed with kindness.³

John Bengel believes that what Paul says here holds true when faced by a bitter and violent opponent. The best way to end all vengeance is that an enemy finds repentance so that they are not delivered into the hands of an avenger. Bengel implies that a person may easily attain both objects if they treat their enemy with kindness. He finds both of these described in this remarkable phrase: “Sinners must not deny their sins. Those who say that they have not sinned against God and His majesty are only bringing fiery shame upon themselves.”⁴ If your enemy ends up being the property of an avenger; you will then have them entirely in your power and ready to do as you ask.⁵

Both Bengel’s explanation and quote from Esdras make his point somewhat foggy. But to put it another way, the one who opposes you may be in danger of being brought before a judge for harassing and embarrassing you. Therefore, it may be in their best interest to get you to drop any charges against them by asking forgiveness. However, even your willingness to be kind and absolve them of any guilt may not keep the law from making them culpable of their unlawful actions. In that case, as they stand in court waiting to hear their sentence, knowing that you have already forgiven them will only make their punishment even harder to bear.

When it comes to coals of fire on people’s heads, Robert Haldane believes that we should be open to contrition on the part of our enemies for their own good, not so that they may forgo any punishment. It is worthless to force the words inspired by the Holy Spirit to mean something they were never intended to imply. Paul is clearly asserting that the conduct recommending the feeding and giving something to drink to an opponent will increase the pain of punishment if they don’t repent. And although we should never rejoice in this having the effect as causing them more misery, it should please us that through this they will come to appreciate Divine justice over human justice. What they experience should be a warning to their enemies to abandon their wicked conduct. This will help them escape the fearful consequences which they cannot avoid if they insist on carrying out their hostility. There can be no doubt that such conduct from the Lord’s people if it does not overcome their enemies, will eventually add to their guilt and punishment.⁶

Albert Barnes also has something to say about “coals of fire” as a metaphor. He sees these coals of fire as emblematic of “pain.” But under no circumstances should they be misunderstood as believers calling down divine vengeance on anyone. The Apostle Paul is speaking of the natural effect or result of showing kindness to a critic or persecutor. Burning coals heaped on a person‘s head would be a symbol of intense discomfort. So it seems that the Apostle is saying that the “effect” of showing kindness to an enemy would end up producing pain if they don’t repent. The pain involved would result from shame, remorse of conscience, conviction and embarrassment over their bad deeds. And with this could be added the fear of divine retribution. Hopefully, this may lead to repentance. Barnes finds this approach as not only permissible but as desirable. If a person can be brought to true repentance, it should be a daily practice.

Barnes also sees several teaching points that arise out of Paul’s instructions here. First, the best way to promote peace is by being kind and understanding even to our enemies. Secondly, a good way to bring anyone to repentance is by treating them with goodness. Using this principle allows God to be continually involved. People resist wrath, anger, and power, but they find it hard to resist goodness because it gets to their heart. Then when their conscience goes to work, they feel even greater remorse over their wrongful ways. Thirdly, if all believers did things God’s way according to the principles of the Gospel, there would be greater peace in the world. That’s because those with malice in their hearts would be overwhelmed with so many fiery coals of kindness being poured on their heads. Even human nature at its worse finds it hard to resist when Christians greet unkindness with kindness, all malice with goodness, and wrong with right. Under those circumstances, even opposition to the Gospel might soon fade away.⁷

Charles Hodge has much to say about this part of Paul’s narrative, especially heaping coals of fire on our enemy’s head. He notes that there are three leading interpretations of this interesting clause. The first, and perhaps the oldest, is that Paul means to say that our enemies will be punished much more severely if we leave it up to God than if we try to do it ourselves. Hodge finds this a revolting interpretation and out of character with Paul’s intentions. We should never think of any opponent of the Gospel being treated this way as if we are wishing to draw down the full force of divine wrath on them. It actually means that such may be the consequence if they feel no remorse or grief for what they’ve done to God’s children. Hodge feels we must connect this clause with what precedes it. By doing all we can do to show kindness and compassion, this will put more pressure on them to reconsider their opposition to the cause of Christ.

There is a second interpretation that Hodge brings up and that is: by heaping coals of fire on their head it will embarrass them and cause them grief, namely, the pain of remorse and shame. Then the third interpretation is that by being kind and compassionate we are using the most effective method of quieting them down. When hot coals are dumped on anyone, it is a punishment which no one can bear. Thus they must yield to it. Kindness is no less effectual; the most determined enemy cannot always withstand it. This is the true and Christian method of subduing an enemy by overcoming evil with good. This interpretation, fits the whole context so well that it doesn’t seem necessary to add the hot coals. However, the sentiment expressed by this interpretation is also more in harmony with the spirit of the Gospel.⁸

Charles Spurgeon preached on this subject and asked that the audience notice that this text instills not only a passive non-resistance on the part of the believer, but it also teaches that active acts of kindness can help to overcome opposition. That is if any person has done you wrong, not only should we be willing to forgive them, but add to it by doing them a favor. Spurgeon cites Dr. Cotton Mather, a New England Puritan minister, as never being content until he had bestowed a benefit on every person who had in any way done him wrong. If anybody has slandered you or treated you with disrespect, go out of your way to offer them help. Someone might say, “Well, I feel sorry for them, but really they are such a nuisance I could never bring myself to help them out.” Yet, according to this Scripture, they are the very type of person you are encouraged to feed. If they thirst, don’t say, “Let somebody else help them, I wish them no ill will but I’m not going to go out of my way to give them anything to drink.”

As Spurgeon sees it, this is just the kind of person our Lord commanded us to satisfy their hunger and quench their thirst. Hurry up to the well with your pitcher and quickly give them water to drink. Do it at once, don’t hesitate. We are not only asked to forgive but to let go. Spurgeon encouraged everyone to impress upon the malicious mind of their enemy the blessed sin-killing wound of their cordial and practical goodwill. In other words, offer them a blessing instead of a curse, a hug instead of a punch, a favor instead of disrespect. “Oh,” someone might exclaim, “that’s asking too much! I can’t bring myself to do that.” Don’t count God out as your Helper in doing things the right way. “It’s too difficult,” you might complain. But God does not accept such a lame excuse. His Spirit says try it, if it fails then you have your excuse. Remember, the word “impossible,” does not exist in God’s vocabulary.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XLIV)

In one of Charles Spurgeon’s sermons on this chapter, he reiterates that there is no reason to consider any method that proposes overcoming evil with evil. In fact, it should not be made a subject of discussion or consideration. If any regenerated person has fallen for these suggestions on how to solve their problem with being offended, let them sit down for a minute and ask how could a Christian entertain such a thought. Do they not know they have usurped the place of God, for vengeance belongs only to the Judge of all the earth. How does it feel to know that you are trying to replace Almighty in His role as Judge? Ask yourself, who am I that I should scramble up to God’s throne and seize His sword and attempt to make myself judge and executioner among mankind! Don’t you know you may be judged guilty of committing high treason against the King of Glory?

Then Spurgeon wants to know how that person feels kneeling before God after having done such a thing? Can they really pray what our Lord taught us: “Forgive us our trespasses as we forgive them that trespass against us?” Would not their eyes fill with tears and their heart become heavy with regret? And what good would all their tough talk and fierce threats do for them while lying on their death bed? Would all their ranting and raving and multiple law-suits become precious memories in their dying hours? How could anybody believe that such resentment and hatred could become the subject of our praise and worship to God? Could they at that moment think of how they would thank the God of love and mercy for His help in taking revenge on someone just to satisfy their own selfishness? Therefore, if we cannot pray about it, or praise God about it, then let it go. Is there anything we could whisper in Christ’s ear about avenging our hurt feelings that would make Him smile in approval? Is there anything in what we did to get back at someone for something they did or say that made us upset that will bring us nearer in fellowship with Christ? Was there anything in the anger we expressed or hurtful venom we spewed from our mouths could be counted as laying up treasures for ourselves in heaven?¹

F. F. Bruce reminds us that the present form of the text in verse 19 is also found in Hebrews 10:30. It appears in the Aramaic Targums with various readings that give us a flavor of what the Jewish scholars thought of what God was saying here. Verse 35 in one of them reads: “Their punishment is before Me, and I will repay.”² And another one says, “Vengeance lies before Me, and I will pay them back when I move their foot from freedom to captivity.”³ And in Verse 36; we have: “For the Lord shall decide the judgment of His people,”⁴ and in another, “For the Word of the Lord holds in His mercy the judgment of His people.”⁵ The point here is that since retribution and penalty are God’s prerogative, their exercise should be left up to Him.

We find a similar prohibition against vengeance in the Dead Sea Scrolls where it reads: “And concerning the saying, You shall not take vengeance on the children of your people, nor bear any resentment against them,⁶ if any member of the Covenant accuses his companion without first rebuking him before 12 witnesses; if he denounces him in the heat of his anger or reports him to his elders to make him look contemptible, he is the one who is taking vengeance and carrying out resentment, although it is expressly written, ‘Adonai takes vengeance on His foes and stores up wrath for His enemies.’⁷”⁸ So the message seems clear enough: God has always been in charge when it comes to vengeance, let Him stay in charge.

Verse 20: But this is what you should do: If you have enemies who are hungry, give them something to eat. If you have enemies who are thirsty, give them something to drink. This will be like putting red-hot coals of shame on their head.

Now comes the proactive recommendations from the Apostle Paul on how to live in harmony, even among those who may be against you and your mission. Don’t wait for them to make peace, show them you mean no harm and that having you as a friend is the best choice they could make. This was already part of Jewish ethics as Moses outlined the following: “If you come upon your enemy’s ox or donkey straying, you must return it to him. If you see the donkey lying down helpless under its load, and you know it belongs to someone who hates you, you are not to pass him by but to go and help him free it.”⁹ And David was an example of this virtue when he had a chance to kill King Saul who was hunting for him but decided to spare his life because he considered Saul God’s anointed leader. As a result, Saul had this to say to David: “Would a man who came upon the person who hated him he let him go away safe? May the Lord bring good to you for what you have done for me this day. Now I am certain that you will become king.”¹⁰

But Paul is not going to leave it up to chance that the Jewish leaders in the Roman church will remember these things, so he quotes from the wise King Solomon: “If someone who hates you is hungry, give him food to eat; and if he is thirsty, give him water to drink.”¹¹ Then Paul quotes what Solomon said would be the benefit of practicing such an altruistic act. “For you will heap fiery coals [of shame] on his head, and Adonai will reward you.”¹² Could it be that Solomon was quoting his father David who wrote: “May the heads of those who surround me be engulfed in the evil they spoke of, themselves. May burning coals rain down on them.”¹³ So how were the burning coals to come raining down on their heads? Again David gives us a hint: “What has he in store for you, deceitful tongue? What more will he do to you? A warrior’s sharp arrows, with red-hot coals from a broom tree.”¹⁴ In other words, when someone intends to deceive you and you are aware of their plan, don’t rebuke them outright in an effort to embarrass them. Rather, show them the same kindness you would to a person who is handicapped or disadvantaged. This in and of itself will be a form of punishment that is intended to bring about contrition that may result in the making of a friend.

One Jewish Rabbi commented on this subject of seeing one’s opponents in hunger. For him, it had the obvious meaning of being hungry for food. But other Rabbis spiritualized it into meaning that the hunger referred to the opponent’s sinful tendencies. Therefore, by saying they were hungry they were asking that they be satisfied by feeding their sinful passions. When this happens, take them into the synagogue and feed them the bread of Torah, and likewise, give him the water of Torah to drink.¹⁵ When we put this in the Christian perspective, if we see sinners who are dissatisfied with their worldly living and seem hungry for something more satisfying, invite them inside to feast on the Word of God and let Jesus give them a drink of His living water.

Even heathen philosophers believe punishing and taking revenge are vastly different activities. Consider the ancient view put forth by Plato’s Protagoras when speaking to Socrates tells him that when one thinks about the nature of punishment, they will see at once that common sense tells them that through discipline virtuous behavior can be taught. After all, no one punishes a person for making a mistake with the notion that it’s because they did wrong. The person who desires to impose rational punishment does not retaliate for past wrongs which cannot be undone. Instead, they look to the future with the desire that the one being punished, and those who see them being punished, will be deterred from doing wrong again.¹⁶

Early church scholar Augustine has an interesting commentary on this subject. For him what Paul says here may seem to many people to contradict what the Lord taught, that is, that we should love our enemies and pray for those who persecute us.¹⁷ If that were true, even the Apostle’s own statements [in verses 14 and 17] would be contradicted. How can anyone claim to feed and nourish someone out of love when they do so just to heap coals of fire on their heads when they finish eating? We must then assume that “coals of fire” means some form of caring discipline. Therefore, we could understand that this as meaning that we should motivate whoever does us harm to repentance by doing them a good turn for their evil act. For the coals of fire serve to bring anguish and grief to their spirit for causing us so much trouble. These coals of fire are mentioned in the Psalms: “What should be given to you or what appointed to you, for your deceitful tongue? Sharp arrows of the warrior with devouring burning coals.¹⁸”¹⁹

Then Pelagius makes the point that we should not deny our enemy what God denies no one, even if they are a godless blasphemer. When they realize that through your undeserved mercy you have heaped fiery coals of conviction upon their head, they may shake them off in repentance. This may result in them loving you instead of continuing to hate you. To do otherwise is not mercy but cruelty. After all, if you show mercy instead of something bad that may have befallen them, it will be seen as you interceding for them before the Lord²⁰.²¹

And to this we join the thoughts of Luculentius who noted that some people give their enemies food and drink in order to inflict coals of fiery shame and embarrassment on them. But anyone who does this does not love their enemy as they would themselves. We are not supposed to give our enemy food and drink to punish them, but rather to convert them into being our friend. For just like they detested us before, they will now begin to love us with the same fervor. The person who loves their enemy in this way will truly heap coals of fire on their head, that is, the hot coals of love which comes from kindness. The coals themselves are dead, but they can be set aflame by the fire of love and kindness.²²