Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXVII)

Paul also shared this sense of empathy with the Corinthians. He wrote: “Who is weak without my sharing his weakness? Who falls into sin without my burning inside? If I must boast, I will boast about things that show how weak I am.”¹ And in Hebrews we see this same sentiment expressed: “Remember those in prison and being mistreated, as if you were in prison with them and undergoing their torture yourselves.”² No doubt all of us have heard the phrase: “In word and deed.” Paul uses that saying in several places.³ It is so apropos here when we think about how many times people have come forward in church for prayer, or sent requests for prayer, and then they never hear anymore from the ones who prayed for them. Paul is saying, that our prayers and best wishes for those in need are best served with a follow-up. Don’t just say you care, show how much you care.

Some early church scholars have differing opinions on how rejoicing and weeping should be applied by believers. On the assertive side, Ambrosiaster believes that if you weep with an unbeliever, it may motivate them to accept the Lord’s teachings.⁴ And Chrysostom preached about having compassion when he points to Paul’s desire that the believers in Rome be saturated with the warmth of friendship in their hearts and minds. That, then, propels him to continue exhorting them not merely to bless, but even feel compassion for the pain and suffering that comes upon people after they fall into serious trouble.⁵ The real key here is to link verse 15 with verse 14 where Paul is talking about those who persecute believers. So we are not to switch from rejoicing or weeping with fellow believers to showing no emotion for unbelievers who are weeping or rejoicing.

Then, on the cautious side, we read that Origen believes we must have a clear and precise understanding of when to be happy and when to be sad for other people and their conditions. Origen felt that a Christian’s joy was to be different than other kinds of joy, the tears of a Christian are not to be confused as simply being tears. He had seen people rejoicing because they had made a lot of money, or acquired a lot of property, or having received many worldly awards. He didn’t feel it was proper to rejoice with them because these are only temporary and they are often followed by sorrow and disappointment. For him, rejoicing as a believer should be with those who are seen doing a work which deserves to be recognized in heaven, whether it is a work of righteousness, of charity, of peace, or of mercy. Also, when we witness someone leave the darkness of sin behind and come to the light of truth and the forgiveness of sins, we ought to rejoice with them.⁶

Origen, strangely enough, felt like there was no reason for believers to weep with unbelievers who were mourning their dead. Rather, that a believer’s tears should join those who are weeping because they are under conviction for their sins; who are turning to Christ in repentance, and whose tears are part of their sins being washed away. Furthermore, when an unbeliever groans because they suddenly realize the hopeless predicament they are in as a lost sinner and want to find Christ, then we should join them in their desire to be saved with an outpouring of tears⁷.⁸

However, Pelagius sees the appropriate application of what Paul says here as a litmus test in identifying true believers. After all, our Lord was brought to tears by the weeping of Mary, to give us an example.⁹ His weeping must not be misunderstood as shedding tears for His friend Lazarus whom he would shortly bring back to life, but because of the unbelief of those who again and again did not believe Him when He performed wonders. As odd as it may sound, Pelagius believes that Christians now do just the opposite. They weep with envy over those who rejoice and rejoice with gladness over those who weep. When they see someone other than themselves being praised, they weep with unhappiness. However, if they see some prominent individual fall into ruin, they leap for joy. When believers act this way they show everyone that they do not belong to the body of Christ. Who can grieve for a member who has been cut off when that means they have become enemies of their own side and friends of the opposition. On the other hand, who would not grieve if they saw one of their bravest Christian warriors fall in the heat of battle against Satan, but not be brought to their feet, rejoicing in admiration when they see them fighting bravely against sin and evil and being victorious.¹⁰

On this precept, John Calvin points out that we find another truth laid out for us by Paul. This is related to how the faithful should regard each other with mutual affection and admiration, and put the other person’s situation above their own. Here Paul specifies two particular things, – That they were to “rejoice with the rejoicing,” and to “weep with the weeping.” This is what authenticates true love, that as believers we weep for our brother or sister rather than stand back and only observe their grief from a distance while we go on with our lives. What did Paul mean by this? He stresses that as much as possible we ought to empathize with one another. And whatever our situation may be, take the time to assimilate the feelings of a hurting brother or sister, whether they are grieving or dealing with adversity, or rejoicing in prosperity or suffering from loss. But never should a believer subdue their happiness for a fellow believer because of envy. At the same time, to refrain from grieving for their misfortunes is not only unchristian but inhuman. As Calvin sees it, we believers should develop such a depth of compassion and sympathy that we can respond authentically to all kinds of situations and emotions.¹¹

One thing I learned in my Clinical Pastoral Education as a chaplain was not to cry for people but cry with them. Feel their hurt and let it bring tears to our eyes. Adam Clarke had a similar concept in mind when he advised that believers should work at developing a compassionate or empathizing mind. Their heart should ache for those in distress; start joining them in their grief, and bear part of their burdens. In fact, through empathy, a person may actually have their own feelings affected in great measure to the distress of their friend. This should help their friend have the same amount of relief as the amount of empathy their friend shares with them in their grief.¹²

On the other hand, when it comes to being thrilled at the success for good fortune of a brother or sister, neighbor or friend, Albert Barnes believes that this command grows out of the doctrine stated in verses 4-5 pronouncing the church as one family. Therefore, it has one interest, and that is mutual empathy in its joys and sorrows with brothers and sisters. One way to participate in their welfare and show your attachment to them is by rejoicing when they are made happy.¹³ In this way, happiness can spread and multiplies itself. God has joined us together in Christ. And since He is touched by our feelings, we should be touched by the feelings of others¹⁴.¹⁵

Charles Hodge focuses on the fundamentals of this concept of rejoicing or weeping with those who celebrate or are in sorrow. For Hodge, love produces not only the forgiveness of enemies, but a general sympathy for the joys and sorrows of our fellowmen, and especially of our fellow Christians. What Paul is saying here is the exact opposite of a selfish indifference to any interests but our own. The Gospel requires that we think of all our brothers and sisters as family members. That means we share the same spiritual nature, we share the same Father up above, and we have a mutual destiny called heaven. There are very few things that are more powerful than love and genuine sympathy. How much like Christ is the man who feels the sorrows and joys of others, as though they were his own¹⁶

Preacher Charles Spurgeon speaks on this in one of his sermons. For him, sympathy is a duty of all mankind. We are all brethren sprung from the same stock, and that which is a good thing to any other person ought to be a joy to each of us. When we hear of any friend or neighbor being sick, it should make us feel sad. At the same time, should any of our acquaintances rejoice over something worthy of joy, it should make all of us thankful. But Paul wants to elevate a natural duty into something higher. We should consider it a sacred privilege among the born again in the wonderful family of God. In addition to the natural ties we all have as human beings, we have additional bonds as new creatures in Christ Jesus. That’s because we have “one Lord, one faith. one baptism.” We are members of one body, having one only Head: and one life throbs through all the members of that body.

Therefore, for us, as believers to find strife in dealing with one another in joy or in sorrow would be contrary to the sacred instincts which arise out of Christian unity. Spurgeon points out that if indeed, we are one with Christ, we are also one with each other, and we must participate in the common joys and common sorrows of all the elect family. But this can go even higher with greater intensity when the joys involved are spiritual joys. For instance, if a fellow Christian prospers in a business that we may not be sure it will turn out to be a real blessing to them, if they do end up prospering in spite of some difficulties and setbacks, then we may safely rejoice to the very fullest that the blessing they have received will bring honor and glory to God.¹⁷

Jewish scholar David Stern tells us that this concept of having empathy with those who are happy or in grief was also part of Jewish culture. He points to the Babylonian Talmud where it says that when the community is in trouble a person shouldn’t say I’ll go home, eat and drink, because I’m fine. What the person who does that is really saying, the Scripture says, Let’s have a good time now because tomorrow we’ll all be dead.¹⁸ So what follows next? Listen to what the Lord of Hosts revealed to me: You will pay for what you’ve done when you die. This is the conduct of ordinary people, but what does Scripture say of the conduct of the wicked? They will say let’s have a party, nothing’s going to change, in fact, it may get even better by tomorrow.¹⁹ But what does Scripture say about the righteous? It tells us that when a righteous person perishes, nobody seems to care. When godly people are taken away, they are lucky to escape the evil that is coming.²⁰ It should never be this way, people should always share in the distress of the community.²¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXVI)

Jonathan Edwards was burdened by the fact that in his day there were some who, when praying for others, wished either paradise or perdition for them. He said, “They pray that others may either be converted or removed. I never heard nor read of any such thing practiced in the church of God till now.” It goes against the very spirit of what Paul says here. How can any join blessings and curses in the same prayer? No matter how ill-treated we may be by others, we should never allow bad feelings to develop toward them. If a person cannot express goodwill to all, then it might be best not to express any will at all. Paul was certainly in harmony with Jesus’ Sermon on the Mount¹.²

Robert Haldane agrees with Calvin that we should not take the order in which these characteristics here by Paul, starting with verse 6, as having anything to do with their priority. We should note how important they are, not how they connect with each other. So when it comes to dealing with persecutors, he feels that only born-again believers can follow the instructions that Paul shares. And even for them, the difficulty will be in line with their progress in their spiritual life. Any difference between what our spiritual nature is capable of and what is needed can only be compensated for by the presence and power of the Holy Spirit. In any case, Haldane does not believe that anyone can justly call themselves a Christian who does not in some measure possess this spirit, and practice this precept. With that being said, Haldane wonders how few genuine disciples of Christ there really are now days.³

Charles Hodge also touches on how far reaching this precept of Paul’s is. Everyone expects Christians to love each other and treat one another with kindness and dignity. But this exercise of love, and carrying out the duties of kindness, are not only to be directed toward the saints of God. This same attitude must be expressed to our opponents. The Greek verb eulogeō rendered “to bless,” signifies both praying for good to happen to anyone, and doing good for them as well. As this word is used in this context, praying for the good of others, including enemies, is the preferred understanding. This is opposed to wishing evil or harm on those who cause trouble and heartache. In Hodge’s mind, refraining from wishing that evil may overtake those who persecute us is not enough. We must go a step further and actually and sincerely desire and pray for their good. It is not sufficient to avoid returning evil for evil, nor even to forbid revengeful feelings; we must bring ourselves to truly wish them happiness. If this is hard for a Christian, imagine how hard it would be for those dealing with a corrupt human nature? Anyone who really knows their own heart would agree. Yet this is a standard part of Christian character as exhibited in the Scriptures⁴.⁵

Frédéric Godet also treats this subject by identifying it as a further step from exhibiting hospitality to strangers to showing kindness to those that persecute. Each progressive act of love becomes more and more energetic. No doubt this is the reason why Paul jumps from giving guidelines to demanding action. No longer is Paul dealing with those things expected of love, he now wants the Roman believers to know there are some imperatives that need to be acted upon. That would suggests that some persecution had already started against the church in Rome. What the Apostle Paul is wanting to happen will require a powerful effort of the will. This is why Paul repeats what he says going from the positive to the negative. In other words, do this but don’t do this. You can love and pray for those who persecute you, but for heaven’s sake don’t take revenge on them and wish them any harm.⁶

Godet thinks we should consider that it might be conceivable that the Apostle Paul had gotten hold of a copy of Jesus’ Sermon on the Mount. If not, he must have known from oral tradition enough that he was able to allude to the sayings of Jesus as recorded by Matthew 5:44; Luke 6:28. This discourse of Jesus is the one which has the most marked traces in the Epistles.⁷ Our Lord’s recommendation, related to showing love toward malicious persons, was already an expectation in Paul’s day.⁸

John Stott follows the same line of thinking as Godet. He raises the point that even if our persecutors are not part of our Christian community, yet the call to bless them is a necessary challenge to Christian love. It is easy to see why “blessing” and “cursing” are opposites. After all, wishing people good things or wishing them bad things could not be more different. We must consider that Paul knew about Jesus’ teaching where He told His disciples not only to “bless” those who curse us,⁹ but also to “pray” for them¹⁰ and to “do good” to them.¹¹ What better way is there to express our constructive wishes for our enemies’ welfare than to take them from prayer to action?¹²

Douglas Moo takes it one step further. He notes that here in verses 9–13 Paul mainly used participles (suggestions) to help define the action we should take. But in verse 14 he switches to the more typical imperative mood (commands) calling for action right now. He also suddenly shifts his focus from relationships with other believers to the way that same love can be shown to non-Christians. Paul’s command in verse 14 remind us of Jesus’ famous teaching from the Sermon on the Mount: “But I tell you: Love your enemies and pray for those who persecute you.”¹³ “But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.”¹⁴

Moo so much as says that these similarities to what Jesus taught suggests that Paul is quoting Jesus’ teaching here. In fact, we see more dependence on Jesus’ teaching in this part of Romans than we do anywhere else in Paul’s writings. The way Paul weaves references to Jesus’ words into his own exhortations is typical of the way the early Christians absorbed Jesus’ teachings into their own ethical tradition and the way many preachers and teachers do today. Paul agrees with Jesus’ call to turn the other cheek, displaying a love for others that goes far beyond the normal boundaries of human love.¹⁵

Verse 15: When others are happy, you should be happy with them. And when others are sad, you should be sad too.

Now the Apostle Paul segues from sympathy to empathy. No matter how well-intentioned a Christian’s kindness and hospitality may be, the last thing any person who is disabled or disenfranchised wants to hear them say is: “I feel sorry for you.” There is a distinct difference between sympathy and empathy. Sympathy expresses feelings of pity and sorrow for someone else’s misfortune. Empathy is the ability to understand and share the feelings of what another person is facing, sometimes without them being fully communicated in an explicit manner.

This was so clearly communicated in Jesus’ parable about the prodigal son. When he finally came to his senses, and went back home with full intentions of asking his father to allow him back in as a servant, his father rejoiced that the son he thought was ruined and lost forever, was still alive and contrite over his decision to leave and waste his inheritance. But the elder son was not so thrilled to see his younger sibling return and not be chastised and punished. So his father turned to him and said: “My son, you have been here with me all the time. All that I have is yours. It is right and good that we should have a good time and be glad. Your brother was dead and now he is alive again. He was lost and now he is found.”¹⁶

When Paul was explaining to the Corinthians how the body of Christ was like the human body and how each part that makes up the whole should work together for the good of the body. So he tells them this: “All the parts are to care for each other. If one part of the body suffers, all the other parts suffer with it. If one part is honored, all the other parts share in its happiness.”¹⁷ When Paul wrote them again, he told them about his decision not to come for a visit: “As I thought about it, I decided I would not come to you again. It would only make you sad. If I make you sad, who is going to make me happy? How can you make me happy if I make you sad? That is why I wrote that letter to you. I did not want to visit you and be made sad by the ones who should be making me happy. I am sure when I am happy, you are happy also.”¹⁸

But rejoicing with those who rejoice in victory is only half the story. There are those who need a hug when the tears are those of sadness, not joy. King David tells the story about some of those who wanted to see him overthrown, many of which were once good friends, and put a new king in his place. He couldn’t understand why there were being so brutal and malicious. David says: “When they were ill, wore sackcloth; I put myself out and fasted; I can pray that what I prayed for them might also happen to me. I behaved as I would for my friend or my brother; I bent down in sorrow as if mourning my mother.” But now that David himself was suffering, it’s a different story. Says David: “They gather together in joy. Those who say things to hurt people gather against me. I did not know them any more. They speak against me without stopping. They grit their teeth while telling dirty jokes about me when they get together.”¹⁹

This certainly was the case with Nehemiah when he learned that some of the Jews who had been exiled in Babylon were freed and had returned to their homes in Jerusalem. What they found was a city with its walls broken down, the gates destroyed by fire, and the Temple in ruins. Said Nehemiah: “Upon hearing this, I sat down and cried and was filled with sorrow for days. I did not eat, and I prayed to the God of heaven.”²⁰ And the Lord confessed to Jeremiah that He found Himself hurting with sorrow for His people, especially for those who had been killed because of their disobedience. He said: “I wish I were out in the desert, in some travelers’ lodge — then I could get away from my people and distance myself from them!”²¹ Of course He couldn’t since He loved His people and had promised never to leave or forsake them.²²

Rabbi Nachman of Bratslav, Poland (1772-1810), once made this wise saying, “All beginnings require that you unlock a new door.”¹ Here’s one lesson we can learn from what he said: Many of us are still holding on to keys from doors of the past that are not only closed, but the locks have been changed. We’re toting around a ring with keys to doors of opportunity long gone. For some reason, we’ve hung on to those keys and they are weighing us down. So how can we even think of opening a new door?

Here are ten things I’ve read that are important to keep in mind when, and if, you’re on the verge of starting a new chapter in your life and need to open a new door:

First, let go of the past. It’s so difficult when you’re starting something new to keep hauling the past along behind you. New beginnings require moving forward and letting go of those things you’re trying to pull along with you. Remember, you can grow new flowers where old flowers used to be, so you should let go of whatever you’re still holding onto and learn from it. Furthermore, why not let go of the things you can’t control? Remember, most things are only a part of your life because you keep thinking about them. Positive things happen in your life when you emotionally distance yourself from the negative things. So stop holding on to what hurts, and make room for what feels right. Do not let what is out of your control interfere with all the things you can control.

Secondly, face your fears. Fear is an excellent indicator that you’re on the right track. If you’re starting to feel anxious or fearful about taking that step forward, that’s a good sign that you’re actually entering new territory and you should continue moving forward. Don’t let fear hold you back. In other words, accept and embrace reality. Everything happens for you, not to you. Needed changes come around at exactly the right moment, neither too soon nor too late. For everything you lose, you gain something else; and for everything you gain, you lose something else. You don’t have to like it, but it’s just easier if you do. So pay attention to your outlook on life. You can either regret it or rejoice in it; it’s your choice.

Thirdly, watch the stories that you tell yourself. Let me share what I’ve heard about this a little further. We all tell ourselves stories, whether we realize it or not. Here’s one that a person told themselves as they were looking into their future as a retiree. They thought of telling themselves a little fib that when old people become retirees, they will no longer be good for anything after they reach that stage of life. Believing that story might cause them to begin exhibiting the behavior of giving up and coasting through the rest of their life without any purpose. So, watch the stories and fairy-tales you tell yourself because you might start to believe those stories and let them affect your behavior. You can also look at it this way: a change of mind is like taking a deep breath – it isn’t part of the process, it is the process. In reality, the only thing we can count on is change. And the first step toward positive change is to change your outlook. Prepare for the positive. Prepare for something different. Allow the unknown to take you to fresh and unforeseen areas in yourself. Growth is impossible without change. If you cannot change your mind, you cannot change anything in your life. Sometimes all you need to do is look at things from a different perspective.

Fourthly, endings are necessary. There’s a saying that goes, “The day you were born, you began to die.” That’s pretty hard to swallow, but it’s true. Everything will one day come to an end, but when we face that end, that’s our opportunity to look for a new beginning. But there is another aspect to consider. Hold tight to the good things you’ve learned. When life’s struggles knock you into a pit so deep you can’t see anything but darkness, don’t waste valuable energy trying to dig your way out. Because if you hastily dig in the dark, you’re likely to head in the wrong direction and only dig the pit deeper. Instead, use what energy you have to create new ideas. For good ideas are like a light that’s bright; its radiance will show you which way is up, and illuminate the correct path that will take you there.

Fifthly, failures can teach us lessons. They are a bruise, not a permanent tattoo. There is a story that basketball Hall of Famer Michael Jordan tells. He says that he missed over 9,000 shots in his career, and 26 different times he went up for a game-winning shot and missed it, but all of those mistakes led to his success. Think about that for a second. When you are looking your new beginning in the face, just know that mistakes will come and you will learn from them. We are all perfectly imperfect. That’s why we should rest and regroup. Strength isn’t about bearing a cross of grief or shame. Strength is about choosing your path, living with the consequences, and learning from them. Sometimes you do your best and end up with a mess. When this happens, don’t be discouraged. You tried. That’s really all you can ever do. You have not failed; you just learned what not to do. So rest, regroup and begin again with what you now know.

Sixth, new beginnings are a chance to be better. Metamorphosis can happen to you – it’s not just for caterpillars, it’s for you and me, and we can choose what to do in our new beginning to make ourselves better. No one has a monopoly on their future. Each one of us can determine what we will write in this new chapter of our life. New beginnings are a clean sheet of paper in our book, so turn that page and begin doing what you want. It’s another way of saying, don’t be afraid to take chances. Making a big life change or trying something new can be scary. But do you know what’s even scarier? Regret. So realize that most of your fears are much bigger in your mind than they are in reality; you’ll see this for yourself as soon as you face them. Don’t let them stop you. Live your life so that you never have to regret the chances you never took, the love you never let in, and the gifts you never gave out.

Seventh, keep climbing. Every person who is at the top of the mountain did not fall there from the sky. Good things come to those who work for them. You gain confidence and grow stronger by every experience in which you truly push yourself to do something you didn’t think you could do. If you are standing in that place of in-between, unable or unwilling to go backward, but too afraid to move forward, remember that you can’t enjoy the view without being willing to climb.

Eighth, appreciate what you have learned. Nothing is more beautiful and powerful than a smile that has struggled through the tears. Don’t regret your time, even the moments that were filled with hurt. Smile because you learned from it and gained the strength to rise above it. In the end, it’s not what you have been through that defines who you are; it’s how you got through it that has made you the person you are today and the person you are capable of being tomorrow.

Ninth, realize every step is necessary. Nothing is ever wrong. We learn from every step we take. Whatever you did today was a necessary step to get to tomorrow. So be proud of yourself. Maybe you are not as good as you want to be, or as great as you one day will be; but thanks to all the lessons you’ve learned along the way, you are so much better than you used to be.

Tenth, learn what God’s word has to say about facing new challenges in life. You are not the only one who has plans for your life. God told the prophet, Jeremiah, that He had plans for him as well. But God’s plans were designed for his well-being, not for trouble. That way, he had a bright future with great hopes.² Later on Jeremiah found out how true that was. So he looked up and said it was all because of the Lord’s loving-kindness that we do not end up with a ruined life, for His loving-kindness never ends. It is new every morning. He is so very faithful. Jeremiah then said his soul exclaimed: “I’ve put my future hopes in the Lord’s hands, so all my hope is in Him.”³

Later, when Jesus came to walk the earth, He taught those who would listen this exciting prospect about opening new doors of opportunity: Don’t stop asking, and what you are asking for will be given to you. Keep looking, and what you are looking for you will soon find. Keep on knocking, and the door you are knocking on will be opened to you. Everyone who keeps asking will receive what they ask for. Everyone who never stops looking finds what they are looking for. And everyone who keeps on knocking will see the door opened to them.⁴

So we can see why the Apostle Paul and Barnabas when they got back to Antioch after their long missionary journey through Asia Minor, told the congregation everything God had done for them. They told how God had opened the door for the people who were not Jews to have faith.⁵ They credited all their success to God’s plans, not theirs. In fact, Paul credited everything he accomplished to the wide door that God had opened for him to go through.⁶ In other words, God had opened doors that he could have never unlocked.

What does all this tell us? That during our journey through life we will encounter many new doors that must be opened in order for us to continue on toward our goal and God’s destiny for our lives. But many of these doors are not only locked, but they are big and hard to open. That’s when we need to remember we are not on this journey alone. We have family, friends, and the Holy Spirit to help us. So as Rabbi Nachman tells us, don’t get frustrated because you’ve been stopped due to a locked door. Work and pray on learning how to get the door open so you can move on. – Dr. Robert R Seyda

I shared this story some years ago, but after reading it again, it still made me think about the truth that the story contains. So I thought I’d share it again and hope, even if you read it before, it will still impress you with its message.

WATCH OUT FOR THOSE NAILS

There was this young lad who lost his temper very easily. No matter how much his father tried to instruct him on holding his temper, it just didn’t seem to take effect. So one day his father gave him a bag of nails and told him that every time he lost his temper, he must go out and hammer a nail into the wooden fence that ran along the backyard, no matter what the weather may be.

The first day alone the boy drove 17 nails into the fence. But over the next few weeks, as he learned to control his anger the number of nails hammered daily gradually dwindled down. He discovered that every time he started to lose his temper he remembered that he would have to go out and drive a nail into the fence when it was cold, dark, and raining.

Finally, the day came when the boy didn’t lose his temper at all. He was so proud that he ran to tell his father the good news. So after his dad complimented him, he told his son that each day that he kept from losing his temper he could go out and remove a nail from the fence. That way, no one could ask what all those nails were doing in the back fence?

It took a little longer than expected because each time the boy did lose his temper he had to go out and drive in a new nail. After days and days passed, believe it or not, the day finally came when he was able to report that all the nails were gone. His dad’s smile made him feel so proud. “Well done,” his father said, “but now let me show you the whole reason why I had to drive in and pull out those nails.”

So he took his son by the hand and led him out to the fence. He said, “You’ve done a great job, son. I’m so proud of you. But look at all the holes in the fence. The fence will never be the same. When you say things in anger, they leave scars just like these holes in the wood. And it doesn’t matter how many times you say I’m sorry, the wound will be there a long time before it finally heals.”

The little boy then understood how powerful this lesson was. He looked up at his father and said, “I hope you can forgive me for all the holes I put in you.” “Of course I can,” said the father. “You see, my love for you will help those holes to heal. But I have to tell you that while forgiveness may come easy for some people, the scars caused by those nails of anger may never go away.”

But there is one part that is not in this story, and that is the healing power of God’s love. Human love is great but not as great as God’s love. When we have God’s love in us, it not only heals the wounds made by other people’s anger, but it can also remove the scars. And the reason why is because those scars are carried by our Lord and Savior Jesus Christ. The love that brought the nail prints in His hands is powerful enough to remove the scars in our hearts caused by others. Just remember His words: “Father forgive them, they know not what they do.” – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXV)

Albert Barnes notes that Paul is not inventing a new Christian ministry here, it was prominent even among the Gentiles. In many countries, it was customary to build places for lodging and shelters at suitable distances between destinations, by the side of springs or oases for travelers to rest in. Some were built at public expense but were unfurnished. Travelers carried their own sleeping mats and clothes and cooking utensils. Most were merely shelters for caravans.¹ But among Christians who were a minority in every place they lived and worshiped, considered it one principal part of their duty to show hospitality to itinerant preachers and traveling fellow believers. Barnes notes that believers rarely traveled without letters of commendation which testified to the purity of their faith, and procured for them a favorable reception wherever the name of Jesus Christ was known².³

John Stott has an interesting commentary on Christian hospitality where he points out that if charity is shown to the needy, hospitality is shown to visitors. The Greek noun philadelphia (love of sisters and brothers) in verse 10 has to be balanced by the Greek noun philoxenia (love of strangers) here in verse 13. Both are indispensable expressions of love. Stott also notes that hospitality was especially important in Bible days since inns were few and far between, and those that existed were often unsafe or unsavory places. So it became essential for Christians to open their homes to Christian travelers. In fact, this was the ministry of many local church leaders.⁴ So Paul did not only urge the Romans to “practice” hospitality but rather to “pursue” it.⁵

Verse 14: Wish only good for those who treat you badly. Ask God to bless them, not curse them.

Hospitality must be practiced in the same way we accommodate other drivers on the highway, those going in our direction and those coming from the other direction. Paul says you must show respect to both. After all, you’re not the only one on the highway. The wise man Job certainly faced this in his day. But here was his answer to those who may have thought he was not hospitable enough: “Did I rejoice at the destruction of him who hated me? Was I filled with glee when disaster overtook him? No, I did not allow my mouth to sin by asking for his life with a curse.”⁶ In many parts of the world, many people have been won to Christ because they were treated with compassion by Christians before they ever heard the Gospel.

Jesus understood this same dynamic. When He was teaching on the mountainside He told His listeners this: “You have heard that our fathers were told, ‘Love your neighbor — and hate your enemy.’⁷ But I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike.”⁸ Luke records it this way: “Love those who work against you. Do good to those who hate you. Respect and give thanks for those who try to do bad thing to you. Pray for those who make it very hard for you.”⁹

On the subject of loving one’s neighbor and hating one’s enemy as spoken by Jesus in Matthew 5:43-45, it must first be noted that Jesus did not point to the Scriptures. Rather, He mentions the words of their Jewish forefathers. This was no doubt a reference to what was called “Oral Law.” So Jesus was not contradicting the Torah, but was no doubt quoting a popular adage among the Jewish Zealots: “Love your neighbor, but hate your enemy.” That is to say, “Love your fellow-Jew but hate the Romans.” The Dead Sea community in Qumran went even further. They taught their followers to “love all the sons of light … and hate all the sons of darkness,”¹⁰ understanding the sons of light as members of their own sect and sons of darkness to be other Jews outside of their sect. Furthermore, who can forget what happened in the Garden of Gethsemane after Peter, in a fit of rage, cut off the ear of the High Priest’s servant? Jesus stopped him, bent down, picked up the piece of the ear and healed the servant.¹¹ And even when Jesus hung dying on the cross, He look up to His Father and said: “Father, forgive them. They don’t understand what they are doing.”¹²

Before Paul wrote this to the believers in Rome, he had already shared his feelings about hospitality with the Corinthians: “We work with our hands to make a living. We speak kind words to those who speak against us. When people hurt us, we say nothing. When people say bad things about us, we answer with kind words.”¹³ Then, to the Thessalonians Paul wrote: “Do not let anyone retaliate for the bad he received. But look for ways to do good to each other and to all people.”¹⁴ Even the Apostle James saw the value in this principle when he warned: “When giving thanks and speaking bad words come from the same mouth. That, my Christian brothers, this is not right!”¹⁵

The Apostle Peter drew the same conclusion, especially when he looked at the example of Christ Jesus. Peter wrote: “These things are all a part of the Christian life to which you have been called. Christ suffered for us. This shows us we are to follow in His steps. He never sinned. No lie or bad talk ever came from His lips. When people spoke against Him, He never spoke back. When He suffered from what people did to Him, He did not try to pay them back. He left it in the hands of the One Who is always right in judging.”¹⁶ Peter then goes on to say: “When someone does something bad to you, do not do the same thing to him. When someone talks about you, do not talk about him. Instead, pray that good will come to him. You were called to do this so you might receive good things from God.”¹⁷

Several early church scholars offer their understanding of what Paul is advising here. Origen contends that Paul did not want those who believed in Christ to think ill of others but rather to speak and to pray for good things for them. That way they may be thought of as servants of a good Lord and disciples of a good Master. What the Apostle Paul says here refers to when we are assaulted by our enemies or afflicted with harm. Paul pleaded that we not repay wishes of evil with wishes of evil but to do what he says he himself he wrote: “When we are screamed at, we bless in return.¹⁸”¹⁹ Then Ambrosiaster focuses on the cause of why some believers may respond with harsh words. When God made Christians new people, they were new in every respect. Paul wanted them to discard some of what used to be old habits. For instance, when someone cursed them in anger, they returned the favor. But now things have changed. When someone curses a believer out of hatred or anger, instead of returning the same, bless them and tell them you wish them only the best. This way the Lord’s teaching might be respected²⁰.²¹

Also, in his sermon on this text, early church preacher Chrysostom proclaimed that our persecutors are in fact couriers of a double reward to us. If we remain calm and composed in our response, we will get a reward for being an example for others who may be persecuted. But there’s another reward. By demonstrating the character of Christ by blessing them, you will earn a further reward by letting our light shine as conveyors of love, not hate. If a person curses their persecutor in return for being cursed by them, it shows they are unwilling to suffer for the cause of Christ. But those who bless them that persecute them, they show the greatness of Christ’s love.²² And the early church patriarch of Constantinople believes that Paul wants all believers to exhibit such brotherly love that those who want to persecute them will have no reason for doing so.²³

For some reason, this directive by Paul touched John Calvin in a sensitive spot. He says that once and for all he wanted to remind the readers that they should not feel obligated to religiously try and follow all the precepts Paul is laying down here in precise order. Rather, he says they should be looked at as unconnected and suited as a foundation for a holy life in conjunction with the principles the Apostle introduced at the beginning of this chapter. In other words, Calvin did not want believers to view them as some Rosary to be repeated each day in the same order they were given. This has been a problem with some ultraconservative Christian groups who pride themselves with their daily check-off list in order to validate their purity as dedicated believers and followers of God’s Word.

Calvin notes that Paul is about to give directions on how to deal with retaliation for any injuries believers may suffer at the hands of persecutors. But first, he wants them to take the first step of not wishing evil on those who curse them. Instead, to wish and to pray that God will help them see that there is far more to gain with kindness than there is with curses. Since it is harder to do this than simply giving what we get in return, we should seek earnestly to rise to a higher level. The Lord commands nothing of us but what He does not require it of Himself. That’s why He accepts no excuses for being disobedient. If we lack what it takes to change, we should pray for His help in assisting us in making progress toward that goal. If there is anything that God expects of His people it is that which differs from the ungodly and the children of this world.

Calvin confesses that it is more difficult to let go of revenge when anyone is injured. While most believers will restrain their hands and not be baited into doing physical harm, yet they find it hard to not to wish some calamity to fall on the heads of who assault them as a way of paying them back for what they said or did. On top of that, Calvin experienced that even when some Christians are so pacified that they do none of these things, very few, if any, will wish their persecutors good things in hopes that persecution will stop. As Calvin sees it, God by His word not only restrains our hands from doing evil, but also subdues our bitter feelings inside. He is more interested in us being concerned about the well-being of those who trouble us for no reason and seek our destruction.²⁴

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXIV)

Paul certainly practiced what he preached when it came to caring for those in need. For instance, he sent instructions to the Corinthian church on how they should handle the offerings they were taking up for needy Christians living in Jerusalem.¹ He also encouraged the Galatians not to grow weary in helping others, that God would supply their needs at the right time. So with that hope, Paul tells them: “Because of this, we should do good to everyone. For sure, we should do good to those who belong to Christ.”² And in Hebrews we hear Paul again thank those to whom he was writing: “God always does what is right. He will not forget the work you did to help the Christians and the work you are still doing to help them. This shows your love for Christ.”³ And later he reiterates this same thought: “But don’t forget doing good and sharing with others, for with such offerings God is well pleased.”⁴

But again, Paul adds a qualifier. It is one thing to give and to share with those who are in need and cannot help themselves under the circumstances, but it must be done without bias. The Greek noun philoxenia Paul uses here, is generally understood as hospitality to strangers. It is used that way in Hebrews: “Do not forget to show hospitality to strangers and let them stay in your home. Some people have had angels in their homes without knowing it.”⁵ Hospitality is the word from which we get the terms “hospital” and “hospice,” which are homes or centers for terminally ill people who have nowhere else to stay. It is a comforting place where they receive palliative care from their hosts while living out their last days.

This kindness to strangers is what set Abraham apart. When Abraham was sitting at the opening of his tent by the oak trees of Mamre, he looked up and saw three men coming down the road. We are told: “Upon seeing them, he ran from the tent door to meet them, prostrated himself on the ground, and said, ‘My lord, if I have found favor in your sight, please don’t leave your servant. Please let me send for some water, so that you can wash your feet; then rest under the tree, and I will bring a piece of bread.”⁶ His nephew, Lot, did the same when two of these angels visited him in Sodom.⁷ This may have been what the writer of Hebrews was thinking of.⁸

When Paul wrote young Timothy, he gave him this advice for church leaders: “A church leader must be a good man. His life must be so no one can say anything against him. He must have only one wife and must be respected for his good living. He must enjoy having guests in his home.”⁹ Then to Titus Paul give these instructions about bishops: “He must like to take guests into his home. He must love what is good.”¹⁰ And when it came to helping widows, Paul wrote Timothy this about those who deserved his hospitality: “She must be known for doing good things for people and for being a good mother. She must be known for taking strangers into her home and for washing the feet of Christians. She must be known for helping those who suffer and for showing kindness.”¹¹ Makes you wonder how some people would react today with the Apostle Paul as their pastor or bishop.

Although these words by Paul were in line with the manners and customs of his day, early church scholars endorsed, in various ways, what Paul said for their own era. For instance, Origen cautions that we must not look on needy saints as beggars. We should see them as people who have needs like our own. Furthermore, the practice of hospitality does not simply mean that we entertain only those who come to us. It means going out and inviting others to come in.¹² Also, the Bishop of Tarsus believes that Paul’s point here is that we should not only honor the saints and help them until all of their needs are taken care of¹³ It is clear that these writers saw Paul’s words as applying to fellow members in the body of Christ. As odd as it sounds, there are some church members who give willingly to local food banks and homeless shelters for people they do not know, but fail to look around in their own congregation to see who they might help as their brother or sister in Christ.

Then Pelagius feels that believers should help provide services for others as long as they don’t neglect their own affairs for the sake of Christ. Practicing hospitality has been part of what God’s children have been doing from the beginning. Look at Abraham and Lot who even invited guests to come in who were reluctant to stay.¹⁴ And Bishop Theodoret notes that Paul is not just talking about being hospitable to saints, but also those, no matter who they may be or where they may come from, who are in any kind of need.¹⁵ Today, we often see this practiced when believers invite church visitors, their pastor, and family, or members they know who are disadvantaged, out for lunch after church is over. No matter what manner it may be practiced in, such hospitality should be shown only out of love, otherwise, it loses all the power that love can bring to such an act of kindness.

To understand this directive from Paul in its historical context, we must be aware that back when Paul wrote these words, anyone who identified themselves as a Christian, and then through disease, death of a spouse, or financial disaster found themselves in need of assistance, they could not depend upon either their fellow Jews or Gentiles to come to their rescue. So it was incumbent upon the church to be there for them in the time of need. That’s why Paul emphasizes that they were to focus on God’s people with their hospitality.

Martin Luther sees it in similar fashion. For him, those who are indifferent to the needs of afflicted believers are guilty of being against this command. For Luther, Paul is speaking here of those believers that needed help because they had suffered persecution and were deprived of all their possessions. But Luther said that in his day such saints were hard to find. Therefore, their needs were unknown. However, there are those who are oppressed by both society and the devil. Christians, therefore, must be available to them to provide help and comfort, to prevent them from suffering injustice. Luther continues by touching on Christian hospitality. He points out that today we often give or refuse hospitality to other believers without being aware of it. It must be remembered that when the Apostle speaks of hospitality. It is help and assistance that is offered gratis and out of love, without any expectation of payment. And Christians should be aware that even nonbelievers practice hospitality among themselves.¹⁶

John Calvin also speaks to this need for Christians to look out for each other. He notices that Paul returns to the power of love. One of the chief expressions is to do good to those from whom we expect the least recompense. But often, among those for whom this ministry is meant to bring help, are some who are despised because the people consider any help given to them will be wasted. But Paul feels that God recommends them to us as a way of learning. All we are being asked to do is prove that our love is genuine. Giving to such people as those for whom it seems wasted, is still an act of kindness.

Surely the rich man in Jesus’ parable thought that giving anything to the beggar Lazarus who lay at the gate of his estate was a waste of time and money. But the rich man could not see past the life Lazarus had in this life to the life that awaited him in Abraham’s arms. This then makes hospitality a very effective attribute of love. This is especially true when kindness and generosity are shown towards foreigners, runaways, travelers, and the homeless. For the most part, they are hurting the worst because of being so far away from home and friends. That’s why, the more neglected or shunned anyone is by others, the more attentive we ought to be to their wants.¹⁷

Adam Clarke takes for granted that Christians should be sensitive to the needs of those among them, not only in local congregations but in those who may be far away. But he also sees the need for believers to understand Paul’s emphasis here on hospitality, especially to strangers. This was a very needed virtue in times past when hotels and inns were exceedingly scarce. In Paul’s day, he as well as many other Apostles were considered itinerants preachers. And in many cases, Christians were fleeing from persecution and death threats. Of all people on earth, this virtue should be high on the list for those who call themselves followers of Christ.

This is especially true of churches, many of whom have the means of helping a fellow saint in distress. Also, organizing outreaches to those in the cities or towns who need help the most. That’s why Clarke feels that providing for strangers in distress is the proper meaning of the term Paul uses here. It should go well with the spirit of love and compassion that all believers profess to have. He bases this on the two important words in this phrase. First, believers are to respond to “needs” and “necessities,” not wants and wishes. Secondly, of the “saints,” meaning fellow believers. And thirdly, fellow believers who are “strangers” passing through.¹⁸

When it comes to hospitality in our giving, Robert Haldane takes a different approach than some who apply Paul’s teaching on hospitality to social interaction and sociability among neighbors. Real hospitality is hosting and entertaining of strangers far away from home. This was a special ministry during Bible times when inns and hotels were unusual. However, the change of times and customs does not mean we can disregard any of the precepts of our Lord Jesus Christ. Christians, by nature, should be hospitable and host their brethren coming from a long distance. After all, we are family, brothers, and sisters with spiritual mothers and fathers. In fact, Christians should go out of their way in manifesting love for their fellow believers. Did not the writer of Hebrews caution us: “Don’t forget to show hospitality to strangers, by doing so some have hosted strangers without even knowing it.¹⁹”²⁰

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXIII)

John Calvin also saw the importance of prayer. For him, we might describe it as a form of spiritual hydration. Prayer, like water, allows God to pour in us the needed spiritual moister up to optimum levels. Our body uses water in all its cells, organs, and tissues to help regulate its temperature and maintain other bodily functions. Our body loses water through breathing, sweating, digestion, and elimination. Water does more than just quench our thirst and regulate our body’s temperature; it also keeps the tissues in our body moist. We know how it feels when our eyes, nose, or mouth gets dry. In comparison, we can see how prayer affects our spiritual health.

In fact, Calvin suggested that during times of trouble we schedule regular prayer times so that God can keep us from fainting and becoming depressed, or be broken by adverse events. That’s why Paul not only encourages us to pray but do not let other things get in the way or praying. Little battles may be won, but the war is not over. New conflicts rise daily, and without proper sustenance, even the strongest cannot endure unless they are frequently renewed. This will help up not to grow weary. And the best remedy for a tired soul is an hour of prayer.¹

On the subject of constant prayer, Robert Haldane believes that no Christian can perform their duties without this. It is especially necessary during times of hardship. How can any believer discharge their various duties without looking through the Word and communicating with their heavenly Father for guidance? How else will He make known His will and provide the strength needed for them to carry out their mission? Our Lord’s parable of the unjust judge contains the strongest encouragement to perseverance and persist on getting an answer through prayer.² The Lord commanded His disciples to pray always on account of the power of their spiritual enemies who constantly sought their destruction.

As far as Haldane is concerned, any Christian who undertakes anything without prayer is neglecting their primary duty and not taking advantage given to them as children of God. Who can say they are walking with God when they fail to communicate with the One whose ears are open to the prayers of the righteous? There are occasions when time does not allow much deliberation, and when immediate decisions are critical. But the same way you can drive a car and talk to a friend next to you, we can walk and talk with God at the same time³.⁴

Adam Clarke also encourages an active prayer life. He calls it “Making the most fervent and intense request to the throne of grace for the light and power of the Holy Spirit.” Most believers need all the help they can get to shun evil, do good, love their neighbors, keep hope alive, patiently endure the trials of tribulation, and deal with the afflictions of life. Since God has His arm outstretched and His hand open to us, why not take hold of Him so He can take hold of us?⁵ Albert Barnes calls it patient prayer.⁶ For him, Paul’s directions are this: that in order to discharge the duties given us as Christians while maintaining a joyful hope and being sustained in the midst of afflictions, it is necessary to actually cherish going to God in prayer so that we feel closer to Him.⁷

Then Barnes feels that there are several rules to guide us in the direction we should go. First, we should not “wait” to find time to pray, but “take” time to pray. It doesn’t have to be in church or even on one’s knees. God’s ear is open to us at any time, anyplace, whether we are with others or alone with Him. Secondly, don’t expect it to be easy, or even possible, to maintain a vibrant Christian life without a daily habit of contacting God in prayer. Thirdly, no believer should start their day without stopping to thank God for the opportunity to live for Him and serve Him that day before they go out into a world in turmoil to do their duties, face trials, and deal with temptations that are sure to meet them. Fourthly, beside thanking Him for His covering on the way to work and back home again, and bowing one’s head to say grace over their meal, no day should be allowed to end without stopping to thank Him for His protection, provisions, and providence, but most of all, that you love Him with all your heart, soul, and mind. And fifthly, there are few things that can add any super-charge to prayer than to combine it with Scripture. Even a devotional guide could well provide the inspiration needed. It goes without saying that during times of anxiety and perplexity, in moments of despondency, in times of danger, and want, coping with disappointments, and in the loss of loved ones, we will feel the need of drawing near to God, and of pouring out our heart before Him. But prayer doesn’t always need to wait until that happens.⁸

Barnes then repeats the lyrics from a hymn sung back in his time:

“In every joy that crowns my day,

In every pain I bear.

My heart will find delight in praise,

Or seek relief in prayer.

“When gladness brings my favored hour,

Your love my thoughts will fill,

Resigned when storms of sorrow cower,

My soul will meet your will.

“My lifted eye, without a tear.

The gathering storm will see.

My steadfast heart will know no fear,

My heart at peace in thee.”⁹

Charles Spurgeon preached that joy and patience have healing properties, but they must be taken with a glass full of prayer so they will be wonderfully efficient. Spurgeon wonders how anyone can “rejoice in hope” if they know nothing about prayer to the God who gives hope? Whenever the light of hope begins to dim and the sunshine of joy starts to fade, the way to get them shining again is going to our knees in prayer. Let the Spirit remind us that hope can be sustained through prayer, then joy is sure to brighten again.¹⁰

Karl Barth continues his exposition of this section by commenting on prayer. Before, he said that trials and tribulations were an ethical issue, but here he calls prayer an ethical activity. For some, prayer is a primary act of worship which presupposes later action. But it can also be a secondary act of worship which requires that we put in action what we are praying for. To make this clearer, as a primary act of worship we pray to God giving thanks and praise for His kindness, grace, love, and mercy to us. But as a secondary act of worship, we pray to God for strength to show kindness, grace, love, and mercy to others.

Barth continues by pointing out that it is hard to imagine living as we do in a world of misery and often feeling oppressed without calling on God for grace and mercy. When we read the hymns of the Psalmists we see where they saw things as they really were, and in their misery cried out unto God for help. So is it beneath us do otherwise than submit ourselves to Him, our merciful and compassionate God? Who would not want God to continue to be their God? The sight of a band of praying Christians is an uncomfortable sight to the doubters of this world. The energy of prayer presses into their minds the probability that there may be a prayer-answering God. Some consider the action of praying men and women to be an intrusion into their world. When that happens, then prayer can also become an ethical issue. But it is an issue for them, not for the praying believer.

However, when prayer becomes persistent, then questions may begin to arise as to why Christians seem to be constantly engaged in praying to God. Only when it persists and prevails does prayer become an ethical action. When Paul said we should continue in prayer he was not referring to a great number of prayers, but of believers holding firm to the direction and purpose of their prayers. It means that those who are insistent on praying are seeking something that they feel is part of God’s will and worthy of prayer. Sometimes, such intense prayer goes from the groaning of our spirit to the groaning of the Holy Spirit interceding for us to our Mediator in order to reach the heart of God¹¹.¹²

But we must not let ourselves be misled by how we pray, when we pray, or why we pray. Prayer is basically communication in which we express gratitude, praise, requests, joy, need for help or assistance, etc. Therefore, this communication can be done through praying, singing, meditating, verbally or non-verbally, physically or spiritually. Even listening to praise and worship music or listening to a taped or broadcast sermon or testimony gets us thinking and letting the indwelling Spirit take our thoughts and inspiration to God as a way of thanking Him for His Word.

Verse 13: Take time to assist God’s people who need help. Practice being hospitable.

Paul continues with another proactive admonition. Giving has always been one of the most prominent hallmarks of Christian communities. Countless charities, hospitals, orphanages, homeless shelters, and food banks were spawned by Christians. But Paul makes sure that the believers in Rome knew that charity begins at home. What would you think of a father who earned a reputation around town for being a generous man who spent a great amount of time and money feeding and clothing the poor children in his neighborhood, but it was discovered that he did nothing for his own kids?

The Psalmist made it clear: “How blessed are those who care for the poor! When calamity comes, Adonai will save them,”¹³ but not at the expense of his own family. Paul no doubt knew that there were many in Rome who had converted to Christianity that was rejected and shunned by their families, especially among the Jews. So he encouraged the church leadership there to look out for and take care of them as much as possible. As he wrote this, perhaps Paul remembered what he told the leaders from Ephesus: “In every way, I showed you that by working hard like this we can help those who are weak.”¹⁴ Paul then notes what the Lord Jesus said, “We are more happy when we give than when we receive. Although this quote of Jesus is not found anywhere in Scripture, the Bible tells us that Jesus did many things that weren’t recorded verbatim.¹⁵ It is obvious that either one of Jesus’ followers told Paul about what Jesus said, or else he learned it from Jesus Himself.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXII)

One thing that God appreciates highly and what fellow believers hold dear is when a person is faithful and trustworthy. Paul expressed this to the Colossians: “I pray that God’s great power will make you strong and that you will have joy as you persevere and remain patient in every situation.”¹ And to the Thessalonians who were concerned about missing the coming of the Lord should they die before His return, Paul wrote: “We thank God for you all the time and pray for you. While praying to God our Father, we always remember your work of faith and your acts of love and your hope that never gives up in our Lord Jesus Christ.”² And when he wrote them later, Paul had this to say: “We are proud of you and tell the other churches about you. We tell them how your faith stays so strong even when people make it hard for you and make you suffer.”³

Then when Paul wrote young Timothy, he advised him to stay right with God, to live a God-like life, and be willing to remain strong. Then said Paul: “Fight the good fight of faith. Take hold of the life that lasts forever. You were chosen to receive it. You have spoken well about this life in front of many people.”⁴ When Paul received word on how Timothy was doing, he wrote him again and suggested that he follow his example: “You know what I teach and how I live. You know what I want to do. You know about my faith and my love. You know how long I am willing to wait for something. You know how I keep on working for God even when it is hard for me.”⁵

Early church scholar Ambrosiaster talks about the power of joy and how even during times that do not allow us to speak publicly about our faith, nevertheless, we can still rejoice in tribulation. The world does not understand how believers can have sadness bring joy. It is the joy that comes from hope that helps believers to endure tribulation, knowing that the things which are promised to those who suffer are much greater than anything they may have to surrender down here. But joy is still not enough, it must be fortified with constant prayer.⁶ And Gennadius is certain that God’s mercy does not abandon His people under such circumstances. We can all be sure that He will constantly be there to help us persevere through all things.⁷

In the 95 theses that Luther posted on the Wittenberg Castle Church door, the last one reads as follows: “And thus be confident of entering into heaven through many tribulations rather than through the false security of peace (Acts 14:22). Of course, Luther was speaking out against the sale of indulgences to finance the construction of St. Peter’s Basilica in Rome that was leading the people to believe that they could avoid any punishment for sins committed and help dead relatives escape some of Purgatory’s punishment for a few coins dropped into a tin box.

Adam Clarke agrees with Ambrosiaster by adding that we must never forget that everything we suffer as Christians we suffer for Christ‘s sake. Our steadfastness and faithfulness are to His honor. It also brings honor of our Christian profession when we suffer with a calm mind.⁸ To this we can add Albert Barnes’ note that believers are sustained by the influence of their hope in the coming future glory to all who endure until the end. We even get excited that the day is coming when we will live where there shall be no more death, and where all tears shall be wiped away from our eyes.⁹”¹⁰

Robert Haldane gives an exposition on being patient when troubles come our way. First of all, since we have been provided with such good hope through grace, this should help us to be patient while going through their afflictions. What more do believers need to enable them to bear calamities than knowing in advance the happy ending? And what can equal the expectation of every Christian who must go through the fiery furnace of persecution than the fact they will emerge as pure gold? So we can see that a believer’s afflictions are not only necessary for being tested and tried, and that to do so brings honor and glory to God. And as Paul himself said, there is a crown that awaits the faithful servant.¹¹

As we learn from Scripture, the afflictions of the righteous, which are but for a moment, work out for them a far more exceeding and eternal abundance of glory.¹² Furthermore, God’s Word tells us that the trial of our faith is much more precious than that of gold, though it is tried with fire, and will provide praise and honor and glory in the day Christ returns.¹³ Afflictions are allowed by God in order for His people to increase their patience.¹⁴ It is true that on account of the sin that remains in this world it will continue to have an effect on our minds and bodies. But remember, behind the clouds we have this rainbow of hope from our Lord Jesus: “In this world, you will have trouble. But take heart! I have overcome the world.¹⁵”¹⁶

Karl Barth again shares what he sees. For him, trials and tribulation are an ethical issue. For how can we prove our true allegiance and Christian patriotism to the Kingdom of God unless we are persecuted? This then allows us to glory in tribulation.¹⁷ To be oppressed can be seen as a positive human action. When believers endure their tribulation with patience, it is their way of protesting the way of the world. Patience gives us the strength to love those who oppress us. And when the world sees Christians express their faith in God during times of hardship without seeing Him, it impresses us to have faith in the One we cannot see because we believe He is there. As such, our faith and patience is what makes tribulation an ethical action because it helps us advance in our Christian faith.¹⁸

Verse 12c: Always keep your prayer life proactive.

The Apostle Paul was not as interested in praying for things that happened and getting God’s guidance on how to deal with them, as much as he was in praying in advance for what one planned to do so that God’s guidance could help in navigating through any problems that might be encountered. The Greek verb proskartereō that Paul uses here speaks of keeping something going, a constant activity with no downtime or convenient breaks. It also means to be diligent in maintaining such activity. In this case, Paul focuses on the believer’s prayer life. Thayer, in his Lexicon, places the way the word is used here as a dative verb that means: “giving constant attention to a thing,” and here he points to prayer.

We see it used the same way when the disciples and others were in the Upper Room awaiting the infilling of the Holy Spirit. Luke tells us: “These all devoted themselves single-mindedly to prayer.”¹⁹ And when the disciples needed to chose those who would take care of the everyday affairs of the early church in Jerusalem, they explained: “We ourselves must give our full attention to praying and to teaching the Word.”²⁰ And when Paul wrote the Colossians, he requested they: “Keep praying. Keep watching! Be thankful always. As you pray, be sure to pray for us also. Pray that God will open the door for us to preach the Word.”²¹

Paul also wrote the Thessalonians and told them: “Never stop praying.”²² Under no circumstances should this verse be misconstrued as telling believers never to get off their knees, but to remain in prayer as long as humanly possible. It simply suggests that prayer should be an integral part of their life and ministry. We certainly see that this was practiced after Peter preached on the Day of Pentecost and the church in Jerusalem was formed. Luke tells us: “They were faithful in listening to the teaching of the apostles. They worshiped and prayed and ate the Lord’s supper together. Many powerful works were done by the Apostles.”²³

Although there is little said by the early church scholars on Paul’s admonition to keep one’s prayer life active, there are volumes filled with the prayers of early church leaders. Tertullian did write on prayer. He does not believe that God, who demands prayer, has ever denied a prayer coming to Him through spirit and truth.²⁴ On the other hand, how many inspiring stories have we read, and heard, and believed, that convince us that God answers prayer? Prayers in the First Covenant period resulted in The way the ancients prayed, freed them from fires,²⁵ and from beasts,²⁶ and from lack of rain.²⁷ And think, that happened before prayer was taught by Christ. So how much more effective is Christian prayer now!²⁸ Did not Jesus tell us that when we face any opposition and need help to strength our faith, that whatever we ask for in prayer to believe it is ours and we will receive it?²⁹ And listen to what Paul to the Philippians: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”³⁰

Martin Luther calls this a loud alarm that all Christians, especially ministers, should heed and consider. Paul is calling on complete dedication as demanded by true prayer. His request is not without merit. Did not an ancient church believer say: “There is no work quite so difficult as praying to God.”³¹ Genuine prayer works well with a humble and repentant mind. But it also excels when joined with an uplifting, victorious spirit.³²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXXI)

The Apostle Paul told the Colossians something that has happened to all of us. He wrote: “You must not change from what you believe now. You must not leave the hope of the Good News you received. The Good News was preached to you and to all the world.”¹ And what was that good news? Paul goes on to say: “The secret is this: Christ in you brings hope of all the great things to come.”² And this is what he told the Thessalonians: “Our Lord Jesus Christ and God our Father loves us. Through His loving-favor, He gives us comfort and hope that lasts forever.”³

Then, when he wrote to young Timothy he begins with these words: “This letter is from Paul, a missionary of Jesus Christ. I am sent by God, the One Who saves, and by our Lord Jesus Christ Who is our hope.”⁴ And to his protegé Titus, Paul wrote: “This letter is from Paul, a servant owned by God, and a missionary of Jesus Christ. I have been sent to those God has chosen for Himself. I am to teach them the truth that leads to God-like living. This truth also gives hope of life that lasts forever.”⁵

Origen says that the person who not content with what is already available but eagerly awaits what is yet to come is the one who rejoices in hope⁶.⁷ And Chrysostom preached that when all these things are fuel for the fire of the Holy Spirit, there is nothing which makes the soul more courageous and venturesome than unshakable hope.⁸ Also, Augustine agrees with Origen that we rejoice in hope in order to look forward to what’s yet to come so that we can conduct ourselves cheerfully in the midst of troubles and trials.⁹ Then Pelagius writes that if we have the joy of hope for things yet to come, it can help us bear up under everything because of the joy that hope gives.¹⁰

In speaking about the role hope plays in the believer’s life as they attempt with all their heart, mind, and strength to carry out God’s will for their lives, Martin Luther believes strongly that when we rejoice in hope, it must not be just for what is present, things we have already experienced and learned to appreciate. There is nothing wrong when we rejoice in what we see, but that joy may not last very long. On the other hand, there is also rejoicing in what we cannot see, things we only posses by faith. That is certainly true of our abiding joy in eternal life.¹¹ Luther goes on to say that such joy can only come when we put aside those things we possess here on earth and any desire we may have to experience good fortune as the basis for our joy. As long as we are able to do that and remain steadfast, Luther says we can then experience hope, and through hope to rejoicing.

John Calvin also speaks about the difference between joy and happiness. For those who learn to get along with what they have here and now, but always strive to rededicate themselves in seeking more of the kingdom of God, they will get excited about what the end will bring as they patiently persevere through their present tribulations. Whichever way it may go, Paul cautions against basing our happiness on present blessings so that our joy is grounded only on earth and on earthly things. Instead, he bids believers, put their eyes on things above so that they may possess them by faith solid and full joy. If our joy is derived from the hope of a future life, then our patience will grow during adversities this life, for no amount of sorrow will be able to overwhelm this joy. Here we find two things closely connected together: joy in hope, and patience in adversities. No person can calmly and quietly submit to bearing their cross unless they seek true joy beyond this world. They will be able to carry that cross and bear its burden by the consolation of hope.¹²

John Bengel declares that true joy is not only an emotion of the mind and a privilege of the heart but also a Christian duty.¹³ It is God’s way of bringing us contentment. It’s His desire that we rejoice and live out our spiritual lives joyously.¹⁴ Bengel is not saying here that God is demanding that we be happy or else. Rather, that with everything God so graciously bestows on us at His own great expense, that we should actively and persistently look for those things in which we can rejoice instead of moaning and groaning over those things that do not please us. In fact, Adam Clarke states that not only should we rejoice in what we have already been given, but our rejoicing in hope involves the glory of God that to each faithful follower of Christ will shortly be revealed.¹⁵

Robert Haldane also notes that again and again believers are encouraged to rejoice in the Lord. We do that every time we contemplate the One we serve, His person, His office, His power, His love, and our being in union with Him. Here, in the middle of Paul’s exhortations that they attend to their various duties, he wants the Romans to do so as they rejoice in hope. Hope is founded on faith and faith in God’s promises. Hope, then, respects what God has declared in His Word. We are exhorted to exercise hope in things yet to come and rejoice in those future things that hope reminds us of. What greater reason do we have to rejoice down here than the hope of obtaining the blessings of that will be ours up there? As long as we keep this hope alive, it will help raise us above the fear of man and worries about any honors we may miss in this world. That way, any shame that may come because of the cross we bear, it will enable us to endure that shame with dignity.¹⁶

Charles Hodge notes that Christians are encouraged to be joyful, patient, and prayerful. It doesn’t matter how tough the going may be, hope, patience, and prayer are not just duties, but the richest sources of comfort and support. Furthermore, the hope of our salvation is the most effective means of producing patience under present afflictions. That is especially true when we are convinced that the sufferings of this present time are not worthy to be compared with the glory which will soon be revealed in us.¹⁷ That helps us keep our heads held up high as we await His coming and our eternal reward for being faithful and true.¹⁸

In his sermon on this text, Charles Spurgeon wondered how can anyone “rejoice in hope” if they know nothing about prayer and communion with the God of hope. Whenever our hope seems to fail us and our joy begins to fade away, the shortest way to get them back up and shining is to fall on our knees. As we pray, the Spirit reminds us of the promises we have and the hope that they are already ours by faith. That realization can cause joy to spring up from within. As far as “patience” is concerned, Spurgeon wonders how anyone can be patient if they don’t know how to pray? Have not holy men and women of old sustained themselves in their worst times of grief and depression by going to God in prayer? Jesus did it, the Apostles did it, the saints who came before us did it, so why can’t we do the same?¹⁹

Frédéric Godet tells us that the passion of our devotion, referred to in Romans 12:11, has no more powerful side effect than joy. That’s because joy has the effect of causing kindness to flow even to the point of self-sacrifice. But this applies only to Christian joy, to that which is kept alive in the heart by the glorious hope of faith. As Godet sees it, the passage in Romans 5:3-4, shows the intimate bond which unites this joy of hope with the patient endurance which the believer should display in the midst of their trials.²⁰ And what better way to keep the heart beating with the joyful spring of hope than to remain prayerful. The Apostle says keep praying, it is one of a Christian’s more admirable and powerful characteristics.²¹

Karl Barth explains rejoicing in hope as, ethical behavior. The great hope which God sets before believers urges them to stay on the highway of holiness, not to get detoured onto the side-streets of this world. But is there anyone who does not want hope? And what is it that makes our hope an ethical action? Without a doubt, it is our rejoicing because our rejoicing means that hope is present. Too many want to everything now in this present world, they don’t want to wait for what has been promised in the world-to-come. This is the opposite of hope. To rejoice in hope means to know God in hope without seeing Him, and to be satisfied that it is so. This is what makes hope an ethical decision. For to hope in God turns hope into a joyful act which cannot be bought.²²

Verse 12b: Be patient when you have troubles.

Not only should those who give themselves wholeheartedly to the ministry keep an open and positive outlook, but they must always be prepared for opposition and persecution. The Greek verb hypomenō that Paul uses here can be understood to denote remaining steadfast where you are. It can also mean to bravely and calmly persevere under adverse circumstances and do not retreat or flee because of ill-treatment. As we can see from the context, it would be this second meaning that Paul had in mind.

This call for patience was initiated by King David when he wrote: “Remain calm before the Lord and be willing to wait for Him [to act]. Don’t get upset when all goes well with those who succeed with their sinful ideas.”²³ And to show that he was willing to follow his own device, David says that when he found himself in what he describes as a deep hole filled is muddy ooze, “I did not give up waiting for the Lord. And He turned toward me and heard my cry.”²⁴ To extrapolate from what David says here, we can also project that when believers find themselves in situations that seem to have no “I’m okay, you’re okay” solution, the harder they try to do things on their own without God’s help the worse things become. This has proven true, especially for those in leadership positions. They just don’t want to besmirch their reputations or lessen the brightness of their halo.

Well-known Indian independence movement leader against British rule, Mahatma Gandhi (1869-1948) was quoted as one saying, “There is more to life than just increasing its speed.” In other words, getting things done in a hurry without first determining their priority is not what life is all about.

Cardiologists Meyer Friedman and Ray Rosenman coined the term “hurry sickness,” for excessive time-urgency, which means being tied to the clock and trying to do too many things at once. By doing things too fast or doing too much at one time, we reduce our effectiveness. If possible, we must recognize that working too fast can result in errors and lower quality work. Remember the old adage: “The hurrier I go, the behinder I get.” It’s usually true.

Motivational speaker John Maxwell says that there is no such thing as time management. The term is an oxymoron. Time cannot be managed. It cannot be controlled in any way. No scientist — no matter how smart — is capable of creating new minutes or slow down the clock. So, what can we do? We manage ourselves! Nothing separates successful people from unsuccessful people more than how they use their time. Successful people understand that time is the most precious commodity on earth.

People who suffer from hurry sickness always carry around a bucket list. While they are very conscientious and hard-working, they still struggle with learning the limits of what can be done in a short amount of time. Consequently, they habitually commit to more than they have time for. This seems to come from a fear of missing out on something. Even when people realize they are already behind time, they are reluctant to disconnect and slow down. The business world knows how to capitalize on this by putting merchandise on sale at 12 noon, but the sale ends at 6 PM.

While there is no guaranteed solution or cure for hurry sickness, there are some things that can help soften its impact. One is to set aside specific times for important things in our life that helps brings us calm. Two of those are “sleeping” and “eating.” No matter when you have to go to bed or get up, always manage to get at least 8 hours sleep. Secondly, give yourself enough time to eat without cramming food down your throat. Remember, although you may be in a hurry, your stomach, and digestive system work at their natural speed. Give your stomach too much too fast, and a stomach ache will slow you down.

If you carry a “to–do” list, make sure it is priority based. That way, if you don’t get everything done in the time allotted, at least you got the most important ones out of the way. If you are a Christian, you can add devotion and meditation time to your schedule. Many do this first thing in the morning or the last thing at night. But making it part of your lunch hour is the most effective. You don’t need a shot of 5-hour energy drink when you can take a sip of living-water from the living-water well, God’s Word.

Apparently, King Solomon knew of this “hurry sickness.” Once he wrote that it is not good for a person to take on something they know little about, and if they try to do it in a hurry they are headed for making a big mistake.¹ And in another place, Solomon advises that when you start out doing something with a good plan, you’ll most likely get done what you want to get done. But if you are always in a hurry to get something done without a good plan, you’ll end up still wanting it.² And according to Bible Wisdom Literature, you need to know when it’s the best time to do what you’re planning to do. There are some things that can be done best in the morning, so don’t try to do them late at night. There is a special time for everything.³

This is what was on the Apostle Paul’s mind when he wrote the congregants in the church at Philippi. He told them not to get in a hurry. Always pray before you begin. Thank God for what you already have and then let Him know what you need. It doesn’t mean that it will be given to you instantaneously, but it does mean you’ve invited Him to work along with you to make it happen.⁴

So, as Mahatma Gandhi said, living is more than being in a hurry to get everything done as soon as possible. Remember, you cannot manage time, but you can manage how you use time. You can’t make up a minute you waste today by adding a minute to tomorrow. And why would you want to swallow a whole grilled steak just to get it in your stomach? It is better the enjoy each bite so you can savor its flavor. It’s the same with life. – Dr. Robert R Seyda