Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXIII)

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXII)

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XXI)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FILL MY CUP LORD, I LIFT IT UP LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XX)

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XIX)

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XVIII)

Karl Barth has a pastoral perspective on what Paul says here about ministry. For him, the exercise of this ministry is based on ethics as well as spirituality. That’s why the ones chosen to serve must do so without bias or arrogance. There are plenty of reasons why we might be disgusted with those who demand service from us. Furthermore, they insist that it be something they like, not necessarily what they need. When we think of “service,” we take it to mean caring for the bodily needs of people so that their souls are not destroyed by the lack of love and compassion. Service means not passing by the man who has fallen among thieves, as did the Priest and the Levite in Jesus story of the Good Samaritan.¹

Sometimes we can get so busy and tied down with study and pastoral duties that we forget who our neighbor is. For some, the question “who is my neighbor?” no longer has any meaning. The priest and Levite in Jesus’ parable were so caught up in their spiritual ministry that they did not see, or refused to see, the practical side of the ministry called, service. There is no doubt but that the preaching and teaching of the Word of God are critical and necessary for the body of Christ. But when the words do not translate into action then they lose their power and attraction.²

Then John Stott sees the term “serving” as a generic word for a wide variety of ministries. As Paul told the Corinthians, “There are different kinds of service, but the same Lord.”³ It is highly significant that we are told by Luke that, in the Jerusalem Church, the ministry of the Word by the Apostles and the ministry of tables by the seven are both called diakonia.⁴ So whatever ministry-gift people have been given, it is to be used and not simply taken as a title.⁵

Paul never considered himself a great preacher, but he did allow himself to be thought of as a good teacher.⁶ In my own life, God has blessed me with a generous opportunity to do both. As a preacher, I find myself wanting to engage my listeners. As a teacher, I desire to enlighten my listeners. Of course, the ideal is to do both when preaching. When preaching, we should construct an idea of how to practice what we believe. When teaching, we must instruct on that idea on how to believe what we practice. When combined, they become a powerful method of communication.⁷

Teaching was always a part of passing on what one generation had learned to the next. This was a command from the LORD for the Levites: “They will teach Your Laws to Jacob. They will teach Your Laws to Israel.”⁸ Even Samuel did not want to disappoint God by not carrying out his responsibility to teach the Israelites right from wrong.⁹ So we should not be surprised that Jesus made it part of His great commission: “Teach them to do all the things I have taught you.”¹⁰ And our Lord had every right to impose such a responsibility on His disciples. After all, when the most learned and wise Nicodemus came to the Master, he addressed Him as “Teacher” (Rabbi).¹¹ Then, after our Lord’s ascension and the Church began to spread beyond Jerusalem we read: “In the Church in the city of Antioch there were preachers and teachers.”¹²

No doubt that’s why Paul made it a hallmark of his ministry. He told the Galatians that as they were being instructed in the Word of God, to share whatever insights and revelations they may have had with their teacher.¹³ Then he told the Ephesians much the same as he is telling the Roman believers here, that it was part of Christ’s plan for the Church to provide them with preachers and teachers.¹⁴ And Paul wanted the Colossians to imitate his methods of spreading the Word as both preachers and teachers.¹⁵

Then, to his young protegé, Timothy, Paul let him know: “I was chosen to be a teacher and a missionary. I am to teach faith and truth to the people who do not know God.”¹⁶ Of course, Paul was speaking about the Gentiles. Also, in his instructions to Timothy about appointing church leaders Paul said: “They must be willing to learn and able to teach the Word of God.”¹⁷ Paul then said to Timothy, that such church leaders should be paid on the merit of their ability to preach and teach.¹⁸ And when Paul wrote Timothy a second time, he asked him to pass on to others what he heard him teach.¹⁹ And finally, Paul told Timothy that a good teacher will not become discouraged or despondent when others disagree with them.²⁰

Early church teacher Apollinaris sees the line up of ministries in the Last Covenant as the order of authority. He notes that a teacher must remain in subjection to the pastor and that pastors are second to the Bishops.²¹ In fact, teachers take the messages of the pastors and explain them further to the laity. For the pastors are responsible for appointing those whom they had taught to serve in the ministry of teaching.²² Then early church scholar Ambrosiaster adds that a teacher is appointed to teach what they have seen, heard, read, studied, and understand at the level of their faith. Never should a teacher be assigned a lesson containing a subject prior to which they have not received any training. This too is determined according to the measure of their faith.²³

Reformer Martin Luther experienced that there are some who have a gift of teaching but have never been given the opportunity to advance their learning. On the other hand, he saw those who were renown for their academic pursuits but proved to be poor teachers. Obviously, those who were efficient in both areas were the best teachers. So that raises two important questions: Could we expect the Holy Spirit to impute the gift of teaching to those who either have little learning or should the Holy Spirit impute the gift of teaching to those who have trouble communicating their learning? The answer to both is obvious. All gifts are bestowed according to their faith.

But Luther also questions what about those who have no time to use such gifts because they are too busy with other matters. Not only is this a rebuke to the Spirit who brought the gift, but it is also disrespectful to the Pastor who appointed them and the Bishop who approved their assignment. Luther feels that the Apostle Paul is really speaking here about those who are divinely called. In many of his letters, Paul emphasizes the importance of this calling.²⁴ That’s because Paul knew that without the divine call neither the office nor the preaching can be effective.²⁵

John Calvin sees Paul’s use of the word “teaching,” as a call for sound enlightenment, according to this message in verse 7: Let those who excel in teaching be aware that the purpose of such instruction is that those in the church may receive spiritual education. In light of this, let them consider this one important thing, their task is to leave those in the church more informed by their teaching than they were before they arrived. The reason this is so important to Calvin is that through their teaching the church is formed and built through the truth found in the Word of God.²⁶

Henry Alford makes a similar point by noting that while the pastor preaches under the immediate inspiration of the Holy Spirit, the teacher teaches under the inspiration that comes from their preparation, their reasoning, and their teaching ability. In such circumstances, the inspired teacher carries a message because the mind of the Spirit is in all things. That’s why teachers should teach within the bounds of the subject allotted to them by God, and for which God has given the ability to teach according to their level of faith.²⁷ Anyone who has attended a theological seminary knows from experience that different professors are highly skilled in various subjects to the point of being called experts. That’s why it would be strange if a professor who is very proficient in teaching languages would want to teach Homiletics, a subject they have neither studied or practiced.

Albert Barnes has more to say on this subject but in the same vein. He too looks at the word “teaching” and believes that it denotes a different class of ministers. There are those who preach to inspire and those who teach to encourage. However, this does not exclude a minister who does both with great skill. Teachers are mentioned in the New Testament in the grade next to the prophets.²⁸ Barnes suggests that the difference between the prophets, the ministers, the teachers, and the exhorters was this: the first spoke by inspiration; the second engaged in all the functions of the ministry, including the administration of the sacraments; the teachers were employed in communicating the doctrines of religion, the fourth exhorted, or entreated Christians to lead a holy life without doing so in the form of a lesson.

Barnes, an American Presbyterian minister, shares that the churches in New England (AD 1700 – 1800) initially recognized a class of clergy who were called teachers. One was appointed to this office in every church, distinct from the pastor. It was their priority to instruct the congregation in the doctrines of religion. He reports that during his time of service (1825-1868) this position was given over by the appointment of Sunday school teachers, whose main business is to instruct the children in the doctrines of the Christian religion. For him it is an office of great importance to the church; and the exhortation of the Apostle Paul may be applied to them. And as their role was in the church 1800s up until this day, they should be committed, steadfast, and diligent to their teaching. But they should also confine themselves to their appropriate place, while knowing that their office is of great importance in the Church. They should also be reminded from time to time that their assignment and position is designed to promote the enlightenment of God’s people.²⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XVII)

When we examine the Last Covenant, there is no lack of Scriptures that point out how this word ministry was understood. Even as the disciples were organizing after the ascension of Jesus, and they were voting to select a replacement for Judas Iscariot, Peter referred to him this way: He was one of our group and had a part in our ministry (diakonia).¹ And as they prayed over the two candidates chosen, they asked God to point out which one should be part of their ministry and apostleship.² Then later on, as people became part of the movement’s rapid growth, a problem arose because the widows of those husbands born outside Israel were not being treated equally as those whose husbands were born inside the Holy Land. It involved the daily ministry of distributing food among them.³ So the disciples decided to select a group of men to take over this ministry, and based it on the following: “So we ourselves can give our full attention to praying and ministry of the Word.”⁴

Early church scholar Ambrosiaster looks at how Paul sees the gift of ministering or service in the church. For Paul, ministers are strengthened for service to the church according to how convinced they are that they were called to serve. This will help in keeping them from taking on more than their faith will allow and prevent exhausting themselves to the point of ruin.⁵ Chrysostom also looks at the word ministering as comprehensive, covering everything from the apostleship itself to any spiritual function. While it is the name of a particular office, for example, diacon, here it is used in a general sense.⁶ Then Pelagius believes that Paul was pointing to those who held the office of an elder or deacon.⁷ Theodoret takes it to mean those who are called to preach.⁸ So even among the early church scholars, there were various opinions on what Paul meant by the word diakonia (ministering or service).

John Calvin feels that Paul is making a strong statement here to ordained ministers. They should execute their office in ministering with the conviction that they were not called to this service to benefit themselves, but others. So for Calvin, Paul is instructing everyone to fill their office by ministering so faithfully that they are ready when their names are called.⁹.¹⁰ But John Bengel adds that ministers should not assume too much so that they fail to do their assigned duties.¹¹ Albert Barnes also contends that each minister is to be wholly and diligently given to their ministry. They should be the best they can be by making it a top priority for their time and effort. In particular, do the job that is given and do not spend time aspiring to higher office, nor seek recognition and honors for their present office.¹² Can you imagine a pastor who is so preoccupied with the appearance of the lighted cross that will go on top of the church steeple, that he or she spends all the church’s money on that, and very little on having a solid foundation poured and building a strong edifice? The same principle applies to the ministry. They accept the title “Reverend” not because of the duties it brings them, but because of the distinction it adds to their name.

On the gift of ministry, Robert Haldane notes that word in the original is that which appropriately designates the office of the deacon. The term not only refers to the office, but it also refers to the person holding the office. This is how the apostolic church understood the term, Apostle. Just being appointed to the office does not qualify the individual. They must have the qualifications before being appointed. This applies to all areas of ministry. Why should someone be appointed to preach the Gospel if they have not yet studied the Gospel?

Can anyone teach on the gifts of the Spirit if they have not been endowed with any gift themselves? There is no need for any candidate to wait until they perceive themselves as being perfect for the position. Growing in the position is always part of the qualification. That’s why any pastor, evangelist, apostle, teacher, deacon, elder, etc., should never think that their learning is over when they are appointed to that position. And one of the qualifications for any position is the willingness to learn. Another is being ready to devote oneself to the interests of the body of Christ. And whatever gift a person has been given should be administered to the best of their ability and do so faithfully and diligently.¹³

And Barnes also takes note of that the Greek noun diakonia Paul uses here twice means service to others on behalf of others.¹⁴ It is used in the Christian ministry it is a two-way path. It denotes the service which is rendered to Christ as the Master, and the service delivered to believers on His behalf. It is applied to all classes of ministers in the Last Covenant as denoting they are being servants to Christ and of Christ. In some places, it is used to denote the ministry or service which Paul and the other Apostles rendered in their public work.¹⁵ In a few places, this word is used to denote the function which the deacons fulfilled.¹⁶ In this sense, the word “deacon” was most commonly used as denoting the function which was performed in providing for the poor and administering the donations to the church. It is not easy to say in what sense it is used here. Barnes is inclined to believe that Paul did not refer to those who were appropriately called deacons, but to those engaged in the function of the ministry of the word; whose business it was to preach, and thus to serve the churches.¹⁷

Henry Alford sees the word used here as referencing several ministrations in the church. In Acts 6:1 and 4 the word is applied both to the lower ministration, that of donations and food and to the higher ministry of the Word, which belonged to the Apostles. But here in verse 7 it seems to be used in a more restricted sense, from its position as distinct from prophecy, teaching, exhortation. It was Paul’s way of saying that the members of the Church in Rome who have been appointed to look out for those who need help of some kind, should stick with that ministry as effective members of the body.¹⁸

Charles Hodge also notes that this Greek noun diakonia is used in various ways in the writings of Paul. This term is used in reference to a particular class of church officers, to who were committed the outreach ministries of the church, the care of the poor, attention to the sick, etc.¹⁹ Although it is clear that Paul was speaking of this outreach ministry here, he does not specify exactly what mission they were to perform. But the emphasis is not on the ministry itself but the person’s commitment to their ministry. Too often people in one area of ministry are looking over at other ministries and either trying to offer unwanted assistance or criticizing the performance. Luther and many others give these words a broader meaning. For instance, Luther translated it this way: “Hat jemand ein Amt, so warte er des Amts.”²⁰ (If someone has an office, let him attend to that office.) A newer German translation has: “Wenn einer dient, [sei es so] in dem Dienst.”²¹ (When someone ministers, [let it be] in the ministry.) For Hodge, the Apostle Paul, in this context, refers to this particular ministry as part of the ordinary duties of a Christian, not necessarily an officer of the church.²²

Frédéric Godet makes this observation that these are pure spiritual gifts: “Le terme de diakonia, charge, désigne tout office confié par l’Eglise et accompli à son service.”²³ (Translation: The term diakonia, (charge), means any office entrusted by the Church and performed in her service). Godet mentions that this is a charge or responsibility. It is not something a person simply volunteers to do, they must be sent out under orders. In our passage, this term ministry, placed as it is between prophecy and the function of teaching, can only designate an activity of a practical nature, done in deed, not in word.

It is almost in the same sense that Peter talks about it when he said: “If anyone serves, they should do so with the strength God provides.”²⁴ Godet thinks it is possible that this term as used here denotes two ecclesiastical offices: the pastorate (bishop or presbyter) and of the diaconate. Bishops or presbyters were established in the church of Jerusalem from the founding of the Church.²⁵ Paul also instituted this office in the churches which he founded.²⁶ They presided over the assemblies of the Church, and directed its course and that of its members in respect of spiritual matters;²⁷. Hence their title pastors²⁸.²⁹

Charles Ellicott agrees with Godet in that the word ministry used here is to be taken as a technical term for the discharge of the office of a deacon. We find the institution of this office described in Acts 6:1-5. Its object was to provide for the practical aspects of the Church’s outreach, rather than the spiritual ministrations of the Church. This often involved the distribution of charity and the care for the poor, the sick, widows, etc. The functions of the diaconate are called “serving tables” (in the literal sense), “providing food” for those who needed it,³⁰ and “assistance.”³¹ Ellicott goes on to say that the text implies that for those in this ministry, they are to be absorbed in it and devoted to it.³²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XVI)

On the subject of prophecy as a gift from God to the body of Christ, Robert Haldane limits it strictly to the foretelling of future events. But he does extend the idea of prophecy to denote any message from God, whether relating to things in the present or things to come. When looking at the Last Covenant, Haldane refers to the exposition of Scripture as part of prophecy. Paul also understood it in this sense when he said, “I would be glad if all of you spoke in tongues, but I prefer that you prophesied.”¹ In addition, he said that “We only prophesy the part we know now, but when everything is perfectly clear then that part we didn’t know will be revealed.”² Therefore, says Haldane, it is apparent that Paul was not advocating that the gifts of the Spirit, as used in the past, would return, but to encourage the gifts as they are being distributed at this time to be utilized for the benefit of the Church as ordinary gifts available to each member in line with their faith.³

Charles Hodge has a lengthy commentary on the subject of prophecy that makes it impossible to reproduce here. But he does make note that the first gift specified is that of prophecy. As far as our understanding of this gift is concerned, the precise nature of how it operates in the church has not been agreed upon by everyone. When we examine the original and proper meaning of the Hebrew noun nabiy’ in the First Covenant, which is rendered in English as “prophet” 312 times, it signifies a spokesman, a speaker. The prophets of Israel were anointed to carry God’s message to whomsoever God directed them to. These were not their words, but those which had been divinely received from above. Then to this, the Greek idea of prophētēs is added with John the Baptizer,⁴ and Jesus of Nazareth,⁵ being the first two given that title.

As far as Hodge is concerned, it mattered little whether the will or purpose of God which the prophets were called upon to deliver had reference to the present or the future. They were not known mainly for their predicting what was to come. That was only a small part of their mission. They were mostly interpreters used by God to speak in His name. And when we look at the First Covenant we find that the term prophet was applied to all classes of religious teachers under the Mosaic dispensation. Therefore, those who were called to act as the mouth of God, no matter what the subject of their message was, they were called prophets. This is the sense of the word as used in the Last Covenant. So we can say that a prophet is anyone God employs to deliver His divine message⁶.⁷

Frédéric Godet looks at how prophecy and prophets operate in the church. For him, the prophet is, as it were, the eye of the church to receive new revelations. He sees this in Paul’s message to the Ephesians about God’s household (the Church): “Built on the foundation of the Apostles and Prophets (Preachers), with Christ Jesus Himself as the chief Cornerstone.”⁸ The Prophets, of course, are those who preached the Word and the Apostles interpreted the Word, with Christ, the Living Word, being in the middle like an Archstone binding them together. Then Paul talks about the secret made known to him by revelation that revealed the mystery of Christ. Paul said that it all came by the revelation that God’s Prophets (preachers) and Apostles (teachers) received from the Holy Spirit.⁹ But Godet goes on to note that without the Prophets (preachers) and Apostles (teachers) the message and revelation would be incomplete.

Godet then points to what is said about prophets (preachers) in the Acts of the Apostles: “Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul.”¹⁰ Then Paul later talks about the role of prophets in the Church at Corinth: “Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets.”¹¹ As mentioned before, Paul never used prophētēs as a title for someone who foretold the future. To him, they were preachers and teachers who interpreted and expounded the Word of God. It was not so much their role but their method of delivery.

Godet continues by noting what rule should the prophet (preacher) voluntary place any limitation on him or herself in the exercise of this gift of preaching? Should they preach according to the competency they have based on their measure of faith? No preacher is absolutely free to say what he or she thinks the people need to hear with no responsibility to those over them in the Lord. Also, they should not go beyond the level their faith raises them to. So the question now is, what does faith mean here? Some would say the preacher’s own faith and confidence in their understanding of the text and the insights communicated to them by the Holy Spirit. Too often a preacher may get carried away with pride and try to mix human feelings with the holy emotion with which they are filled from above.

But Godet has more. Every preacher should respect the foundations of the faith already laid down while composing their message. These are spiritual facts and the truths revealed over time to those anointed in the past and passed down from one generation of believers to another. We must keep in mind that the word “faith” is never used in the Last Covenant to denote doctrine itself. It is always a reference to the subjective feeling of self-surrender based on confidence in God and Christ having chosen them as their messenger.

So Godet wonders if this same subjective meaning of the word “faith” can be applied to the whole church? The preacher’s mission should be to develop the divine work of faith in the heart of believers by starting at the point they have already reached. They can do this by humbly attaching themselves to the work of their learned predecessors. Some preachers are reluctant to quote from previous works for fear that the congregation will think they have nothing original of their own. But by continuing the string of interpretation from the revelations received by those scholars in the past, preachers can guard themselves against individually conceived speculations that can, unfortunately, disrupt the growth and maturity being experienced by those who sit listening to their messages.

In other words, the revelations preachers share should never be used to make themselves shine. Their sole purpose is to edify the church by taking them from their present state of understanding to a higher level of comprehension. It seems unfortunate, but it has become obvious, that in the exercise of this spiritual gift of prophecy some have let themselves go beyond the measure of their revelation into speculation. This forces the listeners to mix these speculations in with elements of the faith on which they were raised and the hope of the Church itself. If the Holy Spirit inspires the message and its revelation, then the same Holy Spirit will inspire the understanding of that message. Neither the prophets of the First Covenant nor the preachers of the Last Covenant took it upon themselves to share more than what was given to them. It was just part of the whole, not the whole revelation itself. That’s why Paul said that every preacher’s message should be weighed carefully by other preachers to ensure its conformity to the facts¹².¹³

John Stott accepts the term prophesying as speaking under divine inspiration. In the case of the Apostles, they were anointed to speak on a universal level, the prophets spoke on a local level. This makes sense, for why should a preacher in a local church select a sermon topic meant to cover a situation that the members will never be a part of? Taking these different scopes of ministry into account, it will help us understand the regulation which Paul places on the exercise of the prophetic gift.

From Paul’s perspective, each speaker is to use their gift in proportion to their faith. Some think that this is a subjective restriction. In other words, preachers should speak only on that for which they have confidence in their inspiration. That means, not adding any doctrines of their own. However, this is more likely an objective restriction. To put it another way, preachers must make sure that their message does not contradict what is already accepted as part of the Christian faith. For instance, the Trinity, or the virgin birth of Christ. In this case, we should note that “faith” has the definite article, and we should translate the phrase “in agreement with the faith.” That is: Preachers are to make sure that their message does not in any way contradict the Christian faith.¹⁴

Verse 7a: When it comes to the gift of ministering, be devoted to your ministry.

Now Paul moves on from ministers to ministering. The Greek noun diakonia that he uses here means: to serve by executing the requests of others. It is from this word we get our English word “deacon,” via the Latin diaconus. Thayer in his Lexicon lists its use here as being that of those whose service it was to prepare and present food. This is illustrated by what is said about Martha in Luke 10:40. But this does not exclude its understanding as serving the congregation to meet their need for spiritual food.

We find an equivalent Hebrew term that reflects this type of ministering when Moses took Joshua, his assistant (Hebrew sharath – KJV “minister”), and went up onto the mountain of God.¹⁵ And then of Aaron we read about the robe he was to wear containing bells on the hem: “Aaron is to wear it when he ministers and its sound will be heard whenever he enters the Holy Place before ADONAI.”¹⁶ Later on, it was said: “David left Asaph and his kinsmen to perform their ministry before the ark, as each day’s work required.”¹⁷ And at the dedication of Solomon’s Temple, we are told that because the Shekinah glory of God’s presence was so strong, the priests could not stand up to minister.¹⁸ So from a Jewish perspective, the role of such service was clearly to minister in the house of the Lord.