Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson I)

Verse 1: For this reason, I beg you, brothers and sisters, because of God’s great acts of mercy shown to all of you, that you offer your bodies as a living sacrifice to Him – a holy offering that is dedicated to God, that will please Him. Considering what He has done, it is only logical that you should worship Him in this way.

What reason was Paul talking about? It was all that he had shared with them in chapters 9-11. His positive presentation of the Christian life. The “dos,” in this chapter outnumber the “don’ts,” almost four to one! That is the basic difference between trying to survive under the First Covenant of Law and living in liberty under the Last Covenant of Grace. But in some circles, the church has adopted the first covenant way of teaching the will of God. Haven’t they heard, it takes more muscles to frown than it does to smile.

Paul is not merely asking or suggesting something here, he is begging for compliance. Therefore, the consequences of not complying must be severe enough and the benefits must be grand enough for the listener to stop and make a thorough examination of their motivations and intentions. Paul was such a sincere messenger that more than once he pleaded with his readers to pay special attention to his words of knowledge and wisdom. For instance, he wrote to the Corinthians: “Christian brothers, I ask you with all my heart in the name of the Lord Jesus Christ.”¹ And to the Ephesians he pleads: “I beg you to lead a life worthy of your calling, for you have been called by God. ”²

But Paul’s earnest request was not based just on his relationship with the believers in Rome nor on his status as an Apostle of Christ. Rather, he pleads with them based on the mercy of God. One Psalmist called it “His generous dealings.”³ In fact, the Greek noun oiktirmos used here is translated as “compassion,” “pity,” as well as “mercy.” It is such a unique word that it is only used by Paul.⁴ Thayer in his Lexicon thinks this is a reference to the “seat of compassion” and the “heart of compassion.” As such, it is a longing on the part of one to help another at all cost, because without such assistance all will be lost.

In this case, Paul is pleading with the Roman believers to lay everything on the altar for God’s sake. If we look at this from a Psalmist point of view, it means to take a vow, making oneself indebted to God.⁵ Paul’s request here of laying one’s body on the altar in the form of vowing one’s very life to God may bear some resemblance to what he told the Corinthians: “Food was meant for the stomach. The stomach needs food, but God will bring to an end both food and the stomach. The body was not meant for immoral behavior. It was meant to work for the Lord.”⁶

When we stop and think about it, we use all parts of our bodies for those things that bring us comfort, satisfaction, and gratification. Paul is asking that we consider submitting our bodies to God for His use to bring us the same spiritual things. I’m sure Paul was not thinking here of asking all the believers in Rome to become monks or nuns. That would cancel the great commission that Jesus gave to go into all the world and preach the Gospel. Rather, Paul is saying that whenever we use our bodies for anything, ensure that it all conforms with God’s Word so as to honor His sovereignty over our lives. We can see this expressed by the writer of Hebrews: “Let us approach the Holiest Place with a sincere heart, in the full assurance that comes from trusting – with our hearts sprinkled clean from a bad conscience and our bodies washed with pure water.”⁷

Paul knew that any Jewish member of the congregation would be intimately familiar with the sacrificial system carried on in the Temple in Jerusalem where animals and birds were slaughtered every day in a futile attempt to atone for all the sins of those who bought or brought them. But once the sacrifice was laid on the altar, its life was taken from it and it in effect became a dead sacrifice. But Paul wanted believers to see themselves in the eyes of Isaac; that God provided another sacrifice to take his place, and, like him, they could rise up off the altar and go out to serve God having benefited vicariously from the sacrifice – Jesus, the Lamb of God, so they could stay alive.⁸

In one of his Psalms, David expressed a similar feeling of being laid on an altar as a living sacrifice when he wrote: “I am afflicted and hurting; God, let your saving power raise me up. I will praise God’s name with a song and extol Him with thanksgiving. This will please Adonai more than a bull, with its horns and hoofs.”⁹ And Hosea the prophet exhorted the people of Israel to do the same: “Return, Israel, to Adonai your God, for your guilt has made you stumble. Take words with you, and return to Adonai; say to him, ‘Forgive all guilt, and accept what is good; we will pay instead of bulls [the offerings of] our lips.’”¹⁰ Theologian John Gill tells us that the Jews had a saying that goes: “Worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? Their bodies and their souls, which they offer before Him.”¹¹ So Paul was not confronting the Jewish members with some new way of thinking about the sacrifice God really wanted.

In fact, this call for sacrifice wasn’t new that Paul had already said to the Gentiles. For instance, he told the Philippians: “Even if I give my life as a gift on the altar to God for you, I am glad and share this joy with you.”¹² Since Paul is speaking of sacrifices here, I like the way the Complete Jewish Bible renders this verse: “Indeed, even if my lifeblood is poured out as a drink offering over the sacrifice and service of your faith, I will still be glad and rejoice with you all.”

Now, just in case some of those in Rome thought the Apostle Paul was going a little overboard, he tells them that what he is encouraging them to do was the least they could do to honor the One who died for them. However, the English translation of this being their “reasonable service” has inspired various translations and interpretations. For instance, the American Standard Version has: “spiritual service.” The Bible in Basic English renders it: “which is the worship it is right for you to give.” The Common English Bible says: “your appropriate priestly service.” The Complete Jewish Bible has “logical ‘Temple worship.’” The Darby Translation reads: “your intelligent service.” Along with many others, there are two words that appear most often: “service” and “worship.”

The Greek noun latreia that Paul uses here should give us a clue. It means “service rendered” either for hire or out of devotion to God. That is the way the writer of Hebrews uses it.¹³ Thayer, in his Lexicon, lists it as part of what the priest did in the Temple, therefore, it pertained to any service rendered in the worship of God. Thayer also makes note of how Plato uses this same word in his Apology where we read: “And I shall repeat the same words to every one whom I meet, young and old, citizen and alien, but especially to the citizens, inasmuch as they are my brethren. For know that this is the command of God; and I believe that no greater good has ever happened in the state than my service to the God.”¹⁴

This brings us back to the part that whatever service we render, it must be “acceptable” to God. On this subject, God is not silent. He says through Jeremiah: “What do I care about incense from Sheba or sweet cane from a distant land? Your burnt offerings are unacceptable, your sacrifices don’t please me.”¹⁵ In other words, it’s not what we think God wants us to offer Him, but it is what God thinks we should want to offer Him. Paul knew what this meant, that’s why he told the Ephesians: “Try to find out what will please the Lord.”¹⁶ Paul tells young Timothy that one of the things God is pleased with is when we offer prayers for those who rule over us,¹⁷ and goes on to tell him that God is also pleased when we look out for those in need.¹⁸

Even the Apostle Peter understood this: “You are to be as living stones in the building God is making also. You are His religious leaders giving yourselves to God through Jesus Christ. This kind of gift pleases God.”¹⁹ Not only that, but Peter also advises us: “What good is it if, when you are beaten for doing something wrong, you do not try to get out of it? But if you are beaten when you have done what is right, and do not try to get out of it, God is pleased.”²⁰ So as we can see, there are varied ways in which we can render unto God service that pleases Him. It’s just a matter of searching His Word to find out what they are instead of waiting around for Him to speak to us directly. As one writer put it: “How a Gentile was to be a ‘living sacrifice’ involved specific behavior and relates to how they were to give their body to God’s service as they have their mind renewed.”²¹

Early church scholars have much to say about Paul’s opening of chapter twelve. Suffice it to say, that although they are interesting, space does not allow us to copy them all here. But Ambrosiaster says that God’s will is our sanctification.²² Therefore, our bodies that are subject to sin are as good as dead since they have no hope of obtaining the promise of eternal life. Ambrosiaster sees it as serving the purpose for which we have been saved, so from now on we should lead a pure life and stir up the love of God in us. This way His work of grace has the right effect.

After all, the ancient believers killed sacrifices which were offered in order to signify that those who sinned were subject to death. But now that God has graciously offered His gift of salvation so that those who believe can be purified for His service. But instead of being a dead sacrifice like those of the past, they were to be a living sacrifice as a sign that they were committed for eternity. No longer will the bodies of animals be sacrificed for the sin in the bodies of those under the Law to make them holy. Instead, the sin in the bodies of those who believe will be sacrificed so that the believer’s body will remain holy unto God²³.²⁴

American psychologist and professor Abraham Maslow (1908-1970) once stated, “You will either step forward into growth, or you will step back into safety.” Dr. Maslow is perhaps best known for his, “Hierarchy of Needs,” which show how mankind progresses from basic physical needs to the hierarchy of spiritual fulfillment. I found this very helpful when teaching seminary classes on Christian growth.

Dr. Maslow’s research helped those who followed his psychological model to discover that there are several things that could motivate a person to give new things a try. One of them is that you don’t want to live with regrets. You have no interest in always thinking back and getting mad at yourself for not taking an opportunity that was presented to you. How many times have you heard a person say with remorse, “I wish I would have done this or done that?”

Another thing that should motivate a person to explore new territory is that they will never know what they might find until they try. I think all of us can look back and say at least once or twice, “I’m sure glad I took the offer,” or “It sure was a good thing that I went ahead and did it.” Otherwise, they would have never discovered the thrill of excitement that came with taking that leap of faith.

Then again, it is a good way to build self-confidence. Have you ever seen someone smile with satisfaction and say, “I didn’t know I could do that!” Also, it will make you a more interesting personality. There is not a whole lot of fulfillment in talking with a person who’s never been anywhere and never done anything outstanding. But the ones who keep your attention are those who have gone where you’ve never been and done what you’ve never had an opportunity to do. All you’ve done is dream about it. They’ve done it and are excited to tell you about it.

The truth is, no one ever accomplished anything by letting their fears conquer them. Have you ever seen a person standing on a bridge with a bungee tied to their feet and afraid to jump? The crowd is screaming for them to go ahead. Just do it! It’s the same with other things in life. Some people are so afraid of things that haven’t happened yet that they treat them as though they are real. So they get frozen in place and are scared to go any further.

Stepping out in faith is one of the best ways to test your level of courage. Maybe you want someone to push you, but that will always stick in your mind and you cannot attribute it to you’re own self-will to try. The word courage is defined as, “The ability to do something that frightens you.” Just ask yourself, “What am I afraid of?” Most often, you can’t explain it because it’s unknown. So why be afraid of the unknown when you have an opportunity to separate fact from fiction?

The reason some people are still intellectually and emotionally where they were years ago is that they are waiting to mature. But you must force yourself to grow intellectually, emotionally, and spiritually. It doesn’t come naturally without effort. That’s why Maslow believed strongly in “self-actualization;” not waiting around for someone else to motivate you. Imagine how long you would survive if you were stranded on an island and just sat around waiting for someone to rescue you. Not long!

The Bible is very clear about this concept of self-actualization. Solomon once said that if you teach someone who already knows a lot, they’ll gladly learn even more.¹ And in another place, he said that a mind that tries to understand will learn a lot, and the person who is willing to listen will grow in knowledge.² Did you know, that even Jesus felt the need to learn?³

That’s why the Apostle Paul told one of his young students to always do his best and God would be pleased with him. Then, when he completed his task, it would be something he could point to without being ashamed.⁴ That’s why God inspired His own thoughts to be written down for mankind to read. And if you read what He has to say you’ll quickly discover what’s right and what’s wrong. And there’s a reason. It’s always best to be right with God.⁵

So as Dr. Maslow and the Bible teaches us, we will either be willing to take a step forward and thereby inspire growth, or we will continue to step back into our safety zone and end up going nowhere. Even if you need someone to take you by the hand and guide you step by step until you learn to walk by yourself, that’s better than doing nothing. But there’s one thing you can be sure of when you step out in faith for God, He will be right there to take you by the hand and walk with you all the way.⁶ – Dr. Robert R Seyda

WHY BOTHER TO GO TO CHURCH?

If you’re spiritually alive, you’re going to love this!
If you’re spiritually dead, you won’t want to read it.
If you’re spiritually curious, there is still hope!

A churchgoer wrote a letter to the editor of a newspaper and complained that it made no sense to go to church every Sunday. “I’ve gone for 30 years now,” they wrote, “and in that time I have heard something like 3,000 sermons. But for the life of me, I can’t remember a single one of them. So, I think I’m wasting my time and the pastors are wasting their time by giving sermons at all.”

This started a real controversy in the “Letters to the Editor” column, much to the delight of the editor. It went on for weeks until someone wrote finally submitted this clincher: “I’ve been married for 30 years now. In that time my wife has cooked some 32,000 meals. But, for the life of me, I cannot recall the entire menu for a single one of those meals. But I do know this… They all nourished me and gave me the strength I needed to do my work. If my wife had not given me these meals, I would be physically dead today. Likewise, if I had not gone to church for nourishment, I would be spiritually dead today!”

The same goes for our daily prayers and reading of God’s word. You may not remember last weeks lesson in your Devotional Guide or the sermon you heard a month ago. But the Holy Spirit has used each one of those as spiritual nutrition to keep your soul alive. You don’t have to remember them in order for them to be spiritual nutrition to your life. So don’t stop now. Remember, those who endure until the end, those are the ones who will survive and be ready when Jesus comes. – Dr. Robert R Seyda

Our Summer break is over. My wife and I had a great time with her family in California. It was so good to see them again.

But now it is time to get back into our study of Paul’s Epistle to the Romans. We will pick up where we left off, and commence our journey on Monday, July 9th in Chapter 12.

This is a very exciting part of Paul’s letter and it has a lot to say about what we should do now that we know what Paul said in the previous chapters concerning our need to be grateful about being grafted into the holy olive tree known as the true Children of God, and commit ourselves to Him in the same manner in which He has committed Himself to us.

Now here is the exciting news I told you about when we signed off a few weeks ago. My wife and I are now CALIFORNIANS! We are living in Irvine. It is a center point around which most of her family live so that we can see each other quite often. After our get together yesterday for the 4th of July, it was such a joy that we didn’t have to say goodbye and go back to the airport.

So to all my Facebook friends and family who live in California, we are here with you! I’m looking forward to some more opportunities to with gladness my Lord and Savior Jesus Christ.

So we’ll start with our Serendipity for Saturday and Points of Ponder on Sunday and then Romans 12 on Monday.  God bless you for your love of His Word. I’m sure He is proud of your commitment to study what He had to say through the Apostle Paul.

ALERT! VERY IMPORTANT ANNOUNCEMENT

IT’S SUMMER BREAK TIME!

In all the years my wife and I have been married we’ve never been on a real vacation. Now that I’m 80 years old we’re finally going to take one.

We will be visiting her brother and sisters and nieces and nephews and their families out in California. We are looking to have a great time.

While I’m gone, I won’t have my PC with me so the Lessons on Romans, our Serendipity for Saturday, and Points of Ponder for Sunday will take a rest.

But as soon as the vacation is over, we’ll start up again with new energy and excitement.

Also, at that time we’ll be able to share some very important news with all of you. So keep your eyes open for my next post.

God bless you, take care of you, and keep you safe until we get together again here on the Internet.

Dr. Robert & Aurora Seyda

Johann Wolfgang von Goethe (1749-1832), German poet, zoologist, botanist, and geologist once said: “Our friends show us what we can do, our enemies teach us what we must do.” Goethe goes on to say that a man cannot live with everyone, and, therefore, he cannot live for everyone. To see this truth clearly is to place a high value on one’s friends, and not to hate or persecute those who try to do us harm. In fact, take every opportunity to find out, if you can, the worthiness or worthlessness of your opponents; it will give you a decided advantage over them.¹

One of the first things we can learn from those who oppose us is that we may need to change. Yes, there are things that can go wrong in life. We can either try to escape it, deny it, or find out what’s not right. After all, on a cold winter day, if there’s no heat in your house, you don’t complain because it’s the middle of winter, you find out why the heater is not working. The conflict between you and someone else may not be due to external circumstances but an internal attitude or bias. These things don’t always happen to us, but for us. By making the necessary changes we can become a better person.

Another thing we can learn from the opposition is that while we can’t always control life, we can control ourselves. Having to work with a hard-to-get-along-with person may not be our fault, or having to work under a new boss who is very controlling and even bullying was not our choice but that of the company we work for. So instead of seeing these as problems that irritate us, we can see them as opportunities to learn new skills. Don’t see yourself as the loser or the victim, but as someone who is ready to meet a challenge and show they have what it takes to survive.

We can also learn from what we are up against, that we may not be able to change the situation, but we can certainly change the way we look at the situation. The first thing we need to tell ourselves is that the situation is not out of control, only that we need to take control of the situation. Remember, when we learn by experience how to master change, then change will not master us. We can either use pain and disappointment to motivate us to find higher ground, or allow pain and disappointment keep us in the valley of despair.

An additional thing we can learn when facing obstacles is that it will help us find out where we are weak and where we are strong. The stronger we become, the less afraid we will be when sudden changes come into our lives. We know that no matter what happens, we have more going for us than against us. Strength does not come all at once, it is built up over the years to become one of life’s most valuable assets.

Believe it or not, sometimes we can be our own worst enemy or our own best friend. Buddha once said that your worst enemy cannot harm you as much as your own unguarded thoughts. Sometimes when unexpected things come at us, we hate ourselves for not seeing it headed our way ahead of time. Why didn’t we notice what was happening? So we end up hating ourselves for letting something that could have been avoided from throwing us off track. If we don’t learn how to forgive ourselves, feeling sad, upset, and angry, will cause us to keep thinking about this over and over.

Also, when we find ourselves caught in an embarrassing situation, we will quickly learn who our true friends are. There will be many people who prove to be great friends to be around when times are easy, but take note of the people who remain in our lives when times get hard. Those are friends that are willing to sacrifice their time and the resources they have in their life to help improve ours. Those are our real friends. A real friend is one who walks in when the rest of the world walks out.

And finally, having to deal with hardships and disappointments will help us realize what matters and what doesn’t in life. When things don’t go right and we can’t function the way we’re used to living, there will be some things we’ll have to learn to live without. We can spend our time feeling sad about the situation and missing the things we used to enjoy. But that will not make us happy. But if we learn to enjoy the simple things in life, little by little, and appreciate what we do have, then we will realize that life is not too bad after all.

King Solomon said that if what you are doing is right, God will cause your enemies to try and make peace with you.² In other words, treating an opponent with disdain and arrogance will only make them despise you more. But returning good for evil will cause them to think differently about you. Perhaps that’s why the Apostle Peter said that if someone insults you, find a way to compliment them. Don’t throw back the pie they threw in your face. Rather, have them sit down and eat it with you and tell them how good it tastes. You are not trying to convict them that what they did to you was wrong, but helping them to convict themselves. – Dr. Robert R Seyda

A LITTLE ANT WITH A BIG MESSAGE

Although I’m not a rock climber, after I read this true story written by Josh and Karen Zarandona, it struck me that sometimes there are things that nature can teach us that have spiritual meanings. I hope you find the same when you read what happened on one rock-climbing expedition.

A young lady named Brenda was invited to go rock climbing. Although she was very scared, she went with her group to a tremendous granite cliff. In spite of her fear, she put on the gear, took hold of the rope, and started up the face of that rock. After a somewhat strenuous climb, she reached a ledge where she could take a breather. As she was hanging on there, as others climbed up ahead, the safety rope snapped against Brenda’s eye and knocked out one of her contact lenses.

Well, there she stood, on a rock ledge, hundreds of feet above the ground. Of course, she looked and looked and looked, hoping it had landed on the ledge, but it just wasn’t there. Here she was, far from home, her sight now blurry in one eye. She was desperate and began to get upset, so she prayed to the Lord to help her to find the lens.

When she got to the top, a friend examined her eye and her clothing for the lens, but there was nothing to be found. She sat down, despondent, with the rest of the party, waiting for everyone else to make it up the face of the cliff.

But as she looked out across range after range of mountains, she thought of the verse that says, “The eyes of the Lord run to and fro throughout the whole earth.” As she meditated, in her mind she said, “Lord, You can see all these mountains. You know every stone and leaf, and You know exactly where my contact lens is. Please help me find it.”

Finally, they walked down the trail to the bottom. And there stood a new party of climbers getting ready to start up the face of the cliff. One of them shouted out, “Hey, you guys! Anybody lose a contact lens?” Well, Brenda could hardly believe her ears. So she hollered, “Yes, I did!” But then she could hardly believe what came next. The climber who found the lens saw an ant moving slowly across the face of the rock, carrying it on it’s back!

When Brenda got home she told her father, who was a cartoonist, about the incredible story of the ant, the prayer, and the contact lens. He was so inspired that he drew the cartoon below of an ant lugging that contact lens with a message some believer might have prayed to the Lord if they too were asked to carry what someone else needed badly to find in order to see life more clearly.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

SUMMARY OF CHAPTER ELEVEN

Paul had three objectives when he started this chapter, First, to understand why God has not totally rejected His people, Israel. Secondly, to see the possibility of ungrateful Gentiles deserting the truth in the last days, And thirdly, to accept this as a summary and conclusion for Chapters 9-11.

In looking back we see that Paul concluded chapter ten with a quotation from Isaiah describing the nation of Israel as “a disobedient and contrary people.” He then begins chapter eleven by giving several examples to show that despite this rebellion God has not totally rejected His people.

However, what God has done hardened the hearts of the rebellious Israelites. But the outcome of this “hardening” led to the salvation message being sent out to the Gentiles, which in turn, God was using to provoke Israel to jealousy in an attempt to win them back to Him. This is also why Paul magnified his ministry to the Gentiles, hoping to save some of his countrymen by provoking them to jealousy.

Paul then directs his attention to the Gentile believers, explaining that their obedience allowed them to be “grafted” into the true olive tree of Israel to replace those removed by their own disobedience. This “grafting,” however, is permanent only as long as they remain faithful. In addition, if any Israelites repent of their unbelief, they too can be grafted back in.

As Paul draws to a conclusion, he explains that this is how “all Israel” will eventually be saved. Through a “temporary hardening” of their hearts, mercy can now be shown to the Gentiles, and by showing mercy to the Gentiles mercy will be available to disobedient Israel in the end. In this way, Paul says, that “God will let the Jews stew in disobedience so that He might have mercy on the rest of the world,” proving that God is no respecter of persons and makes His plan of salvation available to all.

Paul ends this section with a doxology praising the wisdom and knowledge of God in establishing such a gracious and merciful plan of salvation.

So where does that leave things? Yes, God has temporarily thrown aside the Jewish people so that He can reach the rest of the world. But this must not be understood as a total and irreversible rejection of His people, Israel. God did too much by calling them out of the world as a special people, then rescuing them from Egypt and planting them in the Promised Land, and keeping them alive down through the ages, despite persecution and torment, to just throw them away.

To illustrate, Paul tells us the story of Elijah. When Elijah’s whole community had turned against Elohim and started worshiping other gods, God told him that it was not all over. God had stowed away a remnant of the faithful that will still be saved. The same is true now. As a whole, the Jews have stumbled a bit when it comes to believing in Jesus. But Paul is careful to note that doesn’t mean God has given up on them ever coming around to believe in His Son as the Messiah.

Look, at it this way: Jesus came to bring God’s message to the Jews. Now, because the all Jews didn’t believe in Him, God decided to spread His message out to non-Jews. Paul says that God did this to make the Jews jealous. That’s why Paul was called and sent out to reach the Gentiles even though he himself was once an unbelieving Jew.

In order for Paul to explain this both to his fellow Jews and the Gentiles, Paul says that the Jews are like a tree with holy roots. Each individual person is a branch on that tree. But some of the branches have died and fallen off. In their place, God grafted in some wild olive branches that didn’t belong on the tree, to begin with. But they’re growing and fitting in nicely, so it has worked out well so far. And Paul warns the new branches not to become egotistical because that’s what caused the original branches to fall off in the first place.

But don’t forget, God is not finished yet, He still has plans for those branches that fell off because of pride and hardheartedness. He will offer them another opportunity to become part of the holy tree once more. Only this time, their spiritual life will not come from Abraham but from Yeshua, the Messiah, God’s only Son. Then both Jews and Gentiles will belong to the same tree with the same roots.

When will that day come? Only God knows. But the fact that it has been promised by a God who never changes is enough to make it real. In the meantime, the Gentiles are to be both evangelists to their fellow Gentiles as well as to the Jews. As Paul looks back on this he is overcome with joy and begins to shout praises of honor and glory to God who is our hope forever and ever. – Dr. Robert R Seyda

I’m already excited about what we are going to learn as we travel through the verses of Chapter Twelve. It is going to be an exciting journey. I Can hardly wait to start. I hope you are excited too.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER ELEVEN (Lesson XXXIX)

Albert Barnes feels that the English Bible reader is somewhat disadvantaged in understanding Paul’s quote here of Isaiah: “O the depth of the riches both of the wisdom and of the knowledge of God.” He feels that it should be translated “O the depth of the riches, and of the wisdom, and of the knowledge of God.” In fact, the English translation from the Aramaic text by James Murdock (1852) reads that way, as does the Complete Jewish Bible. For Barnes, the Apostle has three subjects of admiration, not two. The Apostle wishes to express his admiration for the riches, wisdom, and knowledge exhibited by God.

Barnes then goes on to explain what Paul meant by “riches.” The expression “the depth of the riches” is a Hebraism, meaning riches that are too great to count. The word denotes the abundant blessings and mercies which had been conferred on sinful people by the Gospel. These were vast and wonderful. The pardon of sin; the atonement; the hope of heaven; the peace of God; all bestowed on the sinful, the poor, the wretched, and the dying; all signal the great mercy and rich grace of God. So every pardoned sinner may still exclaim that the grace of God which pardoned them is indeed wonderful and past their comprehension. It is beyond the power of language to express, and all that the Christian can do, is to follow the example of the Apostle and bow down in profound admiration for the rich grace of God.¹

Henry Alford agrees with Barnes. There is some doubt whether the words wisdom and knowledge are nouns that modify riches. In the Greek Testament it can be concluded the three nouns are all coördinate: denoting the riches of the Divine goodness.² Alford then adds an interesting exegesis of what Paul quotes in verse 36. As he sees it, Paul uses these last words to establish what he has alluded to in all that he has said above, the mystery of the Trinity. Alford says that this agrees with what Paul writes in 1 Corinthians 8:6, and that all things are revealed by the Spirit of God; so when he says, “O the depth of the riches!” he signifies the Father, of whom are all things; and “the depth of the wisdom,” he signifies Christ, who is the wisdom of God; and “the depth of the knowledge,” he signifies the Holy Spirit, who knows even the deepest things of God. For Alford, while this is not a formal allusion to the three Persons in the Holy Trinity, they are an implicit reference to the three attributes of Elohim respectively manifested to us by the three Co-equal and Co-eternal Persons.³

H. A. Ironside taught that the last four verses in this chapter are in the nature of a Doxology. The Apostle’s heart is filled with worship, and praise, and admiration as the full blaze of the divine plan fills the horizon of his soul. Apart from revelation, none could have known God’s mind, just as no created being could ever have been His counselor. No one ever earned grace by first giving to Him, in order that blessings might be received in return; but everything is of Him, and through Him, and to Him, to whom be glory and honor forever and ever. Amen.⁴

Charles Hodge agrees with the above scholars in that riches, wisdom, and knowledge are genitives that stand in the same relation to the word “depth.” He then goes on to give a long exposition of this doxology. From a doctrinal point of view, it is a radical principle of the Bible, and consequently of all our true faith. Namely, that God is all and in all; that of Him, and through Him, and to Him, are all things eternal. It is the tendency of all truth to exalt God and to humble creation; it is characteristic of true righteousness to feel that all good comes from God, and to desire that all glory should be given to Him.⁵ It is the tendency of many and the result of all correct views of Christian doctrine to duplicate the same feelings expressed by the Apostle at the close of this chapter. However, any views that might have the tendency to lead us to ascribe, in any form, our salvation to our own merit or power cannot be scriptural.⁶

Charles Ellicott also comments on any reference to the Trinity in verse 36. He notes that even though all things proceed from God, that all things are made or wrought by Him, and that all things exist for His glory, and to carry out His purpose and will, it is a mistake to see in this, (as some of the older commentators have done), any allusion to the Trinity. The subject of the whole verse appears to be God the Father, and the prominent idea is the unity of creation corresponding to the unity of the Godhead. The whole system of all created things issues from Him and returns to Him. They are meant to accomplish in their course of existence to operate according to His charitable designs. Ellicott does admit, however, that the use of the prepositions that bind these nouns together could be understood as expressing the threefold relation (origin, causation, and returning) which the doctrine of the Trinity embodies.⁷

F. F. Bruce disagrees with Hodge and others that riches, wisdom, and knowledge are three genitive nouns. For Bruce, instead of treating these three as separate divine properties, we may take “wisdom and knowledge” as dependent on “riches.”⁸ Then with regard to verse 36, Bruce hints that the Roman emperor Marcus Aurelius (121-180 AD) may have had access either to the writings of Paul or the same source quoted by Paul. For instance, in his “Meditations,” we read where Aurelius writes: “From thee are all things, in thee are all things, to thee all things return.⁹”¹⁰

Douglas Moo gives us something to consider. The three questions in verses 34–35 are taken from the First Covenant. The first two from Isaiah 40:13 and the third may come from Job 41:3. The questions may correspond, in reverse order, to the three attributes in verse 33: “Who has known the mind of the Lord?” – knowledge. “Who has been His counselor?” – wisdom. “Who has ever given to God, that God should repay them?” – riches. These questions are obviously rhetorical and expected the answer is, “no one.”

But the wisdom tradition Paul reflects taught that wisdom was able to do what no person was able to do: understand and interpret the mind of God. As the embodiment of wisdom, then, Christ, through His work of salvation, reveals God’s plan to us. If the first two questions remind us how far we are from fully understanding God, the final question reminds us of God’s grace, a great theme of these chapters. What God does in His plan of salvation He does not do because anyone has earned His favor or deserves His kindness, but solely out of His own great love for us.¹¹

Jewish scholar David Stern makes the point that the three chief areas in which God manifests His nature and His power are alluded to here: creation (from Him), revelation (through Him), and redemption (to Him). Orthodox Judaism has observed that these same themes pervade the whole Bible and find expression in the traditional ways of celebrating the Sabbath and the other Jewish holidays.¹² Also, the word, “Amen,” instructs the congregation hearing the letter read aloud to say, “Amen” in response to, and in agreement with, Paul’s praise of God.¹³

Preacher Charles Simeon believes that from all that Paul says here in this chapter we can learn three important things that will affect our attitude toward God: First, learn to be submissive. These were the words of the High Priest Eli to young Samuel, “It is ADONAI; let Him do what seems good to Him.”¹⁴ Second, learn to be thankful. As the Psalmist said, “God, how I prize your thoughts! How many of them there are! If I count them, there are more than grains of sand.”¹⁵ And the third, learn to be confident. Again the Psalmist tells us, “Though clouds and thick darkness surround Him; righteousness and justice are the foundation of His throne.”¹⁶

How many times have we already seen that, in numberless instances, God brought good out of evil. This should give us even more reason to bless Him as much for things which have been contrary to our desires, as for things which have been gratifying and brought us comfort. Learn, then, to trust Him for the future; and, in your darkest hour learn to exclaim with Job, “Though He slay me, yet will I trust in Him¹⁷.¹⁸

THE END OF CHAPTER ELEVEN

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER ELEVEN (Lesson XXXVIII)

Martin Luther has an interesting philosophical view of Paul’s quote here from Isaiah concerning the unsearchable things of God. He says that we must know the correct distinction between wisdom and knowledge: Wisdom pertains to the contemplation of eternal things; knowledge to the study of temporal things. Luther goes on to remark that spiritual wisdom deals with the things which we can neither see nor understand without the help of the Holy Spirit, which we accept by faith. But knowledge deals with what God created. Therefore, it is by His wisdom that God viewed all things before they came into existence. It is by His omniscience that nothing happens that God does not recognize as things that were supposed to happen. Therefore, it is called God’s “spontaneous knowledge.”¹ No doubt Luther’s point is that all we know about God is what He has revealed through the prophets and all that He has created. It is impossible to know God as He really is with the human mind, it is beyond our comprehension, as Paul says here in verse 34.

Rather than taking this final doxology as Paul’s message to his readers, John Calvin notices Paul’s own wonderment over the things of God which he just shared. Paul marveled as his devout consideration of God’s dealings with the faithful. Having spoken from the Word and by the Spirit of the Lord, Paul was overcome by the grandeur of so great a mystery as God’s plan of salvation by faith. So what else could he do except exclaim in wonder that the riches of God’s wisdom are higher than our human reasoning can ever explore. Calvin is also struck by Paul’s admission of how incomprehensible are the things of God. Therefore, he warns that we should never try to discover anything related to the Lord beyond what He has revealed of Himself in the Scriptures. Otherwise, we will enter a maze from which the escape is not easy. It must, however, be noticed that Paul does not speak not here of all God’s mysteries, but only those which are hid in Christ. Such things ought only be admired and adored by us because they are beyond our comprehension.²

Then Calvin finishes by saying that we cannot by our own faculties examine the secrets of God, so we are admitted into a certain and clear knowledge of them by the grace of the Holy Spirit. And if we follow the guidance of the Spirit to where He leads us, there we ought to stop and, as it were, fix our eyes on Christ until He moves us further on. There is no reason to speculate what might or might not be. If anyone will seek to know more than what God has graciously revealed, they will be overwhelmed with the immeasurable brightness of God’s blinding light. But we must bear in mind the distinction between the secret counsel and hidden counsel of God. The secret counsel is made known in Scripture. For although the whole doctrine of Scripture surpasses in its height the mind of man, yet an access to it is not closed against the faithful who reverently and soberly follow the Spirit as their guide. But the case is different with regard to His hidden counsel, the depth and height of which cannot by any investigation be reached.³

John Locke takes Paul’s citations from the Scriptures as a way of teaching the Jews modesty and submission to the over-ruling hand of the all-wise God. It was time that they made peace with God and themselves over His favorable dealing with the Gentiles. After all, His wisdom and ways were infinitely above their comprehension, so how could they take it upon themselves to advise Him on what to do with those who were formerly heathens? Did God owe them anything? No! They owed Him everything that had come to them through Abraham that made them eligible to receive the Messiah.⁴

When writing about the depth and riches of God’s wisdom and knowledge, John Bengel makes the point that the different meanings of biblical terms deserve to be noted and collected. “Knowledge” directs all things to the best end; “Wisdom” knows when it has reached that end. Bengel goes on to note that what we are reading in Scripture are all the things that the Lord has willed, and said, and done. It does not unfold the reasons for what God wills either in general or specifically. These often involve things too high for our infant conceptions because they refer to eternity⁵.⁶

In his writings on the Trinity, Grace, and Faith, Puritan preacher Jonathan Edwards wrote that by way of the Holy Spirit the discernment of all good things promised in the Gospel is revealed. Therefore, it is easy to see the force of the Apostle’s argument in Galatians when he asked: “There is one thing I want to know. Did you receive the Holy Spirit by keeping the Law? Or did you receive Him by hearing about Christ?⁷”⁸ Edwards goes on to say that in the offer of Redemption, it is God by whom any goodness we possess is purchased, and it is God that purchases it, and it is God also that is the good purchased. Therefore, all that is good within us is of God, through God, and in God, As Paul says here in verse 36, “For from Him and through Him and for Him are all things. To Him be the glory forever! Amen.”⁹

Edwards then goes on to note that it is so great and amazing that God designed this whole plan of future events in His own mind! This means that everything He planned has always been laid out before His eyes and that nothing has ever come into being to surprise Him or make things too difficult for Him to understand or caused Him to be perplexed as to why it happened. He has already from eternity set up the framework and established the boundaries in which all things were to operate. How incomprehensible and wonderful in planning and excellent in working it out is God! That’s the reason we exclaim with Paul, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”¹⁰

Bible commentator Adam Clarke was awed by the scripture Paul chose to quote and makes the observation that the Apostle clearly considers the designs of God inscrutable, and His mode of governing the world incomprehensible. His designs, strategy, and goals are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of His justice or mercy. He does things under both these which far surpass the comprehension of mankind. But although His workings are of great depth, yet they are never self-contradictory: though they far surpass our reasoning, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in mankind of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the enforcement of His justice than we can for the display of His mercy. We can see everywhere ten thousand reasons why He should implement His justice, but scarcely can we find one reason why He should show His mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than His displays of justice, for which the reasons are, in a vast majority of cases, obvious for apparent reasons.¹¹

When Paul exclaims how deep and unsearchable are the riches of God’s wisdom and knowledge, and how impossible it is for mankind to fathom what God thinks and know fully what He has done, does now, and will do in the future, that it should bring praises from people everywhere, Robert Haldane feels that in concluding his discussion of those deep and awesome subjects which, in the earlier part of this Epistle, had caught his attention, Paul emphatically declares the impossibility of comprehending how limitless are God’s attributes.

But far from judging, like some do, that we have nothing to do with such mysteries as the sovereignty of God in justifying “the ungodly,” and choosing or rejecting sinners according to His own good pleasure, Paul delighted in elaborating on the glorious perfections of Elohim as displayed in these doctrines. And as they bear most directly upon the state and security of Christians, he designates them at the beginning of the next chapter as the “mercies of God,” involving all the blessings in store for Jews and Gentiles, and constituting the foundation and support of all his exhortations for practical living. He thus teaches that these doctrines are conducive in the highest degree to the advancement of holiness, and that in no respect do they interfere with the responsibility of any individual.

Haldane then explains that Paul, by no means, denies that these great truths are “hard to be understood” by mere humans who consider themselves “wise and discreet,” yet refuse to receive the kingdom of God as “little children.” On the contrary, he lays out the absolute impossibility of any person being able to define the boundless and unfathomable incomprehensibility of the Divine attributes as manifested in God’s dealings with the children of mankind. How often does the profane ingenuity of man pretend to fathom, and sometimes even dares to accuse, the inscrutable ways of Elohim! But what a contrast does the Apostle’s language, in these concluding verses of this chapter, present to the vain and presumptuous speculations of some interpreters of Scripture! Multitudes receive the testimony of God only so far as they can satisfactorily account for all the reasons and grounds of His conduct, when measured according to the petty scale of their limited mental capacity. How unbecoming is such a creature as mankind! Will he who is but “of yesterday,” and “knows nothing,” who is born “like a wild donkey’s colt,” pretend to penetrate the wise intellect of the Omniscient Creator of the universe?¹²