Down an Unfamiliar Road

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.

Benjamin Disraeli (1804-1881), Earl of Beaconsfield, Viscount Hughenden, British statesman and novelist who was twice prime minister of England (1868, 1874–80) once stated: “The secret of success in life is for a person to be ready for their opportunity when it comes.” There’s an old saying that opportunity only knocks once. But we all know that’s not true. What is true is this: Once opportunity knocks, grab it before it leaves because it may not come back.

There are several important things to remember when you are waiting for opportunity to knock. One of those is, to be ready. By that I mean, opportunity is like rain. You can expect it when you see clouds in the sky. So in life. If you are looking for rain – such as a new job, when you see jobs becoming available in the area you have to apply, start expecting results, and be ready to respond.

The next question then: are you prepared for your opportunity? This involves doing your homework on what qualifications this opportunity may require. If it involves making adjustments in your normal schedule, have you considered that and feel comfortable with any changes? For instance, if the job you’re looking for is in another city or state, have you made preparations to move in case you are accepted. Believe me, if you’re not ready, chances are they’ll give the job to someone who is.

So what can you do while waiting for opportunity to knock? One of them is to get involved, even by volunteering in the area of work you may end up doing. If you know someone who is trained in this field, ask them if you can watch them and pick up some pointers on how the job is done. Often you will find that there are times when the work you demonstrate as a volunteer gives you the exposure that creates opportunities for you.

Every specific job exists in a larger general area of endeavor. That should give you a clue as to what you may read and study, whether it be sales, clerical work, healthcare, accounting, counseling, etc. With the internet available to almost everyone everywhere, there are extension studies that can be used for this purpose. One such subject that might fit into almost any job area is this: “How to get along with other people.”

Once you’ve gained some knowledge in a specialized area or developed some skills by practicing the art of the particular endeavor you’re involved in, put it into practice by volunteering, interacting with others who do this same kind of work. Don’t wait to be asked, be proactive in seeking out opportunities to put into practice what you’ve learned.

As one successful entrepreneur said, “For many years I waited for my turn, my chance, my opportunity without getting my turn, chance, or opportunity. I learned, albeit the hard way, that opportunity waits for no one. We have to value ourselves enough to create opportunities. The best way to do that is for us to prepare for opportunities. So do not wait for opportunities to come to you, go after them.”

The Bible is also full of information and instruction on seizing opportunities as well as missed possibilities. Solomon made it clear to his subjects that a person who goes out when the harvest is ripe is wise, but the person who sleeps during harvest time ends up embarrassed.¹ And in another place, he shares the words that Wisdom might say to those who would not listen or respond. We can easily substitute “opportunity” and the message is equally clear.

So what Opportunity might say would be something like this: I came knocking but you would not open the door. I put out my hand to help but you ignored my offer. You did not listen when I told you what you should do because you hate taking instructions. So I’m afraid I’ll have to sigh when you don’t get any work. I’ll shake my head when you can’t make ends meet. Anxiety will come to you like a storm. Hard times will come like a strong wind. This will only make things worse. Then you will call for me to come back but I will be long gone. You will start looking for me, but you won’t find me anymore.²

Jesus told three powerful stories about missed opportunities and the consequences.³ In all three cases, the individuals involved knew what was coming and were told how to prepare for it. In the first parable, half the bridesmaids invited to a wedding forgot to bring along what they needed to finish the trip. In the second incident, a long-awaited opportunity became available for a number of people but they had gotten too involved in less important things and couldn’t respond. And in the third case, the individuals involved were given the opportunity and told what was expected of them. All but one met their goals, the other one didn’t even try.

The Apostle Paul was very astute in what he had to say about opportunity. On one occasion he wrote that we only have so much time in life. There will be opportunities to use wisely or waste foolishly.⁴ And the Apostle Peter said that God is not slow in giving us opportunities, as some people define as being noncommittal. What He’s really doing is waiting for us to catch up to where we need to be so that we don’t miss the opportunity when it comes. It’s His way of getting us to turn our lives around and go in the right direction.⁵

Also, the Apostle John said that we should not jump at the first opportunity unless we know it’s the right opportunity for us. There are a lot of offers made but many of them are false advertising.⁶ Then the Apostle James cautioned that we should not go around bragging about what we want to do when in fact we have no intention of doing it. It would be like looking into a mirror and seeing lots of acne on our face, then responding to a want-ad looking for people to do commercials where unblemished faces are needed. It’s one thing to know what’s expected of us and the qualifications needed and doing all we can to be prepared. But trying to get by with the least amount of effort will not get us past those who are prepared and ready to go. They’re the ones who will get the job.⁷

So as Prime Minister Disraeli said, the secret of success in life is to be ready when opportunity comes. If the plane is ready to leave at 3:45 pm and you’re not there on time, don’t complain because you missed your flight. When an interview for a job is scheduled at 10 am and you’re still at home still getting dressed because you were watching a rerun on TV, don’t bother to go because you’ve already told them you’re not interested. The same is true in our spiritual lives. We know from God’s Word what opportunities there are to live for Him and serve Him. But if we don’t take the time to get prepared, don’t be surprised if He never calls your name. – Dr. Robert R Seyda

ACCEPTING WHAT WE CANNOT EXPLAIN

Over the years there have been many books, articles, interviews, testimonies, etc. published on people’s “Near Death” and “Post Death” experiences. The arguments for and against are voluminous and inconclusive since neither side can convince the other. Secular scientist, psychologist, and paranormal experts offer two main points of contention with such out-of-the-body experiences. One, they argue, that when the brain goes dead it is incapable of recording anything brought in by the five senses. Let me illustrate: if you had an instrument that recorded stimuli from sight, such as a camera; from sound, such as a microphone; and from touch, taste and smell and you were recording an event, if the battery goes dead this instrument would be unable to record anything because it would not be functioning.

Scientist say that the brain is very similar; if it loses power and goes dead it stops functioning and, therefore, is unable to record anything in the memory bank. In that case, such recalled experiences such as “after death” cannot be valid because the person would have no memory recorded since the brain was not functioning. The second argument is that for those who have a “Near Death” experience, what they reportedly see and hear is produced by hallucination. And since a hallucination is a perception in the absence of any real stimulus, it has the quality of being real although it is an illusion. Hallucinations can be very vivid and seemingly real, but they are without provable substance. They are, as some are prone to say, real in one’s mind, but real in the reality.

On the other hand, there are those in the church world who question such experiences because while they are real to the person experiencing them, they cannot be expected to occur to everyone under similar circumstances; that each experience is different. When all such testimonies of “Near Death” experiences are examined side by side, there are often similarities such as “white light tunnels;” “out of body awareness;” “transcending to a higher level of intense light;” “spirits or divine beings assisting them;” “a feeling of overwhelming love;” and “meeting Jesus,” etc. Theologians also have difficulty with “After Death Experiences” since they do not conform to what the Scriptures say happens after death.

Bible scholars will point to what Jesus Himself said that He was going away to prepare a place for all who believe in Him, and when He returned He would take believers to where He would be going so they could be with Him eternally. So if they are already with Christ after they die, why would He need to come back to get them? Thus the Apostle Paul clarified that on the day of resurrection, the “dead in Christ” will rise first out of their graves. So theologians ask, “If one is already in heaven dancing on the streets of gold and dipping their toes in the river of life, why should they be forced to come back to earth, reenter the grave into the skeleton of their old body, and then be resurrected?”

But lost in all this seems to be the fact that in the majority of these instances, both those who were believers before their near and after death experience occurred, and those who weren’t believers, had their lives changed dramatically for the good. Who can argue with that? Why are these experiences then treated with such disdain by the scientific and psychology communities when they can witness the change these experiences caused and how lasting they are? Why quibble over what it might have been when one can clearly see the benefit it brought to an otherwise empty and disturbed life of an unbeliever? As the blind man said when the scribes and Pharisees wouldn’t believe his report, I don’t know that much about him (Jesus), but what I do know is that once I was blind but now I see. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XV)

We must also note that Paul qualifies this gift of prophecy with the amount of faith that the speaker has. Luke gives us an illustration of this when a Jewish convert named Apollos came to Ephesus. He was not well versed in the Scriptures that related to Jesus being the Messiah, yet he believed and wanted to help others believe. In fact, most of what he learned had come from the teachings of John the Baptizer. When Aquila and Priscilla heard about him, they went and listened to his sermon. They realized that he had a limited understanding of the Gospel. So Luke tells us: “They took him to their house and taught him much more about the things of God.”¹ After that we read how Apollos, with Aquila and Priscilla’s commendation, went over to Greece to help the believers there. Luke says: “In front of everyone he proved with great power that the Jews were wrong. He showed from the Holy Writings that Jesus was the Christ.”² In other words, if the Holy Spirit has anointed you to preach, preach what you know but be ready to learn more.

Speaking of the gift of prophecy, Origen takes the position that the term “prophecy” refers to the content of the Apostle’s teaching, not in reference to the way it was taught.³ To put this another way, prophecy may be taught as a subject. It does not require actually prophesying in order for it to be taught by example. However, Apollinaris sees it this way: Paul says here the person with the gift of prophecy has the greatest gift after that of Apostleship. For God placed in the church first Apostles and second Prophets.⁴ Therefore, the person with the gift of prophecy must recognize that it is subordinate to apostleship and recognize the limitations of prophecy. As such, they are subservient and must follow the rule of service laid down by their superiors, just as the hands must do the bidding of the head.⁵ To this we add the view of the Bishop of Paul’s hometown of Tarsus. For him, prophecy means primarily the explanation of things which seem a mystery. This is whether they be things, that are obviously hidden from the average believer, dealing with the past, present, or the future. Prophecy may also refer to a study or teaching of prophecy in the Bible.⁶

However, Ambrosiaster sees prophecy as a gift to be used to inform the church both in the sense of explanation and warning. He notes that Paul begins with prophecy as a gift. For him, this is the first proof that our faith is rational because believers prophesy only after they receive the Holy Spirit. This is given in proportion to the recipient’s faith to receive it and be a vessel through which it can flow. But this flow will be limited to serve the purpose for which it is given.⁷ Chrysostom picks up from there and emphasizes that although prophecy is a gift, it cannot be used at random for any reason the recipient decides to use it. Since it is given in proportion to a believer’s faith, then it is by faith that it operates within the body of Christ.⁸

Also, Pelagius reiterates this same truth by emphasizing that this gift, as in the case of all gifts, does not depend upon the one who received it, but the One who gave it.⁹ Everything the believer does to the glory of God under the anointing and direction of the Holy Spirit is the result of their being found with enough faith to receive it. And along with the gift comes the charismatic power which God has chosen for them to receive even in this life. So, if a believer receives the gift of prophecy, it is according to faith, not the law. Nor is it something a believer can demand or think themselves worthy of.¹⁰ Also, Bishop Theodoret makes the point that prophecy does not refer only to the prediction of future events but also to the knowledge of things which have been hidden from the past.¹¹

On the subject of the gift of prophecy, early Reformation scholars have a variety of interpretations. Reformer Martin Luther looks beyond the gift itself and focuses on what surrounds the gift. For him, this gift can only function in harmony with, or according to, one’s level of faith. That is, the Christian should not go beyond faith and its principles because faith corresponds to prophesy. In other words, faith will only go as far in prophecy as it can trust what is said to be truly from God.

But Luther sees another important factor that begins with the gift of prophecy. In looking at the text, Luther notices that from here on the Apostle unfolds the commandment of love toward one’s neighbor. Luther finds it hard to believe that so few people concern themselves with such important and self-evident instruction, coming from so important an Apostle, indeed, coming from the Holy Spirit Himself. Instead, some choose such vanities as building huge, magnificent church edifices out of pride, or the enlargement of parishes to show power, as well as the accumulation of funds to prove being a wealthy parish, and so forth. These people regard all these as great expressions of piety, when in fact they have no concern whatsoever about what the Apostle commands here. Luther then goes on to confess that he sees no need to mention all the pride, boasting, greed, luxury, conceitedness, and other vices connected with these activities that go on behind closed doors.¹²

Fellow Reformer John Calvin emphasizes that all spiritual gifts have their own defined limits, and to depart from them is to mar the gifts themselves. However, the way this passage is translated it appears somewhat confusing. So Calvin rearranges the text as follows: “Let those who have the gift of prophecy, test it in comparison to their faith; let them discharge it through the ministry of teaching.” He believes that when this standard is followed, it will keep each person within their own limits. Calvin knew that there are those who consider the gift of prophecy to involve predicting the future. He admits that this was the case at the commencement of the Gospel being preached in the Church. It was the Lord’s way of establishing the dignity and excellency of His Church.

In fact, there are some who think that it continues to this day and that according to the measure of faith must be applied to all areas of doctrine. But Calvin has a word to the wise, even to the particular gift of revelation which is skillfully and wisely performed through the office of an interpreter in explaining the will of God. For Calvin, the gift of prophecy should be understood as hardly more than the proper understanding of the Scripture. And such understanding involves the peculiar ability to explain it. The reason Calvin takes this view is that all the ancient prophecies and all the oracles of God have been completed in Christ and in His Gospel.¹³

John Bengel calls prophecy the chief gift.¹⁴ When he compares these passages by Paul it appears to him that prophecy is the gift by which the heavenly mysteries, and sometimes future events, are brought to the attention of believers by way of an explanation of Scriptural prophecies. This cannot be done by way of ordinary rules of interpretation. All other Scriptures should be interpreted according to a clear exegesis of the text. This is especially true of that proportion of Scripture that deals with the articles of faith which are used to form the creed. But not every minister or teacher knows all things; neither do they know all they claim to know with equal certainty. However, those things which they know for certain can be studied so as to formula the doctrines of the Christian faith. In this way, they are in effect prophesying what is and are determining everything according to their level of faith in the gift God has given them and in others to hear and understand according to the measure of their faith.¹⁵

Methodist theologian Adam Clarke also wrote concerning the gift of prophecy and put it in the category of exhorting, preaching, or expounding the Scriptures. He finds evidence from many places in the Gospels, Acts, and Paul‘s Epistles for this understanding. For instance, Paul told the Corinthians that if a man does not remove his hat before praying or preaching, or a woman fails to cover her head before praying or preaching they bring dishonor on themselves.¹⁶ Paul uses the Greek verb prophēteuō which has been translated into English as prophesied,¹⁷ or prophesies..¹⁸ Thayer in his Lexicon has five subcategories that define this word meaning to prophesy, to be a prophet, to speak forth by divine inspiration, or to predict. In the case of Paul’s use of the word in 1 Corinthians 11:4,5, Thayer says that Paul meant: to break forth under sudden impulse in lofty discourse or in praise of the divine counsels. In fact, prophesying by foretelling future events pertaining to the kingdom of God or declaring things that can only be known by divine revelation are found only in the Gospels, Acts of the Apostles, and Revelation. In other words, Paul does not use it in this sense in any of his Epistles.

So in Clarke’s mind, when Paul speaks of prophesying he implies that those who speak do so for the edification, exhortation, and comfort of the believers. This is the proper office of a preacher, and it is to the exercise of this office.¹⁹ Clarke thinks that the Apostle uses the term in the same sense here – If God has given you the ability to preach, then preach whenever you can, as often as you can, so long as your faith is strong enough to receive your message from God. That means, while a minister may formulate an outline or manuscript for a sermon, they must still wait to receive the message from God through the Holy Spirit. And once the message is received, do not think that because of the gift of preaching it enables them to go beyond what the Scriptures say or the message they have received. It is foolish for any minister to indulge themselves in fanciful interpretations of the Word of God, especially without examining the context.²⁰

So instead of always thinking of the word “prophesy” as meaning to foretell the future or interpret the Book of Revelation, remember that it comes from what a “prophet” does. A prophet is one chosen by God to explain His Word, to interpret Scripture as it applies to the past, present, or future. There is no prophecy that God needs to reveal in this day and age that is not already contained in Scripture. Yes, He may inspire a Word of Wisdom or a Word of Knowledge, but that will always be for one person or one congregation to assist them in dealing with the issues at hand. If Jesus told His disciples that even He did not know what day and hour His coming would be, then who then is greater than He that God should reveal that to. Not even the angels, let alone a member of mankind.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XIV)

German scholar John Bengel feels that we should not leave out “grace” as one of the spiritual gifts dispensed by the Holy Spirit. Learning how to be patient and allow for our fellow believers to grow without demanding immediate success, or making them start over each time they make a mistake, or dismiss them as incapable just because they don’t meet our timeline and expectations surely takes the gift of grace.¹ And, on the other end, Adam Clarke sees a danger in someone wanting so much spiritual power for themselves that they need no need from others. That goes against the very spirit of mutual communication and trust that shapes the body of Christ.

No believer can ever claim to be so self-sufficient that they never need assistance from others to accomplish the ministry God has given them. As Clarke sees it, the society of believers cannot function properly unless each one contributes their part to the cause. By doing this, they impart to others the benefits of the gifts they have received. In doing so, they are strengthened and encouraged by the spiritual nutrition they receive through the gifts of others.² It is apparent that a “self-sufficient” and “independent” Christian mindset was already active in Clarke’s day. They insisted that their personal relationship with God through Christ was their concern and no one else.

John Taylor takes the same phrase, “measure of faith,” and disagrees with Locke by concluding that it does not relate to the gifts themselves to any degree. To Taylor, the measure of faith defines the measuring stick by which the gifts are distributed to every believer. But that is not the main subject here, Paul is wanting each believer to be content with the gifts they have and stay inside the bounds within which it is designed to operate. And the goal of this admonition is so that none of the converts might become puffed up because they may possess more gifts than the others. This then could easily lead to certain individuals magnifying what they have to the detriment of others. So Taylor sees Paul’s advice here as an effort for all the gifts given to believers not to be used to gratify their own pride with the gifts, but to edify the Church with them.³

Clarke also believes that Paul was intent on beating down the pride that he detected might be festering in the congregation in Rome. After all, that is a carnal tendency that seems innate for all mankind. He wanted to avoid certain believers from becoming dissatisfied because they received fewer spiritual gifts than others, especially those they saw as less important and weaker in the faith than they were. That’s why he wanted to remind them that they did not pick out these gifts, nor did they go to God with a list of those they wanted most. According to the wise counsel and foreknowledge of God, everyone receives the exact portion given to them based on their ability to use such gifts for the benefit of the church. Furthermore, Paul did not want them trying to outdo one another so that they may thereby make themselves more worthy of more gifts.⁴

Albert Barnes made note of certain factors in the differing gifts bestowed by grace on those believers with sufficient faith. One thing is that we cannot, and should not, ever forget is that all these endowments of the Spirit that Paul talks about here are gifts. When we take this into consideration, it should be enough to keep any believer from thinking more highly of themselves than they do their brother or sister in Christ. God never had it in mind to make all believers exactly alike. Just their talents, abilities and physical attributes make that unfeasible. We even accept this premise in our everyday society. The only equality among human beings is that they are part of God’s creation. And as far as believers are concerned, they must all go to the same cross, be cleansed by the same blood, and be filled with the same Spirit.

It is in the midst of this that God then exercises His sovereignty. This means, He bestows His favors on whom He pleases, as He pleases, and when He pleases. No one is injured or overlooked in this process. Also, God holds each believer responsible only for that which they have received. They have no responsibility for the gifts their brother or sister received. And since this is all a matter of God’s grace, there is no reason for one believer to boast that their gift is more important than that of the others. With each gift comes not only an obligation to God for that gift, but there is a place for that gift to operate in the church for the benefit of the whole congregation. As such, any blessing or reward God bestows on a believer for the gift they have been given has nothing to do with how glorious or splendid that gift may be, or the respect and significance that goes with it. The only requirement is that they allow the Holy Spirit to use that gift for the glory of God and edification of the church. These gifts were not given to cause jealousy, pride, or envy, but to bring believers into a circle of mutual admiration and appreciation for what God is doing through their faithfulness and obedience.⁵

Henry Alford notes that all of these gifts are called “the manifestation of the Spirit.”⁶ In other words, they are not expressions or demonstrations of a believer’s own spirit.⁷ Also, Bible teacher Harry Ironside says that although our gifts differ, they are to be used according to the faith and grace that God issues along with them. To put it another way, no believer should credit the operation of the gift to their talent or ability. They either operate through the unction of the Holy Spirit or they are false.⁸

Also, Charles Hodge notes that both here and in the following verses it is pointed out that by all believers being members of the same body, yet having different offices and gifts, rather than this giving anyone a reason to be puffed up or think of themselves as better than the others, and instead of envying and opposing each other, they should be glad for all the gifts active among them. Not only are they a blessing to others through the operation of the gift given them, but they are blessed because of the gifts given to others.⁹

Then Charles Ellicott sees the English translation: “Gifts differing according to the grace,” missing the point made in the original Greek text. The Greek noun charisma, translated as “gifts,” actually refers to “gifts of grace,” given for the operation of the Holy Spirit. That means these gifts are in effect God’s “favor” bestowed on an individual without any merit of their part. Thayer in his Greek Lexicon explains that gifts, “denote extraordinary powers, distinguishing certain Christians and enabling them to serve the church, the reception of which is due to the power of divine grace operating in their souls by the Holy Spirit.” So they are different expressions of God’s of grace, with different forms of manifestation given to different individuals to be cherished and used accordingly to the direction of the Holy Spirit.¹⁰

John Stott uses a play on words to make this point: That just as God’s charis (grace) made Paul an Apostle, so by that same grace He bestows charismata (different graces) on other members of Christ’s body.¹¹ And Douglas Moo points out that Paul uses this same word charisma elsewhere to denote a God-given ability to serve the body of Christ in particular ways.¹² Furthermore, Paul lists gifts in 1 Corinthians 12:7–10, 28, and gifted individuals in Ephesians 4:11.¹³

Also, Jewish scholar David Stern reiterates what others have said about God’s charismata given to all believers,¹⁴ and the charis needed to operate them properly. For example, the grace accompanying leadership is diligence and zeal. In the context of v. 3, it is clear that boasting about one’s gifts is altogether out of place.¹⁵ Boasting kills unity.¹⁶

Verse 6b: Whoever has the gift of prophecy should use that gift in a way that fits the kind of faith they have.

Now the Apostle Paul begins to list the gifts he is speaking of and defines their proper use. He starts with the gift of prophecy. This gift should not be understood strictly as foretelling the future. Thayer, in his Lexicon, describes it as: “Discourse emanating from divine inspiration and declaring the purposes of God, whether by reproving and admonishing the wicked, or comforting the afflicted, or revealing things hidden.” In fact, this is the way Paul uses it here, Thayer lists it under Endowment and Speech of Christian teachers. Today we would call it the gift of preaching. But not just preaching in the sense of standing up and reading from a manuscript. Rather, taking a text from Scripture and expounding on it as the Spirit gives insight as a Word from the Lord. So, whether what is being said applies to the present or the future must be determined by the context.

Paul seems to give the main factors in preaching when he tells the Corinthians how to differentiate between a message in an unknown tongue and a message in the hearer’s language: “The person who speaks in unknown tongues speaks to God. He is not speaking to men. No one understands. He is speaking secret things through the power of the Holy Spirit. The person who speaks God’s Word speaks to men. It helps them to learn and understand. It gives them comfort. The man who speaks in unknown tongues receives strength. The man who speaks God’s Word gives strength to the church. I wish all of you spoke in unknown tongues. But more than that, I wish all of you spoke God’s Word. The one who speaks God’s Word has a more important gift than the one who speaks in unknown tongues… Christian brothers, if I come to you speaking in unknown tongues, what good is it to you? But if I tell you something God has shown me or something I have learned or what God’s Word says will happen in the future or teach you God’s Word, it will be for your good. ”¹⁷

Then Paul goes on to say: “If some people who are not Christians come to your church meeting while all the people are speaking in unknown tongues, they will think you are deranged. But if a person who is not a Christian comes to your church meeting while you are all speaking God’s Word, they will understand that they are a sinner by what they hear. They will know they are guilty.”¹⁸ Paul continues to explain further what he means by all of this: “What is our conclusion, brothers? Whenever you come together, let everyone be ready with a psalm or a teaching or a revelation, or ready to use their gift of tongues or give an interpretation; but let everything be done for enlightenment.”¹⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XIII)

I agree with Robert Haldane, that over the centuries there has been too much sectarian partiality between congregations and denominations. Some do not differentiate themselves from others simply by implying that one serves as the hands and the other the feet of the Body of Christ, they go so far as to assert that the others are illegitimate. It is true, that those who are saints in name only (SINO’s) are not real believers, and are, therefore, not in union with them in Christ. And some have taken and distorted the Word of God to the point that it has become man’s gospel, not Christ’s Gospel. However, all those who are truly part of that union with Christ, whether they belong to that local body or denomination, should be respected and received as Christ’s disciples by whatever name they have over the door, and cherish them on the grounds that they all share the identity as Christians. We ought to unite with the Apostle Paul in praying “Grace be with all them that love our Lord Jesus Christ with sincerity.¹”²

Albert Barnes also points out the that this body of Christ may have many members but it has only one head. Did not Paul tell the Ephesians: “God has put all things under the authority of Christ and has made him head over all things for the benefit of the church. And the church is his body; it is made full and complete by Christ, who fills all things everywhere with himself.”³ This does not require that there must be a physical or literal union in one locality, or that they share the same name on the sign or over the door Nor should they be required to pledge allegiance to one and the same ecclesiastical head. Christians acknowledge Christ as their head, that is, their Redeemer, their Savior, their Lord, and their Master. They are not only bound to Him by the tender ties of affection, gratitude, and friendship; they are united with Him by blood because they have the same heavenly Father. The union that Christians have with Christ and each other is the most tender and interesting of any in this world.

However, as part of this union that believers share with each other in Christ, Barnes sees them mutually dependent on each other. First, for service to one another. And second, that their existence and function in the one body make them indispensable to each other. That does not mean that they are co-dependent on each other, but that they depend on each other for strength, counsel, prayer, and fellowship. In each congregation, each individual member is not only necessary to fill the role they have been given, but also to provide balance, diversity, and be part of the adhesiveness that holds the body together.

Barnes believes that there are several things we may learn from Paul’s teaching here. For one thing, no one member of the body of Christ should esteem themselves as being more important than the others. In their own role, they can be just as important to the congregation as any well-trained person with talent is to an organization. Also, God purposely ordained that there are to be various and diverse gifts distributed throughout the body of Christ. He did this in order to meet the various needs of the body of Christ just as the hands, feet, arms, eyes, etc., of the human body. Furthermore, none should feel so big that they need special attention or be given greater time in the spotlight. At the same time, no one should be made to feel that the congregation could get along without them so there is no reason for them to ask for help or instructions. Rather, we should all acknowledge the goodness and wisdom of God as Paul laid them out to the Corinthians⁴.⁵

H. A. Ironside also taught on unity in the body of Christ. Not only are we members of the body of Christ, which is a wonderful privilege, but it also involves grave responsibilities. He notes that the body of Christ is looked at in two very distinct ways throughout Paul’s epistles. For instance, in Ephesians and Colossians, we see the Body in its dispensational aspect, embracing believers from the Day of Pentecost to the return of the Lord for His Church. Here we see that Christ alone is the Head, and all are united in Him, whether they are still alive and serving Him or have already gone to their rest to await the resurrection. Then in 1 Corinthians Chapter 12, and here in Romans Chapter 12, the Body of Christ is described and defined as to its mission here on earth. This is an important distinction to keep in mind. Some believers are content to claim membership in the body of Christ universal and see no need for local involvement. However, from Paul’s point of view, if you are not part of a local body of Christ then your being part of the universal body is of little value.⁶

Charles Hodge follows the same theme by pointing out, as Barnes did, that in these verses we have the same comparison that occurs more at length in 1 Corinthians 12, and for the same purpose. His aim is to show the diversity of offices and gifts among Christians. Far from this showing any inconsistencies within the body in Christ, it illustrates the unity and usefulness of that body. It would make little sense if all believers had the same gifts as it would for the members of an orchestra to play the same instrument. The Apostle Paul picked a peculiarly beautiful and appropriate way to illustrate the point he was making and at the same time highlight important truths about how the real union of believers results from the indwelling and operation of the same Holy Spirit. By using the human body as an illustration Paul allowed more light to shine on the duties and responsibilities involved in Christian fellowship. At the same time, it allows for everyone to see where disharmony and envying could occur among members of Christ’s body. As Paul says here and again in 12:12: “The human body has many parts, but the many parts make up one whole body. So it is with the body of Christ.”⁷

Charles Spurgeon also made the point that if the hands were made exactly like the feet, it would cut their usefulness in half. The same would happen if both eyes functioned exactly as the ears. Not only would the body be unable to see, but the value of the hearing would be minimized. By the same token, no one begins to compare eyes to the ears, and feet to the hands and say one is better than the other. No! Each one is needed. The same goes for comparing the members of any congregation. Each one is a useful part of the body of Christ. And the fact that God made each of us different and the Holy Spirit endowed each of us with various gifts, increases the effectiveness and efficiency of the body of Christ to carry out its mission. Each one has their special place and therefore are equally precious in God’s eyes.⁸

That’s why we can apply the same principle to the Body of Christ that we have all experienced in our own bodies. When you stub your toe, the whole body feels the pain. When you have a stomach ache, the whole body suffers with it. When you have an earache, the whole body joins in the agony. It is the same with the Body of Christ. When one member hurts, is injured, or suffers from anxiety, the whole Body of Christ should let them know that they feel their pain and comfort them.

Verse 6a: We all have different gifts. Each gift came because of the grace God gave us.

This section might be compared Psalm 150 in calling on everyone that breathes the new life given by God to exalt Him with their gifts and talents. Such praise and worship in the First Covenant were done using external instruments, but in the Last Covenant, we are to use internal instruments. But in the precious words of that golden Psalm of David, we still are encouraged to let everything that lives and breathes, praise the Lord!

The thing to remember here is that we did not choose these gifts, God chose us for the gift we are to receive.⁹ These gifts are not earned through good works or mere dedication. They are supplied to us to do good works and become more dedicated to the task given to us by the Holy Spirit. Here’s how Paul explained it to the Corinthians: “He has made your lives rich in every way. Now you have power to speak for Him. He gave you good understanding… You have the gifts of the Holy Spirit that you need while you wait for the Lord Jesus Christ to come again.”¹⁰ But Paul is not hesitant to make one thing perfectly clear. No matter what gift a person has been given, if it is not motivated and performed through love, it is a worthless exercise.¹¹

When it comes to how the gifts of the Spirit operated within the unified Body of Christ, the Bishop of Cæsarea agrees with other scholars who say that no believer has the capacity to receive all spiritual gifts. Through God’s grace, the Holy Spirit distributes them proportionately according to the faith of each believer.¹² And then another scholar of that same era notes that it is not according to the faith that we already possess, but according to the faith we receive from God to operate the gift we have received. In other words, God deals personally with each believer.¹³ Also, Gennadius points out that the phrase “In proportion to our faith,” applies to the elements of ministry the Holy Spirit brings each believer’s life, whether it be preaching, teaching, leadership, prophecy, or any spiritual gift.¹⁴

Here John Locke completes the circle from Verse one where the faith being spoken of is exercised through the gifts that come with it. He points to Paul’s words in 1 Corinthians, Chapters 12 & 14 that they should not misinterpret the giving of these gifts according to a person’s faith, with some getting more than others. The fact that they all have the same Spirit, and that the Spirit is the one who gives and operates these gifts, they are subsequently all equal in God’s eyes. This was designed to eliminate any friction or disorder in the assembly. So as Locke sees it, Paul is saying to believers that they should be thankful for the gift or gifts they do have and not go beyond the bounds or measure of faith that it takes for the Spirit to operate those gifts. It is far better to enjoy what you have received than to be so disconcerted at what others have that you do not relish the gift within you.¹⁵

Daniel Whitby joins Locke in advocating the same attitude. But he adds that by restraining oneself from wanting what others have, and exercising the gift that one has been given, one will more effectively be used by the Spirit to reveal divine mysteries of things to come. Remember, these gifts are not given to draw attention to the one who received them, but to the One who gave them. For how can God get any glory if people constantly try to outperform the Spirit? This can only lead to doubt among other believers as to whether or not the gift one does have is real or authentic. Don’t prove to be a fool by acting like a fool. Let the Spirit have full control and leave any blessing or reward that may come be based on faithfulness and not the gifts used by the Spirit to reveal God’s mysteries of healing, word of wisdom, word of knowledge, etc.¹⁶

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWELVE (Lesson XII)

Verses 4-5: Each one of us has a body, but that body has many parts. These parts don’t all do the same thing. In the same way, we are many believers, but in Christ, we are all one body. We are the parts of that body, and it takes each part working together to make up that one body.

Paul now expounds on why individualism is not part of the body of Christ. As we noted before, while there are different kinds of gifts, it is one and the same Holy Spirit who dispenses them.¹ He then uses the human body to illustrate how one object may consist of many parts.² And since the church is seen as the body of Christ, Paul tells the Ephesians: “We are to grow up and be more like Christ. He is the leader of the church. Christ has put each part of the church in its right place. Each part helps other parts. This is what is needed to keep the whole body together. In this way, the whole body grows strong in love.”³

Paul also likens this E Pluribus Unum factor with holy communion. He tells the Corinthians: “There is one bread, and many of us Christians make up the body of Christ. All of us eat from that bread.”⁴ He goes on to make a point about how all members should concentrate on their individual gifts and how they benefit the whole body: “The body is not one part, but many parts. If the foot should say, ‘I am not a part of the body because I am not a hand,’ that would not stop it from being a part of the body. If the ear should say, ‘I am not a part of the body because I am not an eye,’ that would not stop it from being a part of the body. If the whole body were an eye how would it hear? If the whole body were an ear, how would it smell? But God has put all the parts into the body just as He wants to have them. If all the parts were the same, it could not be a body.”⁵

Paul emphasized to the Ephesians how this unity should affect and control our attitudes and ethics with one another: “Stop saying things that are not true about each other. Tell the truth to your fellow believer. We all belong to the same body.”⁶ Also, be ready to help and care for one another as joint members of the body of Christ because in so doing Christ is honored.⁷ Not only that, but Paul also equated all the sufferings and disadvantages he had been through as a continuation of the passion of Christ.⁸ He also admonished the members of the church in Colossae not to allow those who considered themselves as spiritual know-it-alls to bring disharmony to the body by telling everyone what they should eat or drink, how to spend their time and energy. Said Paul: “Such people do not represent Christ. Christ alone is the Head. We Christians make up His body. We are joined together as a body is held together. Our strength to grow comes from Christ.”⁹

When it comes to the subject of all God’s children being members of one organism, early church scholar Origen says that when one believer gives all their energy to understand the wisdom of God and the teaching of the Word; they are an eye for the whole body. One other is wholly dedicated to looking after the needs of the brethren and of the poor; they are the body’s hand. Then another is an attentive listener seeking to discern the voice of God through His Word, they are the body’s ear. And yet another is busy taking the Gospel to those who’ve never heard while healing the sick along the way, they are without any doubt a foot of the church body. Each of these has their special calling, but the body can function properly without the others.¹⁰”¹¹

Then several other early church teachers offer their insights. For instance, Ambrosiaster thinks that by using the example of the human body Paul teaches that it is impossible for anyone to do anything useful when not attached to the body. Furthermore, they are all tied together by reason that they share one heart and are energized by the same blood. But most of all, there is but one head and that is Jesus Christ. For this reason, believers ought to behave kindly toward one another with care, because they need each other’s gifts¹².¹³ Also, Chrysostom makes the point that Paul does not say that one person received more and another less of God’s spiritual gifts but only that they are varied. We all have different functions, yet we are all part of one and the same body.¹⁴

Then Pelagius sees Paul’s reason for this was to promote harmony so that they could work together to accomplish a single goal with each one making their individual contribution through the spiritual gifts given to them. Everyone knows that most people identify one of the hands and one of the feet as the dominant member. That’s why we refer to someone as being left-handed or right-handed. The same with the body of Christ. There may be two in the body that serve as the hands, but it would be easy to see which one was dominant. Pelagius also notes that as individual members, no one should claim all the spiritual gifts. This might have an intimidating effect on the others so that they remain quiet and let one member assume total control.¹⁵

But that’s not all. Other early church leaders express their concern that as one body, members should always take notice of others in the operation of the body. Clement of Alexandria was concerned because he saw divisions among some congregations where members were tearing each other to pieces. All this did was make the body lame and inefficient. Had they forgotten that they were all members with one another in one body¹⁶?¹⁷ Ambrosiaster also contends that since we are one body we are to love each other as we love Christ. This was one of our Lord’s commands.¹⁸ So instead of criticizing each other we should encourage and support one another. That way, the body of Christ is made more efficient because its members work in harmony.¹⁹ Then another scholar makes the point that the bond that holds us together cannot be depended upon to hold us together unless we are bound together with love. A healthy body is a unified body. Each member making their contribution so that the body reaches its goal and accomplishes its mission²⁰.²¹

John Calvin says here that the very thing which Paul had previously said of the distribution of spiritual gifts according to each person’s measure of faith, he now confirms by making reference to the believer’s vocation to which they are called. The whole purpose of such calling is that they may unite together in one body. That’s why Christ has ordained a fellowship and connection between the faithful similar to that which exists between the members of the human body. Calvin says that believers cannot unite together into such a union on their own. Rather, they themselves become the bond for such unity. In other words, just because believers meet together in one place and sing the same hymn in unison does not mean they are a united body of Christ. Only when individual spiritual gifts operate in harmony do they become one body.

Calvin goes on to point out that by applying this spiritual likeness Paul proves how necessary it is for each person to accept what is suitable to their own attitude, ability, and calling. But although this similarity has various parts, we must focus on the overall objective – since the members of the same body have distinct offices and all of them are different, let no one assume that they possess all powers needed for the body by claiming the offices of others for themselves. This is why although God distributed a variety of gifts to us, it is He alone who determines the order in which He wants those gifts to operate. That’s why everyone must conduct themselves according to the measure of their faith and not to thrust themselves into what belongs solely to others. Let no one seek to possess all the gifts for themselves; let them be content with their portion and willingly abstain from meddling in the offices of others. When the Holy Spirit brings us into such harmony, He will also make us aware of our fellow believers and the gifts they have to contribute to the common good of the body²².²³

When it comes to explaining how we are all members of one body in Christ, Robert Haldane rejects the idea of this being the sole possession of one church, such as the church at Rome to which this letter was written. The body of Christ is the church which embraces people of all ages, and of all countries. The feeblest disciple who has yet to learn all about his Master’s will still have a useful place in the body. Whatever church refuses to receive any Christians from other churches because they don’t believe exactly the way they do, are putting their doctrines ahead of the teachings of Christ. Haldane believes that not only is it wrong to refuse admission to the one’s Christ knows as His people, but to admit those of whom He said, “I do not know you.”²⁴ All those who are united with Christ are also united with each other. Members who live in the most remote places on earth are united with other members around the world by their union with the body of Christ.

That’s why Christians ought to love those of another group of believers as though they belong to their group. The Apostle says no man ever hated his own body and still loved his wife. For by loving his wife he loves himself.²⁵ For the same reasoning, when Christians love each other they are loving themselves. That’s why Christians in the body of Christ who are looked at individually are also accepted as part of the worldwide congregation of believers. After all, the same sacrifice redeemed them from sin, the same blood washed them clean of sin, the same Spirit made them alive in Christ, and on the day of resurrection, they will all be called out of their graves in unison. Knowing all this should unite believers everywhere in a powerful bond of unity.