Down an Unfamiliar Road

In a play written by James Shirley (1596-1666), an English poet and dramatist, titled: “The Contention of Ajax and Ulysses, for the Armor of Achilles,” six princes are carrying the body of Ajax to the temple when a wise man named Calchas, who was walking with them, made the statement: “Only the actions of the fair-minded smell sweet and blossom in the dust.”¹

These words came at the end as Calchas spoke posthumously to Ajax as he laid on a stretcher while being carried. Calchas said: “The garlands wither on your brow; then boast no more your mighty deeds. Upon Death’s purple altar now see where the victor-victim bleeds: Your heads must come to the cold tomb.”² In other words, all your trophies and awards will now be relics of the past. Both winners and losers end up at the same place – their inevitable appointment with death.

One of the most revered and hallowed grounds in the USA is the National Cemetery in Arlington County, Virginia, across the Potomac River from Washington, D.C. Here the remains of our most valiant and beloved casualties of America’s conflicts are laid to rest. As far as I know, there is no National Cemetery for our most infamous criminals and murders.

I read where someone suggested that this poem by Shirley is loosely based on the sentiments found in Psalm 122. It reminds us that we all have a destiny, where all of our acts and words in life will be immortalized for others to appreciate. Years ago we used to sing a song that goes: “Precious memories, how they linger, how they ever flood my soul. In the stillness of the midnight, precious, sacred scenes unfold.”³

As the wise man, Calchas said: “Only the actions of the fair-minded smell sweet and blossom in the dust.” I’m sure, all of us want our journey here on earth to become a precious memory to someone after we’re gone. But the only way to ensure that it will be is to live life in such a way that we will be missed for all the right reasons. Remember, our acts of love and kindness can become treasures in someone’s heart and mind, so we need to contribute as much as we can while we’re here. – Dr. Robert R Seyda

While mathematics was never my best subject in school nor my favorite, I did get to appreciate its value a whole lot more after I got out of school. But when we see its genius in the light of God’s Word, it takes on a whole new meaning. Watch this presentation, and let it speak to, especially at the end. Remember, those who endure until the end will be satisfied. – Dr. Robert R Seyda

(Click on internet hyperlink below. If that does not work, copy and paste internet address below in your browser address bar)

http://www.rogerknapp.com/inspire/mathGod.html

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part VIII)

The Apostle Paul wanted to make sure that the believers in Rome did not get the idea that they were trying to please God and thereby make themselves look good. He did not want them to be applauded for all that was accomplished in the name of Christ. Just like he told the Corinthians: “Whatever you do, do it for the glory of God.”¹ He repeated this same refrain to the Colossians: “Everything you say and everything you do should be done for Jesus your Lord. And in all you do, give thanks to God the Father through Jesus.”² The benefits of doing all things for the glory and honor of God are not temporal, but eternal. That’s why Paul told young Timothy: “Now it has been shown to us in the appearing of our Savior Christ Jesus when He destroyed death and showed us the way to have life. Yes, through the Good News Jesus showed us the way to have life that cannot be destroyed.”³

Several early church scholars add their comments to this verse. For instance, Origen points out: “In saying this, Paul indicates that those who desire to do good will have to struggle and will suffer for it.… Therefore patience is necessary.”⁴ Also, Pelagius remarks: “The reward for well-doing is awaited with patience because it is not given in this life.⁵ The glory is that with which the saints will shine like the sun.⁶ Nothing is greater than the honor of the children of God, on account of which they will judge even the angels.”⁷ Then, Theodoret wrote: “Well-doing is for a time, but the reward is eternal. Moreover, eternity applies not only to life but to honor, glory and immortality as well. Paul wanted to show that there are many rewards for those who are good.”⁸

John Calvin, the Reformist, gives his view: “For it is perseverance when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan is not in favor of them coming to the Lord unhindered. Rather, he strives by numberless hindrances to obstruct them and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honor, he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek Him, without striving, at the same time, for the blessedness of His kingdom.”⁹

John Bengel makes the point that the rewarding factor in the believer living for God’s honor, is not the mere fact that they continue to do good, but that they are patient and through endurance keep up their good work for the glory of God the Father.¹⁰ In such cases, God is more interested in commitment and faithfulness than success by human standards. Henry Alford also agrees with Bengel on the emphasis of endurance in the text. He points out that the term “well-doing” is singular. This indicates moral character, on the whole, the general course of life and action.¹¹ The importance here is that while many may be able to go around performing good deeds, some may do so for selfish reasons, others for publicity, and yet others as a cover-up for bad behavior. God is only impressed by those who do so out of their love for Him and in gratitude for His graciousness.

H. A. Ironside has this to say: “Mankind will be judged by the light they have had, not by the light they never knew. Eternal life is offered to all who ‘by patient continuance in well-doing seek for glory, honor, and incorruptibility.’ (Observe it is not immortality, but incorruptibility. The distinction is of great importance, though the two terms are often confounded in the Authorized Version.) If any were so characterized, it would prove that there was a divine work in the soul; but where is the natural man who so lives? Well then, ‘unto them that are contentious and do not obey the truth, but obey unrighteousness,’ there can but be meted out in the day of judgment ‘indignation and wrath, tribulation, and anguish, upon every soul of man that does evil,’ whether privileged Jew or ignorant Gentile.”¹²

F. F. Bruce has this comment: “Paul is not teaching salvation by works here, but emphasizing God’s impartiality as between Jew and Gentile. Cf. Peter’s surprised confession in Acts 10:34–35: ‘Truly I perceive that God shows no partiality, but in every nation anyone who fears Him and does what is right is acceptable to Him.’ God showed His acceptance of the Gentile Cornelius, to whom these words were spoken, by sending Peter to him with a message by which he and his household would be saved (Acts 11:14).”¹³

Verse 8: But others are selfish and refuse to follow truth, even if it causes discord. God will show His indignation through retribution.

Paul was not as worried about the influences from the outside on these believers, as much as he was concerned about the friction from inside the body of believers. These were the ones who did everything to please those around them rather that the One above them. He was speaking about those filled with selfish ambition only to accomplish what made them look good, even if it meant going against what they knew to be true. Solomon described them as those whose pride causes arguments and strife.¹⁴

When Paul wrote to the Corinthians, he mentioned that he had received word that some members were arguing over whether a man who prophesies or prays while wearing a shawl on his head is being disrespectful to God, while at the same time criticizing a woman who prophesies or prays without any covering on her head. Then, they got into the matter of hairstyles, and no doubt many other issues. Paul finally told them: “Decide this for yourselves… However, if anyone wants to argue about it, the fact remains that we have no such custom, nor do the Messianic communities of God.”¹⁵

But Paul saw a bigger picture than minor things such as covering one’s head during prayer. He wrote to Timothy: “Some people will teach what is false and will not agree with the true teaching of our Lord Jesus Christ. They will not accept the teaching that produces a life of devotion to God. They are proud of what they know, but they understand nothing. They are sick with love for arguing and fighting about words. And that brings jealousy, quarrels, insults, and evil mistrust. They are always making trouble because they are people whose thinking has been confused. They have lost their understanding of the truth. They think that devotion to God is a way to get rich.”¹⁶ Paul also warned Titus: “Stay away from those who have foolish arguments, who talk about useless family histories, or who make trouble and fight about what the Law of Moses teaches. These things are useless and will not help anyone.”¹⁷

It isn’t so much that such people do not know the truth or the right way, it’s that they believe they are above such authority and want everyone to do things their way, regardless of what the Word of God has to say about it. Was that a new thing? No! Job spoke about it in his day: “Some people rebel against the light. They don’t care to find out what God wants. That’s why they don’t live the way He wants.”¹⁸ On the other hand, Isaiah has this to say: “People who respect the Lord also listen to His servant. That servant lives completely trusting in God without knowing what will happen. He really trusts in the Lord’s name and depends on His God.”¹⁹

You may have heard it often said: “Ignorance of the law is no excuse.”²⁰ But in this case, it is not a matter of not knowing the law, but refusing to obey the laws that are known. In writing to the believers in Thessalonica, the apostle Paul says that when the Lord Jesus is revealed from heaven with His mighty angels in a flame of fire, parceling out [full and complete] vengeance to those who do not [seek to] know God and to those who ignore and refuse to obey the gospel of our Lord Jesus [by choosing not to respond to Him].²¹

After the incident where Nicodemus came to Jesus by night,²² John goes on the say: “People who believe in God’s Son are not judged guilty. But people who do not believe are already judged because they have not believed in God’s only Son. They are judged by this fact: The light has come into the world. But they did not want light. They wanted darkness because they were doing evil things. Everyone who does evil hates the light. They will not come to the light because the light will show all the bad things they have done. But anyone who follows the true way comes to the light.”²³ It’s like people today who know there is a Bible; they know there are churches where the Bible is taught and preached, but they refuse to read or listen because they don’t like what it says.

In writing to the Thessalonian believers, Paul gives this warning: “When that Man of Evil comes, it will be the work of Satan. He will come with great power, and he will do all kinds of false miracles, signs, and wonders. The Man of Evil will use every kind of evil to fool those who are lost. They are lost because they refused to love the truth and be saved… They will all be condemned because they did not believe the truth and because they enjoyed doing evil.”²⁴ And the letter to the Hebrews contains this insight: “Brothers and sisters, be careful that none of you has the evil thoughts that cause so much doubt that you stop following the living God.”²⁵ You could say, it’s like giving someone a compass to keep them from getting lost, but they refuse to accept what the compass says, so they go in the direction they think is best for them.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part VII)

Several early church scholars have something to say about those who keep on sinning without fear. In the writings of Ambrosiaster, we read: “Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners because it is the day on which they will be punished.”¹ This is another way of saying, that all the punishment stored up by those who flaunt and ignore God’s pleas for reconciliation with the mistaken idea that as long as they are not punished in this world, there will be nothing to fear, will receive their punishment, with interest. Apollinaris of Laodicea put it this way: “The Savior says the same thing: ‘He (the Son) will repay every man for what he has done.’”² In other words, they will get what’s coming to them because they kept depositing it in their Judgment Day Account.

Reformer John Calvin comments on how God will repay everyone based on what they have earned for their deeds. He writes about those who are blind to the fact that the wickedness of their hearts was not well hidden, and did not provide a proper disguise for their empty works. Calvin points out the real character of the righteousness of works, even that which they supposedly performed for God. He did this, lest they should feel confident that what they did with their empty words and trivial deeds was enough to pacify Him. Calvin believes that by the Lord returning the wickedness of the wrongdoer with just retribution, it will rightly recompense them with what they deserved.

John Bengel emphasizes that Paul is describing, here in general terms, those who will be spared life and those who will not at the end. This has nothing to do with how salvation is obtained or lost. Therefore, this passage should not be used as an argument for the merit of good works.³ Henry Alford agrees. To him, the Apostle is speaking of the general system of God in governing the world, – the judging according to each man’s works – punishing the evil, and rewarding the righteous. But it does not deal with how righteousness is attained so that such actions can be rewarded. Says Alford: “The neglect to observe this has occasioned two mistakes: (1) an idea that by this passage it is proven that not faith only, but works also in some measure, justify before God; and (2) an idea that by ‘well doing’ here is meant faith in Christ.”⁴ Alford goes on to say, that Paul is merely establishing the fact that everywhere and in everything, God will punish evil while rewarding good.

When I pastored out in the western part of the Dakotas, many of my members were farmers and ranchers. It was normal to see signs posted on their fences that read: “Caution, Electric Fence” or “Danger, Electric Fence.” When anyone passing by ignored those signs and tried to climb over the fence they received a shock strong enough to make them let go in a hurry, and continued feeling the charge in their bodies for hours. The electric fence was not meant to kill, only send a shock warning. If they tried to sue the rancher, they would lose every time. The judge would simply ask them why they did not heed the warning on the sign. The same is true with God’s Word. God’s intention is not to kill when His Word is violated, but He will, from time to time, shock people into reality. However, should someone ignore the shock, they will eventually pay the highest price for their disobedience.

Calvin also points out that God will crown those with good works, but not on account of any earned credit. Although it declares what reward good works will reap, it does by no means show what they are worth, or what price is due. And it is an absurd inference, to deduce merit from reward.⁵ To make this a little simpler, Calvin is saying that the punishment received by those who tried to fool God with their meaningless works as a cover for the sinful deeds they were doing, is something they earned. But what the good and faithful servant receives is not based on merit but on the graciousness of God because of the price He paid for their salvation, to begin with.

Charles Hodge gives his view of what Paul is saying here. Says Hodge: “This is the fourth important principle which the apostle teaches us that regulates the judgment of God. He will judge men neither according to their professions nor their relations, but according to their works. The question at His judgment bar will be, not whether a man is a Jew or a Gentile, whether he belongs to the chosen people or to the heathen world, but whether he has obeyed the law. The question has been asked, how the declaration that God will render to every man, whether Jew or Gentile, according to his works — to the good, eternal life, to the wicked, indignation and wrath — is to be reconciled with the apostle’s doctrine, that no man is justified by works, that righteousness and life are not by works, but by faith, and through grace. In answering this question, two things are to be born in mind. The first is, that notwithstanding the doctrine of gratuitous justification, and in perfect consistency with it, the apostle still teaches that the retributions of eternity are according to our works. Only the good are saved, and the wicked only are condemned.”⁶ In other words, Hodge is saying that when the books are opened, and works are examined, only those whose works show that they were done with the help of God and in honor of God will be determined eligible through Christ for everlasting life. Meanwhile, those whose works are considered as trash to be burned will show that they did nothing to honor God and therefore there is nothing in their lives that display the presence of Christ so they will be turned away into everlasting punishment.

Charles Spurgeon has an eloquent way of commenting on this subject: “Since the actions of men are evidently left unpunished now, and high-handed sin holds power, there must come a righting of the wrong and a clearing of the just. The Judge of all the earth must do right, and how can this be but by a final adjustment in which it shall be clearly seen that though the wicked prosper for a while, they are as bullocks fattening for the slaughter; and though the righteous suffer for a while, it is but as the gold suffers in the furnace, that it may come forth purified. Every heart that has ever groaned under the oppressor’s wrong, every soul that has ever writhed under the proud man’s abuse, must feel that there must be an end to the reign and riot of evil and a time in which innocence shall be avenged. Every Job may lift himself up before his false accusers, and say, ‘I know that my Avenger lives and that he will stand at the latter day upon the earth.’”⁷

Verse 7: Some people live for God’s glory, for honor, and for life that cannot be destroyed. They live for those things by always enduring to do good. God will grant them eternal life.

Paul is pointing out that while some do everything they can to work against the Will and Word of God, there are those who stand tall and resist every effort to be calmed or quieted in their defense of God’s new agreement and their allegiance to His eternal Word. The key fact is that they do not take such an active stance and commitment because they are paid to do so, but they do it out of love for the one who died for them on Calvary so that they might have everlasting life.

Is this idea of living with God’s reward of eternal life in mind a novel idea. No! It should it be seen as God’s way of holding our future in His hands while demanding a ransom for our souls. However, that redemption price was already paid on Calvary, making both salvation and eternal freely given. We can trace this conflict between righteousness and unrighteousness back to the days of Job where it is said: “The innocent are perplexed with all those hypocrites who are against God. Yet, those who do right will continue to do what is right. Yes, those who are not guilty grow stronger and stronger.”⁸ That’s why the Psalmist David offered this encouragement in his hymn: “Put your hope in Adonai, be strong, and let your heart take courage! Yes, put your hope in Adonai!”⁹

Solomon put it so elegantly when he wrote: “We are still alive because the Lord’s faithful love never ends. Every morning He shows it in new ways! You are so very true and loyal! I say to myself, “The LORD is my God, and I trust Him.” The Lord is good to those who wait for Him. He is good to those who look for Him. It is good to wait quietly for the LORD to save them.”¹⁰ All it takes is being patient in faith, trust, and love. Jesus echoes this same thought in His words of encouragement: “There will be so much evil in the world that the love of many believers will grow cold. Yet, the ones who remain faithful to the end will be saved.”¹¹ Based on this, Paul was able to send word to the Galatians: “We must not get tired of doing good. We will receive our harvest of eternal life at the right time. We must never give up.”¹²

We also read where the word went out to Jews scattered around the world who had accepted Jesus as the Messiah: “We don’t want you to be lazy. We want you to be like those who, because of their faith and patience, will get what God has promised… Abraham waited patiently for this to happen, and later he received what God promised.”¹³ And later on, the author of Hebrews states further: “Don’t lose the courage that you had in the past. Your courage will be rewarded richly. You must be patient. After you have done what God wants, you will get what He promised you.”¹⁴ Even the apostle James felt so strongly about believers continuing to carry out God’s will in helping others, that he used the illustration of how a farmer patiently waits for the crop to come in.¹⁵ The subject being discussed here is not just one’s faith in God and His Word, but how that faith is faithfully expressed to others.

1 Ambrosiaster: On Paul’s Epistles, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part VI)

The earliest of church scholars, Irenaeus, see this portion of Paul’s letter as a warning to those who fear no punishment from God for their actions, thinking their sins have been overlooked or ignored by Him out of benevolence. But Irenaeus says: “Those who depart from God and despise His precepts, and by their deeds bring dishonor to Him who made them, and by their opinions blaspheme Him who nourishes them, heap upon themselves the most righteous of judgments.”¹ And, another commentator of that same era adds: “The one who hopes he can get away with his sins not only remains unconverted and intractable but will continue to sin more seriously, sure that there will be no future judgment. He has an impenitent heart, unaware that he is storing up punish for himself on the day of judgment.”²

Several other early church scholars add their thoughts. For instance, Chrysostom says: “When a man is neither softened by goodness nor turned back by fear, what can be harder than he is?… The true originator of wrath is the one who has stored it up, not the one who judged, as Paul makes plain. For he says ‘you are storing up wrath for yourself,’ not ‘God is storing up wrath for you.’”³ Then, Gennadius of Constantinople remarks: “God’s patience toward you gives you the opportunity for every kind of wickedness. Realize clearly therefore that you are storing up wrath for yourself because of your hardness.”⁴ Also, another early church writer who wrote under the name Constantius said: “Before the revelation of God’s righteous judgment comes to you, that day says to everyone: ‘Behold the man and behold his works.’ We must be converted to Christ all the more quickly, therefore, lest we are deprived of our body by a hard heart and found naked, without the faith of Christ which was promised to us by the Law and the Prophets.”⁵

This storing away of self-inflicted punishment reminds me of the story of radical Islamic terrorists in a northern Iraqi town a few years ago, who were digging underground bunkers to hide from American bombing raids. They kept piling the excavated dirt in rooms inside the house so it wouldn’t be seen by spy drones flying above. The only problem was after they filled up all the rooms with dirt they were in danger of blocking their way of getting outside for food and water. In other words, while they were hiding from the wrath of opposition forces, they were storing up some wrath of their own making.

Another early church scholar commented on Paul’s words about such folly by saying: “Unaware that you are sick, you use the only cure in order to sustain even greater wounds.… Rejected kindness leads in the end to severer judgment, so that the man who refused to be touched by mercy is afflicted with punishment.”⁶ And Caesarius of Arles writes: “If a person sins once or even twice and then without excuses has recourse to the healing of repentance, he will recover his former good condition without any delay. But if he begins to add sin upon sin and prefers to acquire an infection by concealing or defending the wounds of his soul rather than cure them by confession and repentance, it is certain that these words of the apostle will be fulfilled in him.”⁷

Reformist John Calvin gives this advice: “This is a remarkable passage: we may, therefore, learn what I have already referred to — that the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, will increase their condemnation; for an account of them all will be required: and it will then be discovered, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God’s bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure.”⁸

John Bengel hears Paul saying: “Listen, O man, you think you are treasuring up all this blessedness. How much can a man layup, in the many hours of his life, in either direction (Matthew 18:24; 1 Timothy 6:18). This implies that the sentences of divine wrath are stored up little by little; to be brought forth in full.”

Adam Clarke makes this point: “The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding [verse]. As surely as you despise, or neglect to improve the Riches of God‘s Goodness, so surely you will share in the Treasures of his Wrath. The punishment will be proportioned to the mercy you have abused.”⁹ And the great orator Charles Spurgeon expressed it this way: “See yonder men and women; they are dancing merrily. Though all overhead are black [clouds], not a drop of rain has fallen yet. Mark how they are marrying and giving in marriage, for not a lightning bolt has yet been launched. Who are these? Alas! Poor wretches, these are the men for whom the Judge is treasuring up wrath against the day of wrath. For them, He is reserving fire and brimstone, hot coals of juniper, and terrible destruction. They look over at yonder pilgrims made slightly wet by the storm; they make a mock of yonder poor converted ones, trembling as they hear the rolling thunder. They say, ‘We hear no tempest; it is all a delusion, there is no storm.’”¹⁰

H. A. Ironside shares this: “A recognition of the evil is not necessarily power to overcome the evil. Culture does not cleanse the heart nor education alter the nature; and it is against the doer of evil that the judgment of God according to the truth will be rendered. To praise virtue while practicing vice may enable one to get by with his fellow man, but it will not deceive him who is of purer eyes than to behold iniquity… Men are inclined to consider that God is condoning their ways, if ‘sentence against an evil work is not executed speedily,’ whereas He waits in long-suffering mercy that men may have the opportunity to face their sins and own their guilt, thus finding mercy.”¹¹ Ironside then tells the story of an elderly lady who was laughed at because of her belief in the lake of fire and brimstone because her critic said, there wasn’t that much brimstone to be found in any one place. Without hesitation, the wise lady responded, “Everyone will be bringing their own brimstone with them!”

Charles Hodge sees this part of Paul’s admonition as being directed at a faction in the congregation of believers in Rome. He writes: “The goodness of God, so far from being a ground of reasonable expectation that we shall ultimately escape punishment, becomes, when abused, an aggravation of our guilt. This principle the apostle here applies to the Jews, who, through their abuse of the peculiar mercy of God, were treasuring up wrath for themselves.”¹²

Verses 5b-6: You will be punished on the day when God reveals how He deals with people. He will repay everyone what they have earned for their deeds.

Over the centuries there have been numerous occasions when God’s faithful have shaken their heads in astonishment when they see the wicked go unpunished for their evil deeds, and their wayward brothers and sisters continue to prosper even though they have forsaken the highway of holiness. But Paul wanted everyone in Rome to know that judgment day was coming and no one would escape punishment. The wise man Job said it the best: “God will never do anything to be mean! God All-Powerful will never do something unjust. He pays us back for what we have done. He gives us what we deserve.”¹³ David put it this way in his psalm: “All authority belongs to God. Mercy belongs to you, O LORD. You reward everyone based on what they have done.”¹⁴

Solomon cautioned everyone: “Do not envy evil people or wish you were with them.”¹⁵ That would be like seeing people partying on a luxury cruise ship that is headed for an iceberg and wishing that you were onboard. And Isaiah wanted this message to be spread everywhere: “Tell the righteous that blessings will come to them. They will taste the fruit of their labor. How horrible it will be for the wicked! Disaster will strike them. What they have done will be done to them.”¹⁶ God told Jeremiah: “I, the Lord, search minds and test hearts. I will reward each person for what he has done. I will reward him for the results of his actions.”¹⁷ That’s why this word came to the prophet Ezekiel when some in Israel were saying that God’s way of treating people was unfair: “I will judge each of you by what you have done.”¹⁸

So when Jesus came with the Good News, He reinforced what all the prophets had said: He told His disciples: “The Son of Man will come with His angels in His Father’s glory. Then He will pay back each person based on what that person has done.”¹⁹ That’s why the Apostle Paul spread the word among the Corinthians, who were quarreling over who should get the credit for what was being done among them, by saying: “The one who plants and the one who waters have the same goal, and each will receive a reward for his own work.”²⁰ Then he tells the church leaders not be in a hurry to set the record straight. Paul wrote: “Don’t judge anything before the appointed time. Wait until the Lord comes. He will also bring to light what is hidden in the dark and reveal people’s motives. Then each person will receive praise from God.”²¹

Later, Paul wrote to the Corinthians again and told them: “All of us must appear in front of Christ’s judgment seat. Then all people will receive what they deserve for the good or evil they have done while living in their bodies.”²² Paul was even more adamant when he wrote to the Galatians: “Make no mistake about this: You can never make a fool out of God. Whatever you plant is what you’ll harvest. If you plant in the soil of your corrupt nature, you will harvest destruction. But if you plant in the soil of your spiritual nature, you will harvest everlasting life.”²³ So now we can see why Paul was passing on this same message to the believers in Rome.

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part V)

Early church scholar Ambrosiaster also has things to say about people who abuse God’s kindness: “Paul says this so that no one should think that he has escaped, just because God’s goodness has allowed him to go on sinning. Nor should anyone think that God’s patience is to be despised, as if He did not care about human affairs, but rather, understand that God keeps it to Himself because His judgment is not promised in this life… For in order to reveal the terror of future judgment and that his patience should not be despised, God said: ‘I have been silent. But shall I be silent forever?’¹ Thus the man who has been punished and has not repented will repent when he sees the future judgment of God, which he has spurned. Then he who thought that the longsuffering of God’s goodness, was something to laugh at, will not hesitate to beg for mercy.”²

Another scholar emphasizes this same point: “Do you imagine you can act with impunity just because God does not punish immediately.… Listen to the words of Scripture: ‘The Lord is not slow with His promises … but is forbearing toward you, not wishing that any should perish but that all should reach repentance.’³ The Lord is good in as much as He waits, and fair-minded in everything He punishes.… People may go far astray because of God’s patience because He does not want to punish sinners immediately. And because He delays, people suppose that either He does not care at all about human affairs or that He overlooks sins.”⁴

Reformist John Calvin makes it clear that he does not see any dilemma here between people sinning now and God’s judgment being issued later. He understands that some individuals who are blessed in this life with prosperity, and think that they have in some way merited the Lord’s kindness by their good deeds. However, this simply leads to their contempt for God growing even stronger. Says Calvin, “The Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, is gracious to them, since the design of His benevolence is far different, and that is, to convert sinners to Himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of His great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of His paternal goodness, yet, as He often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to Him, while He kindly and bountifully supports them.”⁵

John Bengel also believes that people who are not aware of God’s judgment of things that are bad will become despisers of that which is good. They don’t understand that by His goodness, God holds back His wrath until the time comes when it will be revealed.⁶ And Henry Alford notes that by ignoring such goodness, tolerance, and patience on God’s part, the sinner fails to understand that it is God’s way of leading them to salvation. Alford says to those who think this way: “This is its intent and legitimate course, which thy blindness will frustrate.”⁷

Verses 4b: But you think nothing of His kindness. Maybe you don’t yet understand that God is being kind to you so that you will decide to change your lives.

Adam Clarke points to this factor of “not knowing,” meaning not acknowledging that this goodness of God which has so long manifested itself in patience and longsuffering, leads people to repentance – was designed to accomplish this blessed end; which their lack of consideration and acknowledgment has rendered, up to now, ineffectual. Clarke says: “This was a maxim among the Jews themselves; for, in Synopsis Zohar, it is said: – ‘The holy blessed God delays His anger against the wicked, to the end that they may repent and be converted.’”⁸

Charles Hodge also drives home this point: “Ignorance [is] – not knowing, not understanding; and here, not comprehending the true nature and design of something. Men abuse the goodness of God because they do not rightly apprehend that instead of indicating a purpose not to punish, it is designed to lead them to forsake their sins. The goodness of God leads us to repentance, because it allows us our duty towards a Being who is so kind, and because it gives us ground to hope for acceptance.”⁹

And the great preacher, Charles Spurgeon, adds his concept of God’s patience with sin. He writes: “The goodness of God to a man of evil living is not intended to encourage him to continue in his sin, but it is meant to woo and win him away from it. God manifests His infinite gentleness and love that He may thereby kill man’s sin; and that, by His tender mercy, He may win man’s hard heart unto Himself; and that, by His abundant lovingkindness, He may awaken man’s conscience to a sense of his true position in his Maker’s sight, that he may turn away from the sin which he now loves, and may seek his God, whom he has despised and neglected.”¹⁰

Verse 5a: But you are so stubborn! You refuse to change. So you are making your own punishment greater and greater. You will be punished on the day when God will show His anger.

Apparently, the apostle Paul had communicated with these people before, because he now writes that whatever message was sent to them they refused to accept. It also suggests that the very ones he was targeting in this community of believers were Jewish, and their hardheadedness was keeping them from receiving all that God had in store for them. Why would anyone wait until they were threatened by circumstances of their own making before they make a change? Paul is saying that such an attitude will only result in the backlash being greater and more forceful because of all the pent-up punishment it unleashes.

For instance, King Hezekiah wanted to bring revival to Israel so that they would turn back and start worshiping their living God, not the idols they were now offering sacrifices to. So he sent out this message: “Children of Israel, turn back to the Lord, the God who Abraham, Isaac, and Israel obeyed. Then God will come back to you who are still alive and have escaped from the kings of Assyria. Don’t be like your fathers or your brothers. The Lord was their God, but they turned against Him. So He made people hate them and speak evil about them. You can see with your own eyes that this is true. Don’t be stubborn as your ancestors were. But obey the Lord with a willing heart. Come to the Temple that He has made to be holy forever. Serve the Lord your God. Then His fearful anger will turn away from you.”¹¹ Even the Jews admit that most of the trials and tribulations Israel went through in the wilderness of Sinai, and later during their captivity in Babylon and Persia, resulted from their stubbornness and unwillingness to bow to God’s authority.

Solomon put such egotistical obstinacy in perspective when he wrote: “Some people refuse to bend when someone corrects them. Eventually, they will break, and there will be no one to repair the damage.”¹² When the descendants of Jacob became arrogant and insisted on going their own way, God sent them a message through the prophet Isaiah to explain why things had suddenly gone so wrong. God said: “Long ago I told you what would happen. I told you about these things. And suddenly I made them happen. I did that because I knew you were stubborn. You were like iron that will not bend, with heads as hard as bronze.”¹³ It got so bad that God told the prophet Zechariah: “I called to them, but they did not answer. So now, if they call to me, I will not answer.”¹⁴ It may have been that the words of the Psalmist were going through Paul’s mind: “If only today you would listen to His voice: Don’t harden your hearts.”¹⁵

In other words, don’t wait until you fall into a trap you can’t get out and then hear the Holy Spirit say, “I told you so.” Ask for directions now so that you can avoid the trap altogether. There is a popular English idiom that can be traced back to a book written in 1837 where a tinker – a man who travels from place to place fixing things, says: “It’s better to be sure than sorry.”¹⁶ This was the apostle Paul’s sentiment as well. We all may know someone who complains again and again about some physical health problem, or a knocking sound under the hood of their car or cracks in the foundation of their house, but no matter how many times they are encouraged to get it taken care of they keep putting it off. When an emergency situation finally results and they seek help, the cost of the medicine or repairs is often three to four times as expensive as it would have been had they requested assistance, to begin with. The same can be said of our spiritual health and the house we supposedly built on the rock, but it ended up that we built it on the sand.¹⁷

The song that Moses wrote, after delivering the Torah to the priests, has a line in it that I’m sure caught the attention of the people every time it was sung. It had to do with what would happen if the people of Israel became unfaithful to what was written in the Torah. It reads: “The Lord says, ‘I am saving that punishment. I have it locked up in my storehouse! I will punish them for the bad things they did. But I am saving that punishment for when they slip and do bad things. Their time of trouble is near. Their punishment will come quickly.’”¹⁸ Solomon expressed this same thing his own way by saying: “When you face God’s punishment, having lots of money won’t help. Only living right will save you from death.”¹⁹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part IV)

The apostle Paul did not want the believers in Rome to forget the richness of God’s unconditional love and grace. When God introduced Himself to Moses on Mount Horeb in Sinai, He responded to Moses’ request that He define Himself. His reply was: “Yahweh, the Lord, is a kind and merciful God. He is slow to become angry. He is full of great love. He can be trusted. He shows His faithful love to thousands of people. He forgives people for the wrong things they do, but He does not forget to punish guilty people.”¹ Yes, says the psalmist Asaph, “God was merciful. He forgave their sins and did not destroy them. Many times He held back His anger. He never let it get out of control. He remembered that they were only people.”² In this way Paul admonished the Roman believers not to misinterpret God’s grace and patience as a lack of interest or care.

Instead, Paul invoked the same message the prophet Isaiah gave Israel: “The Lord is waiting to show His mercy to you. He wants to come and comfort you.”³ So Paul was also asking the Romans to do what Isaiah asked the Israelites to do: “Remember the kind things the Lord has done and don’t forget to praise Him. The Lord has given many good things to the family of Israel. He has been very kind to us. He has shown us mercy. He said, ‘These are my people. These are my real children.’”⁴

Paul was also able to tell young Timothy that he had experienced God’s patience firsthand: “I was given mercy so that in me Christ Jesus could show that He has patience without limit. Christ showed His patience with me, the worst of all sinners. He wanted me to be an example for those who would believe in Him and have eternal life.”⁵ No wonder Paul was writing to the Roman believers with such compassion and conviction. Instead of this being Paul’s version of Puritan minister Jonathan Edwards’ sermon, “Sinners in the Hands of an Angry God,”⁶ it was, “Sinners in the Hands of a Patient God.”

The great preacher Chrysostom had this to say about where he saw Paul heading in this narrative: “Sinning, by itself, is not as serious as falling into the sins one has accused others of committing. See how Paul makes the whole thing more serious! For if you punish a person who has committed smaller sins … how will God not turn the tables on you and punish you who have committed greater transgressions?… And if you say that you know you deserve punishment but think that because God is patient with you that you will escape it and, therefore, do not take it seriously, this is all the more reason to fear and tremble! For the fact that you have not yet suffered punishment does not mean that you will not suffer it but that you will suffer more severely if you do not repent.”⁷

Augustine of Hippo adds his thoughts: “Is the fact that some persist in their wickedness any proof that God does not persist in His patience, punishing very few sins in this world, lest we fail to believe in His divine providence and, saving many for the last judgment, to justify His future decree?”⁸ At first, this idea of Augustine’s that God holds off punishing sinners in this world for their wrong doing because He already knows they will be held accountable in the world to come may seem like a stretch. But when taken in light of the Apostle John’s words: “For God did not send the Son into the world to judge the world, but rather so that through Him, the world might be saved,”⁹ it seems to make more sense. Imagine, if you will, a fireman trying to save a person from a burning building that caught fire because of their own carelessness. Suddenly, he tells the other first responders to take a break while he goes into the inferno to confront the person inside who is close to being cremated. He wants to chew them out for playing with matches. Such an idea may be at the heart of what Augustine was trying to explain why God wants to save us more than punish.

Reformer John Calvin took this approach: “As orators teach us, that we ought not to proceed to give strong reproof before the crime has been proven, so Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view — that they could not deny their iniquity if they examined themselves and submitted to the scrutiny of God’s tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its stupor, that is, to draw it forth to the light of God’s judgment.”¹⁰

Calvin goes on to comment on the fact that no one will escape the final judgment. He writes: “This argument is drawn from the less [to the greater]; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds, but this is only an obscure and faint resemblance of the divine judgment. They are then extremely befuddled, who think that they can escape the judgment of God, though they allow not others to avoid their own judgment. It is not without an emphatic meaning that he repeats the word ‘man’; it is for the purpose of presenting a comparison between man and God.”¹¹

Charles Hodge shares his observations on this subject: “The truth that God’s judgment is just, and will fall on those who themselves commit the sins which they condemn in others, is so plain, that the apostle cries out at the folly of those who seem to deny it. The emphasis lies on the word ‘you,’ in the middle of the verse. ‘Do you think that you, because you are a Jew, will escape the righteous judgment of God?”¹² Hodge sees the apostle pointing out a sense of bias on the part of the Jewish members of the Roman community of believers. Since they did not come into the knowledge of Jesus as the Messiah out of the darkness from which the non-Jews were drawn, they, therefore, had an advantage. They thought that God would somehow treat them differently since they were heirs to the promise given to Abraham. Paul wanted them to know there was no such thing as a preferred sinner, just because they lived by a higher moral standard than others did.

Some modern Bible commentators say this: “Moral people are presumptuous in their thinking. They strive to live a principled life, but do not (usually) act like those in Romans One, yet assume that God will overlook their occasional moral lapse because they really do strive to be good. They do not have as many practical manifestations of God’s judgment in their lives as those who do not strive to be good, as seen in chapter 1. They mistake this lack of present judgment for God’s approval, and as proof that they will escape His eschatological judgment. That God does not vent His wrath upon them to a great extent in this life is designed by Him to cause them to recognize His goodness and turn to Him (repentance). But if they do not repent, they will face the righteous judgment of God.”¹³

Verses 4b: But you think nothing of His kindness. Maybe you don’t yet understand that God is being kind to you so that you will decide to change your lives.

The Apostle Paul knew that oft times believers became so comfortable in God’s blessings and favor that they began to take His goodness and kindness for granted. For some, to wake up in the morning in good health and strength is still not enough to start the day by saying “Thank You,” to the Almighty. He didn’t want the Roman believers to become so careless and ungrateful that they would start to believe that God owed it to them because they served Him. Old Testament saint Job, looked at it the right way. He told his friends that God could allow people to suffer the consequences of their sins without bothering to try and help them, but that’s not God’s way. Says Job: “God will do things for people again and again. He wants them to be saved from death so that they can enjoy life.”¹⁴

We also find that as the pilgrims were on their way to the Temple for the Day of Atonement, one of the hymns they would sing had these words: “Lord, if you punished people for all their sins, no one would be left alive. But you forgive people, so they revere and respect you.”¹⁵ That’s why Isaiah was able to tell the Israelites: “The Lord is waiting to show His mercy to you. He wants to come and comfort you. The Lord is the God who does the right thing so He will bless everyone who waits for His help.”¹⁶ And when it looked like the children of Israel were afraid to approach God for forgiveness, the Spirit gave the prophet Jeremiah this message: “This message is from the Lord. ‘I will stop frowning at you. I am full of mercy.’ The Lord says, ‘I will not be angry with you forever.”¹⁷ So Jeremiah encouraged them: “Just say, ‘Yes, we will come back because you are the Lord our God.”¹⁸

Jesus faced the same thing when He came to deliver the Good News of a new agreement being offered by God. When He pointed out all of their hypocritical ways and false doctrines, changing their allegiance from the word of God to the words of man, they were reluctant to accept His message. So Jesus told them the story of a man who had two sons, one of which stayed home and the other who went astray. When the wayward son realized his mistake, he came back to his father embarrassed because of his failure. He told his father: “I am no longer worthy to be called your son. But let me be like one of your hired workers.”¹⁹ But the reception he received was different than what he expected. “While the son was still a long way off, his father saw him coming and felt sorry for him. So he ran to him and hugged and kissed him… The father said to his servants, ‘Hurry! Bring the best clothes and put them on him… My son was dead, but now he is alive again! He was lost, but now he is found!’”²⁰

Whenever we hear someone referred to as a “person of virtue,” no doubt we conclude that they live and practice the highest moral standards while dealing with others in everyday situations. Few individuals do not strive to be known as a virtuous person. But, 1925 Nobel Prize winner in Literature Irish playwright and author George Bernard Shaw, once described virtue as: “Insufficient temptation.” However, this certainly seems to be a passive description of an active ingredient. Virtue should never be thought of as something that reveals itself only when there is not enough temptation to push you over the edge.

The Stanford Encyclopedia of Philosophy indicates that Virtue is tied to Ethics and as such emphasizes the role of one’s character when either doing one’s duty or acting to bring about good consequences. Recently, I read this definition of Virtue that gives us a very clear idea of what is to be expected of a virtuous person: “Virtue, by definition, is the moral excellence of a person. A morally excellent person has a character made-up of virtues valued as good. He or she is honest, respectful, courageous, forgiving, and kind, for example. Because of these virtues or positive character traits, he or she is committed to doing the right thing no matter what the personal cost, and does not bend to impulses, urges or desires, but acts according to values and principles. Some might say that good qualities are innate and developed through good parenting, which they are, but we’re not perfect. Virtues need to be cultivated to become more prevalent and habitual in daily life. With the habit of being more virtuous, we take the helm of our own life, redirecting its course towards greater fulfillment, peace and joy.”¹

For any Christian, a list of virtues, that should be their guide in developing the character that would earn them the reputation of being a person of virtue, are found in the Fruit of the Spirit written by Paul the Apostle in his letter to the Galatians.² They read this way: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” These are not self-manufactured, they are the by-products of the Spirit living and working within us. So if you want to be known as a virtuous person, asking God to fill you with His Holy Spirit would be the best way to start. – Dr. Robert R Seyda

Years ago a TV star named Art Linkletter hosted a program called: Kids Say the Darndest Things. It was a laugh-filled time for the whole family. Recently I ran across some letters to God written by children that I thought you’d enjoy and have them put a smile on your face.

Kids’ Letters To God

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER TWO (Part III)

Perhaps you’ve heard the well-known saying that goes: “It may be bitter medicine, but it is good for your health.” In fact, there is a homeopathic supplement on the market called, “The Bitters.” Nutritionists and dietitians will tell you that from the wines that are infused with herbal concoctions used by Ancient Egyptians up to 16th-century prescriptions written by the famous physician Paracelsus and beyond, elixirs brewed from carefully selected bitter herbs have been treasured as cure-all remedies across the ages. Studies have confirmed, that getting an adequate amount of bitter flavor is important for digestive balance and linked with many related health benefits. Eating bitters regularly has been shown to do the following: Curb sugar cravings; Soothe gas and bloating; Relieve occasional heartburn; Promote digestive enzymes, bile & HCL production; Calm upset stomach and nausea; Increase absorption of fat-soluble vitamins A, D, E, K; Help maintain healthy blood sugar levels; Balance appetite; Ease constipation and regulate bowel movements; and support liver function and healthy skin.

So it is with the “bitters” in God’s Word. These are truths that are sometimes hard to swallow, but they have excellent spiritual-medicinal qualities. They can cure cravings, lower pride levels, relieve anxiety, promote understanding, calm doubts and fears, increase the perception of truth and honesty, help keep a healthy attitude; balance desires, ease selfishness, and support a fit lifestyle and outlook on life. Thousands of believers have learned this to be true. Jesus said it Himself: “If you continue to accept and obey my teaching, you are really my followers. You will know the truth, and the truth will make you free.”¹

Early church scholars have several things to point out in what Paul says here: Ambrosiaster writes: “This means that we are not unaware that God will judge these people in truth, for we judge them ourselves. If what they do is displeasing to us, how much more will it be so to God, who is truly just and efficient in carrying out His work.… Paul is instilling fear, so that although the ungodly say that God does not care, in fact, He will judge the wicked and most severely render to each one according to what they deserve, not sparing any.”² It is important to see that Ambrosiaster believes that when it comes to how people judge us or others, we are free to test their words and actions according to what we know as Biblical truth. So, if they do not pass our examination, how much less of a chance do they have of qualifying under God’s scrutiny?

Chrysostom adds to this by saying: “Paul shows that the ungodly had fallen even with a knowledge of God. Such knowledge that they possessed even from their conception.”³ In other words, even without God saying anything, as our Creator, He built into our hearts and minds enough consciousness of right and wrong that we can already perceive bad behavior before God or anyone else says anything. That is why early church Bishop Mopsuestia felt that God’s judgment, in this case, refers to the final judgment seat of God. He goes on to say: “And as if to make the condemnation of the wicked certain, Paul added, ‘His judgment is right.’”⁴

Then early church writer Pelagius talks about how foolish it is to think that God doesn’t mind such attitudes and actions. He writes: “If you, as a sinner, pass judgment upon another sinner like yourself, how much more will God, who is just, condemn you as being unjust? If He did not do so, it might appear that evil is pleasing to Him while good is not. But God has no favorites, and He spared neither His friends (the patriarchs) nor His angels when they sinned! Human judgment, on the other hand, is imperfect in many ways. The integrity of judges is often compromised by love, hate, fear, and greed, and occasionally mercy is allowed to overturn the rule of justice.”⁵

Bible scholar Charles Hodge makes this valid observation: “This verse contains the second general principle of justice, according to which all men, whether Jews or Gentiles, are to be judged. The whole hope of the Jews was founded on the assumption that the judgment of God regarding them would be guided by some other rule than truth. He was not to judge them according to their real merits, but according to their national and ecclesiastical relations, just as men now hope to be saved because they belong to the true Church.”⁶

Verses 3b-4a: Let me ask you this, do you think that God will judge and condemn others for doing what they do, but overlook it when you do the same thing? Don’t you realize how patient He is with you? Or don’t you care?

Apparently, Paul became aware of some possible nasty attitudes among the believers in Rome. It only takes one rotten apple to spoil the whole basket. Paul asks a very sobering question. It’s almost like a judge who says to a police officer caught speeding, “Just because you arrest others for speeding, did you think you could get away with it just by being a cop?” Why is it that some believers think that when they do something a sinner does, it’s different because they are Christians? They believe that they shouldn’t be punished as harshly because they are a respectable person most of the time.

Solomon composes it in a somewhat crass way when he said: “A beautiful woman without good sense is like a gold ring in a pig’s nose.”⁷ We could rephrase that to say: “A beautiful Christian without any morals is like a gold ring in a pig’s nose.” In English, we have the term, “double-cross.” It comes from a genetic process for producing hybrid-stock. In other words, you tell a pet shop owner you want to buy a Cocker Spaniel. But to breed a pedigreed Cocker Spaniel is very expensive, so he cross-breeds the one he has with a look-alike Springer Spaniel. So what you get is not what you asked for. In a way, you have been double-crossed. Paul was basically saying, you may act like a Christian, look like a Christian, but you are not a real Christian. And by doing so, you have betrayed the One you say is your Savior, and you have deceived the ones who accept you as a real brother or sister in Christ. No wonder when Jesus told Nicodemus, “You must be born again,” He said more that what we may have realized.

Jesus, more or less, accuses the Pharisees of the same thing. He tells them: “People look at you and think you are godly. But on the inside, you are full of hypocrisy and evil… You prove that you are descendants of those who killed the prophets… You are snakes! You are from a family of poisonous vipers! You will not escape God. You will all be judged guilty and have a fiery end!”⁸ I’m sure that Paul did not want the community of believers in Rome to deteriorate into such a muddy quagmire of pretension and artificiality.

So Paul calls on them to examine themselves morally, mentally, and spiritually. In other words, he did not want them dumping the baby out with the bathwater. There was more to be kept than what must be thrown away. The worst thing that could happen in Rome was if the believers started thinking like the pagans around them: “They say to themselves, ‘God is not interested. He is not watching. He won’t pay any attention to what we are doing’.”⁹ This attitude develops when the conditions that Solomon describes exists: “Sometimes people are not immediately punished for the bad things they do. Their punishment is slow to come, and that makes other people want to do bad things too.”¹⁰

But such thinking was foolish. God expressed how much He despised these ideas: “If you commit sins, do you think that you can stand before Me in this Temple that is called by My name? Do you think you can stand before Me and say, ‘We are saved,’ just so you can continue to do such terrible things?”¹¹ Not only that, but conditions like that produced doubt in God’s ability to carry our His Word and His will. In fact, the LORD told the prophet Ezekiel: “Son of man, isn’t there a proverb in the land of Israel that goes [like this]: ‘Time keeps passing by, and yet none of the prophesied visions are ever fulfilled?’ Well, tell them this: Adonai Elohim says, ‘I will put an end to that proverb; never again will they use it as a proverb in Israel.’ Tell them, ‘The time has come for the fulfillment of every vision.’”¹²

Also, several apostles found out that doubt had begun to creep in among some in the community of believers scattered around the world. The apostle Peter addressed this in his second letter: “It is important for you to understand what will happen in the last days. People will laugh at you. They will live while following the evil they want to do. They will say, ‘Jesus promised to come again. Where is He? Our fathers have died, but the world continues the way it has been since it was made’.”¹³ No doubt this was based on the words of Christ Himself who also warned: “There will be so much more evil in the world that the love of most believers will grow cold. But the one who remains faithful to the end will be saved.”¹⁴

Paul’s intent here is to remind the believers in Rome of all that God has done, is doing, and will continue to do to fulfill His promise of salvation by grace through His Son Jesus. So he cautions them not dismiss or overlook God’s patience in waiting for them to come to their senses. Paul made the same inference in his letter to the Ephesians: “We have forgiveness of sins because of God’s rich grace. God gave us that grace, fully and freely. With full wisdom and understanding, He let us know His secret plan… I pray that God will open your minds to see His truth. Then you will know the hope that He has chosen us to have.”¹⁵ Paul goes on to tell them: “God did this so that His kindness to us who belong to Christ Jesus would clearly show throughout time yet to come the amazing richness of His grace.”¹⁶

Paul also encouraged the Philippians to remain grateful for what they had already received: “My God will use His glorious riches to give you everything you need. He will do this through Christ Jesus.”¹⁷ And to the Colossians Paul wrote: “God decided to let His people know just how rich and glorious that truth is. That hidden truth, which is for all people, is that Christ lives in you, His people. He is our hope for glory.”¹⁸ Paul also saw what effect such oscillation in commitment to the truth was having on another community of believers, so he wrote to Bishop Titus: “The kindness and love of God our Savior were made known. He saved us because of His mercy, not because of any good things we did.”¹⁹ Why is it so hard for some believers to trust God to do the right thing, even though they have to wait for Him to act? After all, if they could see the world the way God does, and see all the things down the road that they will face, then their attitude would be different. But since we can’t see and know all that God sees and knows, we are left with a decision: Either keep trusting Him, or keep testing Him.