Exegetical and Hermeneutical Commentary of Romans 16:19
For your obedience is come abroad unto all [men.] I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
19. For your obedience, &c.] This verse is sometimes explained q. d., “You are known to be singularly docile; a good thing in itself, but which may be abused by these false teachers: therefore see that your simplicity is in the right place, and be on the watch.” But this is unlikely. For (1) St Paul would scarcely commend, even passingly, the spirit which listens deferentially (“ obedience ”) to any teacher whoever he may be; (2) this Epistle alone proves that, as a fact, the Roman Christians were “in understanding, men; ” (3) the word rendered “obedience” is always, elsewhere in N. T., a word of pure good; (4) the closing words of this verse do not agree with the suggested explanation, which would rather demand “simple (in listening) to good, but wise (in watching) against evil.” Far more probably the ver. may be paraphrased: “These sectaries deceive the simple. I do not say they deceive you; for your heartfelt acceptance of the Truth is known everywhere; and I rejoice to think of you in this light, whatever I may have to mourn over in others. But a caution, even for you, may be in season: do not be led astray by tempting baits of fancied wisdom. Be deep in the wisdom of humble faith; be content to be untainted by acquaintance with a wisdom which at its root is evil.”
is come abroad ] Lit. did come. Probably the occasion of their first definite acceptance of the Gospel is referred to. Their strong and deep allegiance to the Truth, (“obedience,”) was at that time famous everywhere.
on your behalf ] Lit. as to what concerns you. The word “ you ” is emphatic, with a reference to others who might give St Paul less cause for joy.
but yet I would, &c.] See the paraphrase above, in the last note but two. Cp. Rev 2:24, where probably the words imply that the false teachers at Thyatira tempted the believers to listen to them by promising to reveal “depths” of wisdom; depths which were really, says the Lord, “ depths of Satan.”
simple ] Lit. untainted. Same word as Mat 10:16; Php 2:15; (E. V., “harmless”). The original idea (freedom from alloy,) passes into that of freedom from ill motives, or (as here) from defiling knowledge.
Fuente: The Cambridge Bible for Schools and Colleges
For your obedience … – Rom 1:8. Your mild, obedient disposition to learn, and to obey the precepts of the teachers of religion.
I am glad … – I rejoice that you evince such a disposition. But he immediately adds, that this was just the temper to be imposed upon, and cautions them against that danger.
Wise unto that which is good – Evince understanding of what is adapted to promote good and worthy ends.
Simple concerning evil – Greek, harmless. Not disposed to do wrong; having no plan and yielding to none of the allurements of evil. You have shown your wisdom in obeying the gospel. I would have you still evince wisdom toward every good design; but to be unacquainted with any plan of evil. Do not yield to those plans, or follow those who would lead you into them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. For your obedience is come abroad] The apostle gives this as a reason why they should continue to hear and heed those who had led them into the path of truth, and avoid those false teachers whose doctrines tended to the subversion of their souls.
Yet I would have you wise] I would wish you carefully to discern the good from the evil, and to show your wisdom, by carefully avoiding the one and cleaving to the other.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For your obedience is come abroad unto all men: q.d. As for you, your ready embracing of the gospel, and conformity thereunto, is generally taken notice of by all that mind such things: see the like, Rom 1:8; 1Th 1:8.
I am glad therefore on your behalf; I rejoice to hear of your soundness and teachablehess; I do not therefore speak this to accuse, but to caution you.
But yet I would have you wise unto that which is good, and simple concerning evil: q.d. Take heed that you be not cheated by seducers, that thcy do not abuse your tractableness to draw you into errors. He exhorts them to join prudence with simplicity; to be so harmless and simple as not to invent false doctrine, and yet to be so wise and skilful as to be able to discern truth from falsehood; to be so innocent as not to deceive, and so prudent as not to be deceived: see Mat 10:16. He prays for the Philippians, that they may have this discretion, Phi 1:9,10, and exhorts the Thessalonians thereunto, 1Th 5:21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. For your obediencethatis, tractableness
is come abroad unto all. I amglad therefore on your behalf“I rejoice therefore overyou,” seems the true reading.
but yet I would have you wiseunto that which is good, and simple“harmless,” as inMt 10:16, from which thewarning is taken.
concerning“unto”
evil“Yourreputation among the churches for subjection to the teaching ye havereceived is to me sufficient ground of confidence in you; but ye needthe serpent’s wisdom to discriminate between transparent truth andplausible error, with that guileless simplicity which instinctivelycleaves to the one and rejects the other.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For your obedience is come abroad unto all men,…. That is, as the Arabic and Ethiopic versions render it, “the fame” and report of their obedience to the faith, to the doctrine of the Gospel, and the ministers of it, was spread everywhere, was well known to everyone, and spoken of with commendeth among all the churches in all nations: and this the apostle mentions as another reason why they should beware of false teachers, since it would be greatly to their reproach, should they, after all this, drop that form of doctrine which they had obeyed, desert the faithful ministers of the word, and follow these false teachers; should this be the case, they would be as notorious for their disobedience, as now for their obedience: and moreover, the apostle might hereby suggest, that whereas it was everywhere known how readily and at once they embraced the Gospel of Christ; this credulity and readiness to believe, which was their commendation, might have invited false teachers among them, who might hope and take encouragement from hence the more easily to gain upon them; and therefore they ought to be upon their watch and guard, and beware of them, and not believe every spirit:
I am glad therefore on your behalf; that they had so cheerfully and readily embraced the Gospel, and from the heart obeyed that form of doctrine delivered to them; and that their praise for this was in all the churches of Christ, and had everywhere a good report on this account:
but yet I would have you wise unto that which is good, and simple concerning evil; which is just the reverse of natural and unregenerate men, who are wise to do evil, but to do good they have no knowledge; some reference seems to be had to the words of Christ in Mt 10:16; the apostle’s meaning is, that though he rejoiced at the heartiness and simplicity of their obedience, and the credit they obtained abroad on account of it, yet was he not without his fears and jealousies concerning them; and could not but greatly wish them more wisdom to understand the doctrines of the Gospel, to discern things that differ, and approve that which is the most excellent, and hold fast that which is good; and with all their harmlessness, innocence, and simplicity, prudently guard against all evil doctrines and principles, such as might unawares lead them into bad practices, dishonourable to religion, and uncomfortable to themselves.
Fuente: John Gill’s Exposition of the Entire Bible
Is come abroad (). Second aorist middle indicative of , old verb, to come from, then to arrive at, only here in N.T.
Over you (‘ ). “Upon you.” Simple unto that which is evil ( ). Old adjective from privative and , to mix. Unmixed with evil, unadulterated.
Fuente: Robertson’s Word Pictures in the New Testament
Simple [] . See on harmless, Mt 10:16.
Fuente: Vincent’s Word Studies in the New Testament
1) “For your obedience is come abroad unto all men,” (he gar humon hupakoe eis pantas aphiketo) “For your obedience has or is come abroad to all men;” The reputation of the brethren of the church at Rome had spread throughout the Roman Empire, the then known World, Rom 1:8. Their obedience had been to Christ, not service to idolatry, as it was so widely practiced in that day, 1Th 1:9.
2) I am glad therefore on your behalf,” (eph’ humin oun chairo) “I therefore rejoice over you,” because of the good testimonies and reports of your obedience to Christ. He rejoiced with those who served God, Php_3:11; Php_4:4; Rom 12:15.
3) “But yet I would have you wise unto that which is good,” (thelo de humas sophous einai eis to agathon) I sincerely desire that you all be wise with regards to the genuine, the morally and ethically good;” and doctrinally true and sound, 1Pe 3:15; 2Ti 2:15; Eph 5:15.
4) “And simple concerning evil,” (akeraious de eis to kakon) “Yet that you be simple (without guile) with reference to the morally and-ethically bad,” and even the doctrinally deceitful, Eph 4:13-14; Act 20:28; 1Co 14:20; Mat 10:16.
Fuente: Garner-Howes Baptist Commentary
19. Your obedience, (481) etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”
We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. (482)
(481) This he calls “faith” in Rom 1:8 : so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Heb 11:0. — Ed.
(482) “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as [ Beza ] seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Rom 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood ( συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.
Fuente: Calvin’s Complete Commentary
(19) No harm has been done as yet. Still it is well to be upon your guard.
Simple concerning evil.This is not at all the same word as that which is translated simple above. The first is that freedom from dishonest motives which makes a man an unsuspecting and easy prey for designing persons, and applies rather to natural bent and disposition. The second refers rather to the confirmed habit of one who has come in contact with evil, and is still uncontaminated by it; who has resisted all the plots and schemes that have been laid for him; and whose love for what is good and hatred of evil, has only been strengthened and disciplined. The word for simple here means unmixed, uncontaminated, pure and clear.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. For I warn you thus to stay right, for your present rightness is far famed.
All The present Christian world.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For your obedience is come abroad to all men. I rejoice therefore over you, but I would have you wise to what is good, and simple to what is evil.’
In contrast to the teachers who ‘serve not our Lord Jesus Christ’ are the Roman Christians whose ‘obedience’ is spoken of everywhere. This obedience is ‘the obedience to faith among all nations’ (Rom 1:5). It indicates that he does not see the church in Rome as having as yet been much affected by such teaching, but is warning them of possible dangers. Thus they are to be wise with regard to what is good, including of course his own letter, but with regard to evil teaching they are to be ‘simple’ or ‘innocent’. That is, they are to let it pass over them without it affecting them.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 16:19 . Not a second ground assigned for, or justification of, the warning of Rom 16:17 (Tholuck, de Wette, Philippi; comp. also Reithmayr and Hofmann); for this use of a second really co-ordinated is nowhere to be assumed in the N. T. See on the contrary, on Rom 8:6 . Nor is it to be taken, with Fritzsche: “nam vos innocentibus qui facile decipiuntur hominibus annumerandos esse, ex eo intelligitur, quod vos Christo obedientes esse nemo ignorat;” for the latter is exactly the opposite of ready liability to seduction. Nor with Rckert: for the general diffusion of the news that you are such good Christians will soon bring those men to Rome, that they may sow their tares; which is not expressed. Nor yet again with Calvin and others, Reiche, and Kllner: for you are indeed good Christians, whereat I rejoice; but I desire, etc. against which the expression, especially the want of and the presence of , is decisive. In order to a correct understanding, one should note the emphatically prefixed which stands in correlation and that antithetic with . Hence (as also Philippi admits, comp. van Hengel): “not without reason do I say: the hearts of the guileless; for you they will not lead astray, because you do not belong to such as the mere , but distinguish yourselves so much by obedience (towards the gospel), that this has become universally known; respecting you therefore (here, too, stands first emphatically; see the critical notes) I rejoice, [49] yet desire that you may be wise and pure,” a delicate combination of warning with the expression of firm confidence . Strangely, Lucht, comparing Act 20:29 , assigns Rom 16:19 to an epistle to the Ephesians.
.] in reference to the good , which you have to do. By this general expression Paul means specially fidelity towards the pure gospel.
] pure in reference to evil , so that you keep yourselves unmixed with it, free from it. Comp. Phi 2:15 , Mat 10:16 ; and see respecting generally, Ruhnken, ad Tim . p. 18.
[49] In the reading of the Recepta defended by Hofmann, , would not have to be supplied after (as Hofmann very oddly thinks); but sc . would, according to a well-known usage (see Bernhardy, p. 329; Krger, 68. 41. 9; Schaefer, ad Bos. Ell . p. 277; Khner, II. 1, p. 434), be a more precise definition to : I rejoice, as to what concerns you . In this case, would be by no means dependent on the notion , but the latter would stand absolutely.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1927
PRACTICAL WISDOM RECOMMENDED
Rom 16:19-20. I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly.
WHOEVER knows the perverseness of the human mind, must see that it is in vain to hope that any Church under heaven should be long free from the influence of error and contention. What St. Paul said to the elders of Ephesus, when he parted with them at Miletus, must sooner or later be addressed to all who have been long favoured with the ministry of the Gospel, that grievous wolves will enter in among them, not sparing the flock; and that even of their ownselves will men arise, speaking perverse things, to draw away disciples after them [Note: Act 20:29-30.]. The Church at Rome was as free from this spirit as any in the apostolic age. Their faith [Note: Rom 1:8.], and love [Note: Rom 15:14.], and obedience [Note: ver. 19.], were such as to render them famous through the whole Christian world, insomuch that St. Paul rejoiced greatly on their account [Note: ver. 19.]: yet he judged it necessary to caution them against those who wished to cause divisions and offences among them [Note: ver. 17.]. In prosecution of his purpose he tells them what he wished for in their behalf, namely, that they should be wise unto that which is good, and simple concerning evil.
In discoursing on these words, we shall point out
I.
The state of mind we should cultivate
Nothing is more desirable than to have our minds well regulated in reference to the concerns of religion; since by error in judgment, and indiscretion in conduct, we may do incalculable injury to others, and subject ourselves also to many calamities. We should make it our daily study to be,
1.
Wise unto that which is good
[It requires no little wisdom to discern in some cases what is good; for good and evil, though totally opposed to each other in matters that are clear and obvious, are sometimes so diversified in their shapes, and so doubtful in their appearances, that they may easily be mistaken for each other. Peters concern for the welfare of his Master, had the appearance of friendship, whilst in reality it was a preferring of his Masters present welfare to the eternal welfare of the whole world; and in that view was reproved by our Lord as a demoniacal suggestion [Note: Mat 16:22-23.]. There is not any error, either in doctrine or in practice, which may not assume the semblance of truth: and to divest it of all its false colourings, requires much calm and dispassionate investigation.
In addition to the close affinity which there may be between points that are essentially different, and the consequent danger of mistaking their true qualities, there is within ourselves a propensity to lean rather to the side of error by reason of the corruption of our own hearts. There is in our fallen nature a bias towards evil, so that, however fairly we may promise in the outset, we cannot go far without feeling a drawing on one side or other from the straight line of perfect rectitude: either passion or interest is apt to creep in, and to give an undue inclination to our judgment: under their influence we take but a partial view of things, or see them in a distorted shape: in a word, we want a single eye, which alone can cause the body to be full of light.
But a still further source of error is, that our fellow-creatures are almost universally on the side of error, and, by the countenance which they afford it, render it extremely difficult to be discovered. The spirit of the world is altogether contrary to the Spirit which is of God, so that our minds are blinded by it, and we cannot discern clearly what is of God, and what is not [Note: 1Co 2:12.]. Besides, there are many vain-talkers and deceivers [Note: Tit 1:10.], who lie in wait on purpose to deceive [Note: Eph 4:14.], and who actually do by good words and fair speeches deceive the hearts of the simple [Note: ver. 18.], even so far as to subvert whole houses [Note: Tit 1:11.]. Against such persons it is extremely difficult to guard: and in order to withstand their influence, we need to have from God himself a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and to be made quick of understanding in the fear of the Lord [Note: Isa 11:2-3.].]
2.
Simple concerning evil
[The word simple may be understood either as opposed to a mixture in our principles, or to an offensiveness in our conduct; both of which we should with great diligence avoid.
We must indulge then no evil in ourselves: we should have no sinister ends in view, no selfish dispositions to gratify, no personal interests to promote: there should be no allowed guile within us: we should guard to the uttermost against any mixture of principle: we should hate sin as sin, irrespective of its consequences; and determine through grace to mortify it, whatever carnal advantages such conduct may deprive us of, or whatever pains it may entail upon us.
We must be careful also to give no encouragement to evil in others. In no respect whatever should we encourage sin. We should not only have no fellowship with the unfruitful works of darkness, but should rather reprove them: for if we countenance sinners in any of their ways, we make ourselves partakers of their evil deeds [Note: 2 John, ver. 11.]. This is particularly inculcated in the words before our text. We should mark those who cause divisions and offences, and should avoid them. In another place the Apostle says, we should withdraw ourselves from them, and have no company with them, that they may be ashamed [Note: 2Th 3:6; 2Th 3:14.]. In truth, if we would mark the spirit of such persons, we should soon see how erroneous their ways must be: for they shew by their pride and conceit, their boldness and forwardness, and the constant tendency of their exertions to advance either their own interests or the interests of their party, that they serve not the Lord Jesus Christ, but their own belly. Thus the uniform endeavour of our lives should be, as our Lord has taught us, to be wise as serpents, and harmless as doves [Note: Mat 10:16.].]
That we may the more earnestly cultivate this spirit, let us consider,
II.
Our encouragement to live in the exercise of it
The evils against which we would guard you arise in great measure from the agency of Satan
[It was Satan who beguiled Eve in Paradise: and from that time has he been incessantly occupied in deceiving the children of men. The bad are wholly under his influence: he inspired the four hundred prophets of Baal to deceive Ahab to his ruin [Note: 1Ki 22:19-23.]: and both Judas and Ananias were actuated by him to perpetrate the crimes which they respectively committed. But even good men are also wrought upon by him on some occasions, as has already appeared in the case of Peter, and as is intimated in the cautions given by St. Paul both to the Corinthian and Thessalonian Churches [Note: 2Co 11:3. 2Th 3:5.]. Satan can easily assume the appearance of an angel of light, and can enable his ministers to appear as ministers of righteousness [Note: 2Co 11:13-15.]. Hence arises a necessity to be always on our guard against his devices.]
But his influence shall soon be destroyed
[It was foretold in the very first promise, that the Seed of the woman should bruise the serpents head. And this has been fulfilled by our Lord Jesus Christ, who, even whilst he was yet alive, declared, that, the prince of this world was judged, and cast out; and who by death overcame him utterly, and whilst yet upon the cross spoiled all the principalities and powers of darkness. Afterwards, in his resurrection, he completed his triumph over Satan, leading captivity itself captive. And as he has thus vanquished him for us, so will he also overcome him in us, enabling us to resist him till he flees from us, and finally to bruise him under our feet. Soon shall he cease to harass us. We have but a little time more to conflict with him. The victory is assured to us; and his doom is sealed. The time is near at hand, when all the judgments which he seeks to bring on us shall fall upon his own head; and we whom he now labours to devour shall sit in judgment upon him, and, as assessors with the Lord Jesus Christ, shall declare and confirm the sentence that shall be executed upon him to all eternity [Note: 1Co 6:3.].]
And this is a great encouragement to us to maintain the conflict in the way before prescribed
[Were the contest to be of any long duration, we might be discouraged, just as the Israelites in the wilderness were, at the length of the way [Note: Num 21:4.]. But it is but a little time, and He who shall come, will come, and will not tarry [Note: Heb 10:37.]. Methinks, already has Satan received his death wound, so that we have but to follow up the victory already gained. Already is he, like the five kings of the Amorites when shut up in the cave, doomed to certain death: and soon, like them, shall he be brought forth for execution, and the feet of all the children of Israel be put upon his neck. Yes, he is already a vanquished enemy; and in a little time shall our conflicts be followed with, complete success. Like the redeemed Israelites, we shall see all the enemies that affrighted us, dead upon the sea-shore.]
Application
Are any of you unconscious of the difficulty of stemming the torrent?
[It only shews that you are carried down with the stream. The generality are wise to do evil, but to do good have no knowledge [Note: Jer 4:22.]. To become the very reverse of this is no easy matter: and if ever you be brought to a truly Christian state, you shall know the difference between floating with the stream and swimming against it.]
Are any of you discouraged by reason of the difficulties which you have to contend with?
[Encourage yourselves in the Lord your God. Greater is He that is in you than he that is in the world. He has pledged himself, that neither angels nor principalities nor powers shall ever separate you from his love; and what he hath promised he is able also to perform. Millions who were once as weak as you have already triumphed over Satan and all his hosts, having overcome him by the blood of the Lamb. That same blood shall prevail for you: and ere long shall you also bear the palm of victory, and sing for ever the triumphs of redeeming love.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
19 For your obedience is come abroad unto all men . I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.
Ver. 19. For your obedience, &c. ] Whereas the Romans might object, Are we also of those simple ones? Your obedience, saith he, is famous all the world over. Howbeit I would have you wise to that which is good, but simple concerning evil. This simplicity is no disparagement, to be unskilled in the devil’s depths, Rev 2:24 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] See ch. Rom 1:8 . Their obedience being matter of universal notoriety, is the ground of his confidence that they will comply with his entreaty, Rom 16:17 .
Some slight reproof is conveyed in , . . . They were well known for obedience, but had not been perhaps cautious enough with regard to these designing persons and their pretended wisdom. See Mat 10:16 , of which words of our Lord there seems to be here a reminiscence.
Fuente: Henry Alford’s Greek Testament
Rom 16:19 . : What is the connection? “I give this exhortation, separating you altogether from the false teachers, and from those who are liable to be misled by them; for your obedience ( emphasised by position) has come abroad to all men. ( Cf. Rom 1:8 .) Over you therefore I rejoice, but,” etc. He expresses his confidence in them, but at the same time conveys the feeling of his anxiety. For see 1Co 13:6 ; 1Co 16:17 . , . For see Mat 10:16 , Phi 2:15 , and Trench, Syn [41] , lvi., where there is a full discussion and comparison with . The fundamental idea of the word is that of freedom from alien or disturbing elements. What Paul here wishes for the Romans moral intelligence, not impaired in the least by any dealings with evil does suggest that antinomianism was the peril to be guarded against. Integrity of the moral nature is the best security: the seductive teaching is instinctively repelled.
[41] synonym, synonymous.
Fuente: The Expositors Greek Testament by Robertson
come abroad. Greek. aphikneomai. Only here.
am glad = rejoice. See Rom 12:12.
on . . . behalf. App-104.
yet . . . have = I wish you indeed to be.
would. App-102.
wise. See Rom 1:14.
good = the good.
simple = harmless. Greek. akeraios. Only here; Mat 10:16. Php 1:2, Php 1:15.
concerning. App-104.
evil = the evil.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] See ch. Rom 1:8. Their obedience being matter of universal notoriety, is the ground of his confidence that they will comply with his entreaty, Rom 16:17.
Some slight reproof is conveyed in , … They were well known for obedience, but had not been perhaps cautious enough with regard to these designing persons and their pretended wisdom. See Mat 10:16, of which words of our Lord there seems to be here a reminiscence.
Fuente: The Greek Testament
Rom 16:19. , obedience) which belongs to , the simple. Their obedience itself, not merely its report, reached all, since by frequent intercourse believers from among the Romans came also to other places, and their obedience itself was observed face to face. It thus happens, that, as contagion is bad in the case of bad men, so it is good among the good, in a good sense.-, all) you, or others also.-) Hesychius explains by .- , as far as you are concerned) in opposition to those turbulent persons, who occasion him anxiety, not joy.- , but I wish) an antithesis: you are evidently not wanting in obedience and , simplicity; but you should add to them discretion.-, wise) contrary to those, of whom Jeremiah speaks, Rom 4:22, , , they are wise to do evil, but to do good they have no knowledge.-) say, if any evil presents itself: I consider this a thing, which is alien to me; is taken here in a passive sense.[170]
[170] Unaffected by evil.-ED.
Fuente: Gnomon of the New Testament
Rom 16:19
Rom 16:19
For your obedience is come abroad unto all men.-The report of the obedience of the Christians in Rome had spread abroad through all portions of the Roman Empire.
I rejoice therefore over you:-He rejoiced because they had attained such a splendid reputation.
but I would have you wise unto that which is good, and simple unto that which is evil.-He cautions that he would have them wise and skilled in that which is good, while he would have them ignorant and unskilled in the evil. Sin is of such hideous mien that it is not good to be too familiar with it. [Be deep in the wisdom of humble faith; be contented to be unacquainted with a wisdom which at its root is evil; for a man need not be evil, and needs no personal experience in the practice of it, to be wise about it. The pure life, begotten of a pure faith, knows best what sin is. Darkness cannot reveal darkness.]
Fuente: Old and New Testaments Restoration Commentary
obedience: Rom 1:8, 1Th 1:8, 1Th 1:9
I am: Eph 1:15-17, Col 1:3-9, 1Th 1:2, 1Th 1:3, 1Th 3:6-10
yet: 1Ki 3:9-12, Psa 101:2, Isa 11:2, Isa 11:3, Mat 10:16, 1Co 14:20, Eph 1:17, Eph 1:18, Eph 5:17, Phi 1:9, Col 1:9, Col 3:16, 2Ti 3:15-17, Jam 3:13-18
simple: or, harmless, Luk 10:3, Phi 2:15
Reciprocal: 2Sa 15:11 – their simplicity 1Ch 4:10 – that thou Psa 116:6 – preserveth Psa 119:130 – it giveth Pro 7:7 – the simple Pro 13:16 – prudent Pro 14:15 – simple Pro 16:21 – wise Ecc 10:10 – wisdom Jer 4:22 – they are wise Eze 45:20 – every one Rom 1:14 – both to Rom 16:18 – the simple 2Co 1:12 – simplicity 2Co 11:3 – the simplicity Col 2:4 – lest Col 4:5 – Walk 1Pe 1:2 – unto 1Jo 4:1 – try
Fuente: The Treasury of Scripture Knowledge
:19
Rom 16:19. Obedience is come denotes that the report of. their obedience had become generally known, and for this the apostle was rejoicing. Wise and simple are used as contrasts, with the idea that no one can know too much about that which is good, but the less we have to do with things that are evil, the better will be our condition.
Fuente: Combined Bible Commentary
Rom 16:19. For your obedience, etc. Obedience to the gospel, obedience of faith, is meant, as throughout the Epistle. Because of their well-known obedience, he does not class them among the guileless. This view of for, as implying an antithesis, is further favored by the next clause. Other views: I warn you thus, because your obedient disposition is well known; and you are therefore likely to be led astray; or, I am confident you will heed my warning, because your obedience is well known. The former gives an unusual sense to obedience; the latter does not accord well with the force of for and therefore.
Over you (the better supported order places the emphasis on this phrase) therefore I rejoice: but I would have you, etc. A delicate combination of warning with the expression of firm confidence. Here is the added reason for the exhortation of Rom 16:17.
Wise unto that which is good, and simple unto that which is evil. Simple is not the same word as in Rom 16:18; it might be rendered harmless, as the margin of the E. V., since it denotes unmixed, pure free from. Unto in both cases points to the result. Wisdom is needed that we may rightly do what we know to be right; but in regard to what is evil, the one way is the simple, unmixed way of avoiding it altogether. Rom 16:20.
And the God of peace (so designated in contrast with those who cause divisions, Rom 16:17) shall bruise Satan (who moves all these disturbing teachers) under your feet shortly. The figure is based upon Gen 3:15. God will give them the victory; both agencies will be employed. Shortly is usually taken in the sense of soon. The preservation of primitive Christianity from the fatal errors that very soon assailed it is one of the most striking of the gracious providences of God toward His church (Shedd). But Godet gives it the sense of rapidly, as better supported by usage. A reference to the return of Christ is by no means necessarily implied
The grace of our Lord, etc. This benediction, except the word Amen is supported by the oldest authorities (two of them omitting Christ), most of them, however, omitting Rom 16:24 (see below). The salutations which follow seem to have been added after the Epistle was virtually ended.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “I do not accuse you, but advise and warn you only; I acknowledge that you the Christians at Rome are famous for your obedience to the apostolical doctrine, and that you walk in faith and love, in unity and concord, to the credit of the gospel, and the honour of your holy religion. But I would have you know, that you are not wholly out of danger of being infected by those judaizers; I wish you therefore wisdom to escape their snares. The Lord make you wise as well as zealous, that you may discern that which is good, and decline that which is evil.”
Learn hence, That the holiest, best, and wisest of Christians, must not look upon themselves as secure from the snares of seducers, but stand in need of all the cautions and warnings, of all the advice and counsel, of their spiritual guides, in order to their principles, and the contagion of their example.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 16:19-20. For, &c. As if he had said, This exhortation I give you, to preserve you in the way in which hitherto you have walked, to the credit of the gospel: for your ready obedience and conformity to it, is come abroad unto all men Is generally taken notice of by all who observe such things: see 1Th 1:8. The Greek is, literally, your obedience hath come to all That is, the fame of your obedience. For that such a number of the inhabitants of the metropolis of the Roman empire had forsaken the gods whom they and their forefathers had worshipped, and had believed in and now worshipped the God of the Jews, and relied for salvation, present and eternal, on a person who had been crucified as a malefactor in Judea, must have been much spoken of through all the provinces, even among the heathen, and must have been observed by the Christians with great joy and gratitude to God. I am glad, therefore, on your behalf That you manifested such readiness in embracing the gospel, and that you have hitherto had your conversation according to it. But yet I would have you Not only obedient, but discreet also; wise, with regard to that which is good As well-informed and knowing in this as possible; and simple with regard to that which is evil As little as possible acquainted with it, or perfectly free from all improper views and designs of every kind. The apostles argument is this: Since ye have shown such prudence and discernment in receiving the gospel, ye should show like prudence and discernment in your behaviour under it, by doing every thing that is good, and by preserving yourselves unpolluted with evil. And the God of peace Who hath made peace for us through the blood of the cross; He, from whom we derive all our peace and happiness, who delights in seeing this peaceful temper prevail among his servants, and who is an enemy to those divisions, mentioned Rom 16:17, shall bruise Satan Who, by his instruments, seeks to seduce and disturb you; under your feet shortly Shall give you victory over him, and defeat all the artifices of that sower of tares. It is with great propriety that this epithet, the God of peace, is here used, because, unless peace had been made between God and us, Satan would have kept us in everlasting bondage and misery. The grace of our Lord Jesus Christ The unmerited favour of God, as the fountain of all good, and the influences of the Spirit, as streams flowing from thence, together with the increase thereof, as blessings purchased for us, and communicated to us by Christ, be with you, still more constantly and abundantly! Amen.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 19. For the report of your obedience is come abroad unto all; I am glad therefore on your behalf.But yet I would have you wise unto that which is good, and simple unto that which is evil.
This verse has been connected with the preceding in different ways. Thol., Mey., Philip. find in it a reason for peace: You will be able to resist them; for every one knows your obedience to the pure gospel. But the for in this sense cannot be explained except in a forced way (see Meyer), and Paul would have required to say in any case: For I know…, and not: For all know…Origen explains: I warn you thus; for ye are yourselves of the number of those simple (), whose obedient docility is well known. But how are we to reconcile such a statement with the eulogies bestowed on the knowledge and experience of the readers, Rom 15:14-15? It is to no purpose to answer that this very saying proves that the passage is not addressed to the Romans. For the Ephesians, who had for three years enjoyed Paul’s presence and his teaching in public and private, and who had been witnesses of his most strenuous conflicts with the Judaizers, might far less be designated , innocent, than the Christians of Rome, who had never seen an apostle. Calvin and others understand thus: I warn you in this way, because I desire that to your obedience, universally known, you would add both the wisdom and simplicity which shall secure you from seduction. This meaning is good; but it does not account for the idea placed at the head of the verse: Your obedience has come abroad unto all. It is on these words that Rckert has with good reason rested his explanation; for they are the key to the following sentences. He explains: If I warn you as I have just done (Rom 16:17-18), it is because the report of your obedience to the gospel having already spread everywhere, those men will not fail to hear your church spoken of, and to break in on you to make gain of your faith, as they have done elsewhere. Taken in this sense, the saying is a repetition of Rom 1:8 : Your faith is spoken of throughout the whole world. The apostle adds how rejoiced he is because of their evangelical convictions, but how indispensable it is that in order to preserve them, they should join to the wise discernment of what it is good to do, the simple and hearty horror of what is evil.
The reading of the T. R.: , in that which concerns you, must be set aside. It is too slenderly supported, and there is no reason for here contrasting the Romans with other churches. Of the two other readings, the Greco-Lat., which places the verb , I rejoice, first, ought to give place to that of the Alexs., which begins with the words: , on your behalf therefore. This clause connects the sentence closely with the preceding. Their attachment to evangelical truth rejoices the apostle (comp, the: Thanks be to God, Rom 6:17). Only they must persevere, and for that end the apostle desires that to their obedience to the truth they should add two things: discernment and simplicity.
A moralist writing on this subject would probably have said: wisdom as concerning evil, and simplicity as concerning good. St. Paul does the opposite. And here again we can show that he is speaking by the grace given unto him. In regard to what is evil, there are no two questions. The sentence once pronounced in the conscience: it is evil! everything is said. Woe to him who thereafter still disputes and reasons? An abler than he (comp. Rom 16:20) will not fail to take him in the snare. There is but one thing to be done: to turn from it (Rom 16:17). Hence, as concerns evil, the one thing needed is simplicity. It is not so in regard to good. When a thing is recognized as good, all has not yet been said. Here, on the contrary, it is that there is need of prudence not to spoil a good thing by the unwise or unskilful way in which it is gone about. Different questions present themselves: Is it the time for doing it? How should one address himself to it to succeed? Who should put his hand to the work? etc., etc. All, questions which demand a certain measure of wisdom, of discernment, of practical ability, of . In the case of evil, woe to the able! Ability makes dupes. In the case of good, woe to the simple! Simplicity is the parent of mistakes.
The T. R. places , without doubt, after the word , wise; which would lead to the sense: I would, that while ye are wise in good, ye should be simple as regards evil. This form makes all the weight of the recommendation fall on the second proposition. But the word wise, , too evidently forms a contrast to the word , innocent, to allow us to give it so secondary a position. The first proposition should, in Paul’s recommendation, be on the same line as the second. As much clear-sightedness is needed to discern the corruption of adversaries under their fair exteriors, as of simplicity to avoid them after having discerned them.
It is to be remarked, that to denote simplicity, Paul in this verse uses quite a different term from that in the preceding. There he had in view men ignorant of evil, who are easily duped; hence the use of the term , innocent. Here Paul wishes to speak of the moral rectitude which, the instant it knows evil, breaks with it. Hence the term , literally, not mixed, exempt from impure alloy. This saying of the apostle may serve to explain the precept of Jesus, Mat 10:16 : simple as doves, wise as serpents. Comp. also 1Co 14:20 and 2Co 11:3.
We should like to know what forger would have hit on such a word?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. [I warn you, for your obedience and docility, being so notorious, will sooner or later draw them to seek you as an enticing spoil. The apostle rejoiced in their simplicity, yet urges them to be careful in whom they placed their trust. (Comp. Mat 10:16; Joh 16:4-5; 1Co 14:20; 2Co 11:3) If the church could only attain the paradoxical state of being simple toward Christ, and wise toward those who pervert his word, sectarianism, with its divisions, would be at an end.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
19. For your obedience is gone forth to all. This flowed as a natural consequence from the fact that Rome was the capital and metropolis of the world. Therefore I rejoice over you and wish you to be wise in that which is good, and unmixed in that which is evil. Unmixed (E. V., harmless) is from alpha not, kerannumi mix. Hence the word is exceedingly strong, beautiful and conclusive of entire sanctification. The sinner has evil in him unmixed with good; the wholly sanctified man is filled with good unmixed with evil; while the unsanctified Christian has a mixed experience consisting of good and evil, engaged in an exterminating war either with other.
Fuente: William Godbey’s Commentary on the New Testament
16:19 {3} For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you {h} wise unto that which is good, and {i} simple concerning evil.
(3) Simplicity must be joined with wisdom.
(h) Furnished with the knowledge of the truth and wisdom, so that you may embrace good things, and avoid evil, beware of the deceits and snares of false prophets, and resist them openly: and this place plainly destroys the papists faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believes, without further knowledge or examination what the matter is, or what ground it has: using these daily speeches, “We believe as our fathers believed, and we believe as the Church believes.”
(i) As men that know no way to deceive, much less deceive indeed.
Fuente: Geneva Bible Notes
Paul was confident that his readers could handle this threat because they had a reputation for following the apostles’ instructions. The innocent among God’s people tend to accept false teachers, and the wise normally reject them. Paul wanted his readers to be wise concerning all good and innocent only regarding evil (cf. Mat 10:16).