Romans 16:18

Rom 16:18. οἱ τοιοῦτοι) such as these. The substance with its quality is denoted.—κοιλίᾳ, the belly) Php 3:19.—χρηστολογίας) as concerns themselves by promising.—εὐλογίας) as concerns you, by praising and flattering.—τῶν ἀκάκων) פתי, a word of a middle signification, μέσον, for the sake of euphemy (end.); which the LXX. translate ἄκακος, and which occurs more than once in Proverbs. They are called ἄκακοι, who are merely free from badness, whereas they should also be strong in prudence, and be on their guard against the κακίαν, the badness of others.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_16:18. Reason assigned for the injunction of Rom_16:17.

οἱ τοιοῦτοι] hi tales; notatur substantia cum sua qualitate, Bengel.

οὐ δουλ.] Note the position of the negation; the thought is: to the Lord they refuse service, but their own belly they serve. Thereby they belonged to the category of the ἐχθροὶ τοῦ σταυροῦ τ. Χρ., Php_3:18.

On τῇ κοιλίᾳ δουλεύειν, τῇ γαστρὶ δουλεύειν, abdomini servire (Seneca, de benef. vii. 26), as a designation of selfishness, bent only on good cheer in eating and drinking, comp. on Php_3:19; Jacobs, ad Anthol. IX. p. 416. For this object the sectaries sought to make use of the influence and following which they obtained. Comp. Lucian, de morte Peregr. 11 ff. Behind their teaching, although this was not itself of an Epicurean nature (Hofmann), there lurked, hypocritically concealed, the tendency to epicurean practice.

διὰ τῆς χρηστολ. κ. εὐλογ.] by means of the kind (having a good-natured sound) and fair-set language, which they hold. On χρηστολ. comp. Jul. Capitol, vit. Pertin. 13; Eustath. p. 1437, 53, and the classical λόγοι χρηστοί, λέγειν χρηστά κ.τ.λ.; on εὐλογία, language finely expressed (here: fine phrases), Plat. Rep. p. 400 D; Lucian, Lexiph. 1; Aesop. 229. The two words characterize contents (χρηστολ.) and form (εὐλ.); hence it is preferable to take εὐλογ. in the above signification than in the ordinary one of praise, extolling (Philippi). Comp. Luther: stately language.

τῶν ἀκάκων] of the guileless (Heb_7:26), who themselves have nothing evil in their mind, and are prepared for nothing evil. See Wetstein in loc.; Ruhnken, ad Tim. p. 56; Schaefer, ad Greg. Cor. p. 342.

The assertion that Paul appears too severe in the accusation of his opponents (Rückert) cannot be made good. He writes from long and ample experience.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 16:18 . οἱ γὰρ τοιοῦτοι κ . τ . λ . Christians must not associate with those who do not serve the one Lord. τῷ Κυρίῳ ἡμῶν Χριστῷ : this combination occurs here only in N.T. τῇ ἑαυτῶν κοιλίᾳ : cf. Phi 3:19 , ὧν ὁ θεὸς ἡ κοιλίᾳ . The words need not mean that the teachers in question were mere sensualists, or that they taught Epicurean or antinomian doctrines: the sense must partly be defined by the contrast it is not our Lord Christ whom they serve; on the contrary, it is base interests of their own. It is a bitter contemptuous way of describing a self-seeking spirit, rather than an allusion to any particular cast of doctrine. διὰ τῆς χρηστολογίας καὶ εὐλογίας : according to Grimm, χρηστολογία refers to the insinuating tone, εὐλογία to the fine style, of the false teachers. Examples from profane Greek bear out this distinction ( εὔαρχός ἐστιν ὁ λόγος καὶ πολλὴν τὴν εὐλογίαν ἐπιδεικνύμενος καὶ εὔλεξις ), but as εὐλογία in Biblical Greek, and in Philo and Josephus invariably has a religious sense, Cremer prefers to take it so here also: “pious talk”. ἐξαπατῶσι : Rom 7:11 , 1Co 3:18 , 2Th 2:2 . ἀκάκων : all the English versions, except Gen [40] and A.V., render “of the innocent” (Gifford). See Heb 7:26 . In this place “guileless” is rather the idea: suspecting no evil, and therefore liable to be deceived.

[40] genitive case.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_16:18

For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. These men are to be avoided, because they are wicked and injurious. The description here given is applicable, in a great degree, to errorists in all ages. They are not actuated by zeal for the Lord Jesus; they are selfish, if not sensual; and they are plausible and deceitful. Compare Phi_3:18, Phi_3:19; 2Ti_3:5, 2Ti_3:6. The words (χρηστολογία and εὐλογία, blandiloquentia et assentatio) rendered good words and fair speeches, do not in this connection materially differ. They express that plausible and flattering address by which false teachers are wont to secure an influence over the simple. The word (ἄκακος) simple, signifies not merely innocent, but unwary, he who is liable to deception. (Pro_14:15, ἄκακος πιστεύει παντὶ λόγῳ, the simple believes everything.)

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The word which he useth, signifieth a promising which performeth nothing, and if thou hearest any such, thou mayest assure thyself that he that promiseth thee is more careful of thy matters, than of his own.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading.

but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Phi 3:19).

and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Pro 14:15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. They - serve not our Lord Jesus] They profess to be apostles, but they are not apostles of CHRIST; they neither do his will, nor preach his doctrine; they serve their own belly - they hate intruded themselves into the Church of Christ that they might get a secular support; it is for worldly gain alone that they take up the profession of the ministry: they have no Divine credentials; they convert not the heathen nor the ungodly, for they have no Divine unction; but by good words and fair speeches (for they have no miraculous nor saving powers) deceive the hearts of the simple, perverting Christian converts, that they may get their property, and thus secure a maintenance for themselves. The Church of God has ever been troubled with such pretended pastors - men who FEED themselves, not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil's territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches, χρηστολογιας, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.

Should it be asked, Whom do you intend by this description? I answer: No soul, nor party, but such as the description suits. Irasceris.? - De TE fabula narratur. O, you are angry, are you? O, then, the cap fits you - put it on.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. For they who are such, etc. He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted — that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) Their own belly.—Compare the description in Php_3:18-19, where the Apostle is also denouncing certain persons who made “a god of their belly.” It is not, however, quite clear that the class of persons intended is precisely the same. There the Apostle is condemning Antinomian extravagances which professed to be based on his own teaching; here he would seem to have in view some more radical divergence of doctrine, “contrary to” that which they had learned. Selfish indulgence is unfortunately a common goal, to which many diverse ways of error will be found to lead.

By good words and fair speeches.—The difference, perhaps, is between “insinuating” or “specious” address, and “fine phrases” in a rhetorical sense.

Simple.—Literally, guileless. Those who have no evil intentions themselves, and do not readily suspect others of them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. serve not] Perhaps these words (lit. do not bondservice to,) allude to the professed “liberty” of the erring teachers. Q. d., “they decline, indeed, the bondage of Christ, but they are in bondage to their own appetites all the while.” Cp. 2Pe_2:19.—With a similar emphasis, probably, he writes “our Lord (Master) Jesus Christ.”

their own belly] Cp. Php_3:19. The words indicate sensual self-indulgence generally, whether grosser or lighter.

by good words, &c.] Lit. by their sweet-speech and fair-speech. The first word denotes the seeming piety, the second the seeming reasonableness, of their doctrine.

the simple] Lit. the evil-less; people unconscious of bad intentions, and hence unsuspicious of them.

Meyer remarks that St Paul did not write thus severely till after long and full experience.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Mat 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Ver. 18. But their own bellies] They pretend the service of Christ to their worldly and wicked respects, by a dissembled sanctity, which is double iniquity. The Duke of Bavaria is even eaten up with those Popish flesh flies, friars and Jesuits. It was an honest complaint of a Popish writer, We, saith he, handle the Scriptures, tantum ut nos pascat et vestiat, only for a livelihood; we serve God for gain: as children will not say their prayers unless they be promised their breakfasts. Cajetan writing on Mat 5:13; "Ye are the salt of the earth," confesseth ingenuously of himself and his fellow prelates, that whereas by their places they should have been the salt of the earth, they had lost their savour, and were good for little else but looking after the rites and revenues of the Church. {a} And such were many of our English prelates grown, before their late extirpation. If you put not into the mouths of these Cerberuses, they would even prepare war against you. Therefore their "sun went down, and the day grew dark over them," Mic 3:5-6. All seducers are self-seekers: "they teach things that they ought not, for filthy lucre’s sake," Tit 1:11. They are like eagles that soar aloft towards heaven, not for any love of heaven, but that they may spy their prey the sooner, seize upon it the better: or like those ravens in Arabia, that, fully gorged, have a tunable sweet record; but empty, they screech horribly. In parabola oves capras suas quaerunt, comparison to a sheep seeking their nanny-goat, as the ferryman looks one way, rows another.

And by good words, &c.] Those locusts in the Revelation have faces like women, insinuative and flattering. The Valentinian heretics had an art to persuade before they taught, whereas the truth persuadeth by teaching, it doth not teach by persuading. (Tertullian.)

They deceive] As cheaters do, by the cogging of a dye, εν τη κυβεια, Eph 4:14. Fallax artificium, vel potius artifex fallacia, saith Erasmus on that text, a cumfing kind of cozenage.

{a} Evanuimus ac ad nihilum utiles, nisi ad externas ceremonias, externaque bona.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Serve not - Obey not. Though they are professedly, yet they are not his real friends and followers.

But their own belly - Their own “lusts;” their own private interests; they do this to obtain support. The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly appetite; to obtain function or property; or to gratify the love of dominion.

And by good words - Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth; compare Col 2:4; 2Pe 3:3. People who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy; and put on the appearance of great sincerity, sanctity, and humility.

And fair speeches - Greek εὐλογίας eulogias, eulogy, praise, flattery. This is another very common art. “Flattery” is one of the most powerful means of forming parties in the church; and “a little special attention,” or promise of an office, or commendation for talents or acquirements, will secure “many” to the purposes of party whom no regard for truth or orthodoxy could influence a moment.

Deceive the hearts of the simple - The minds of the unsuspecting, or those who are without guile τῶν ἀκάκων tōn akakōn. The apostle means to designate those who are simple-hearted, without any disposition to deceive others themselves, and of course without any suspicions of the “designs” of others. He has thus drawn the art of making parties with the hand of a master. First, there are smooth, plausible pretences, as of great love for truth. Then, an artful mingling of attentions and flatteries; and all this practiced on the minds of the unsuspecting, drawing their “hearts” and “affections” toward themselves. Happy would it have been if the art had been confined to his own times.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In this verse you have a reason of the foregoing admonition, together with a description of the seducers, whom they should mark and avoid. He says, they are such as

serve not our Lord Jesus Christ, but their own belly; i.e. they serve themselves rather than Christ. Though they pretend to be the servants of Jesus Christ, and give themselves out for his ministers, yet they aim at nothing but their own commodity and advantage. A further account you have of such persons in Phi 3:19; 1Ti 6:5; Tit 1:11; 2Pe 2:3.

By good words and fair speeches deceive the hearts of the simple: q.d. As Satan insinuated into Eve, by pretending he wished her good; so these seducers pretend they aim at nothing but the good and benefit of those with whom they have to do: with smooth and flattering words, they praise both the persons and doings of those whom they would insnare, (so much the word ευλογια, here used, imports), and by this means they impose upon the simple, i.e. the over credulous and unwary, who do not mistrust any deceit or hurt. The word here rendered simple, properly signifies such as are not evil, or that are incautious, and not suspicious.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Their own belly—Their own maintenance and sensuality. (Compare Php_3:18-19.)

Good words and fair speeches—With rhyming terminations in the Greek, like apologies and eulogies; with the former commending themselves, with the latter flattering their victims.

Simple— Literally, the unevil and therefore suspecting no evil.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 18-20. For they that are such serve not our Lord Jesus Christ, but their own belly. (cf. Php_3:18, 19) Had St. Paul thought these people sincere though mistaken, he would doubtless have treated them with the tenderness he shows towards the weak brethren. But he regards them as self-interested, and of the flesh; and against such disturbers of the Church"s peace he is, here as elsewhere, indignant. (el. Gal_1:7, 8 2:4 3:1 5:11, 12) In speaking of them as serving, or being slaves to, their own belly, it cannot be concluded certainly that he attributed to them habits of sensuality. He may only mean that it is the gratification of the lower part of their nature that they have in view; and there may be allusion to the motive of such persons being the desire of eating and drinking at the cost of the Churches. In "The Teaching of the Twelve Apostles" (alluded to under Rom_12:6, seq.) the desire to live without working at the cost of the Church is set down as one of the marks of a false apostle or a false prophet. And by good words and fair speeches deceive the hearts of the simple (rather, innocent, or harmless. So the word akakov is translated in Heb_7:26. It is different from akeraiov in ver. 19, though the Authorized Version makes no difference). For your obedience is come abroad unto all men. This is apparently adduced as a reason for his exhorting them to beware of those seducers, with a confidence that they will not be seduced by them, ver. 19 being thus dependent on ver. 17. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, but simple (akeraiouv) concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you all. Amen.

Victory assured.

In viewing our human life, we are tempted into one or other of two extremes. To the worldly and the careless, especially when young and prosperous, life seems easy. They are conscious of no temptation, for they yield at once to each congenial suggestion. They are ignorant of struggles, for to them life has never shaped itself as a moral warfare. But there are those who are ever oppressed by a constant sense of the solemnity of life. To such the conflict is a daily and inevitable fact. They cannot drift adown the current; yet, strike out as bravely as they will, they feel as though they made no headway against the waters, as though they could never reach the shore. Struggle they must, they do; yet with many failures and with faint hope of final success. Now, Christianity rebukes the first of these classes for frivolity, the second for faithlessness. The Scriptures ever represent our life as a spiritual conflict; yet they ever summon us to fight the good fight of faith with hopeful hearts; the battle is fierce, but to the brave the victory is sure.

I THE CONFLICT AND THE FOE. There is a power of evil, a personal and mighty power. Satan seeks to carry captive human souls; and in the effort employs every resource the fiercest assaults, and the most unscrupulous, insidious wiles. In this Satan deals with men according to their circumstances, their character, their temperament. Over multitudes he triumphs openly. Yet there are those who resist him, who regard him as their deadly foe. Well is it for you if you are aware of your position, your danger, the attempts of the adversary, and your own weakness and insufficiency for a struggle so unequal. Faithful, consistent, experienced Christian! you have not yet finished the campaign; you are not yet beyond the reach of the fiery darts. Young and ardent Christian! dare not to indulge in boasting or to serf-satisfaction. Just where and when you least expect it, then and there the attack may be made. "Resist the devil;" "Watch and pray, lest ye enter into temptation;" "Take to you the whole armour of God.

II THE HELPER AND DELIVERER. In a conflict such as human life, how can we be blind to our own helplessness and need? Whither shall the assaulted and imperilled turn? Upon whom shall they call? The Christian cannot answer these questions amiss; for he has already sought and experienced the saving strength of God"s right hand. Yet he may well need to be reminded of his only hope and refuge. Let us lift up our eyes unto the hills, whence cometh our help. The God of peace is, in the text, set before us as our Saviour. Does it strike you as strange that the Most High should be so described in such a connection? Do you ask Why is the God of peace invoked, to oppose and to vanquish the foe of souls? The answer is plain. God"s nature is peace; his aim is peace; his rule is peace. But his is not the peace of compromise with sin His is the peace which comes with righteousness and with the reign of holy law. Such peace presupposes conflict. War with evil, until evil is vanquished, dethroned, and silent; and then peace, and only then; such is the principle of the gospel, such is the purpose of God, such is the law of the Christian"s life. Divine peace is pure and sincere and lasting. Remember that word of our Lord Jesus, "I am not come to send peace, but a sword.

III THE RESISTANCE AND THE VICTORY. Here we are, as Christians, members of the Church militant. But Christ is the Captain of our salvation; and the language of the apostle implies that, through the might and grace of our Leader, we shall conquer in the holy war. Christ is the Victor, who has conquered for us. The history of our Saviour"s earthly career is a history of conflict. The ministry of the Redeemer was a struggle with the prince of darkness. Witness his temptation, in which he encountered the foe in various guises, and ever vanquished his adversary and ours by the "sword of the Spirit, which is the Word of God." Witness the crisis of his humiliation and suffering: "This is your hour, and the power of darkness." Yet in that crisis the Lord Jesus beheld Satan as lightning cast from heaven, and he spoiled principalities and powers, making a show of them openly. Then was fulfilled the promise, "The seed of the woman shall bruise the serpent"s head." Christ is the Victor, who conquers in us. For it is in our own hearts that the real conflict is waged, that the true victory must be won. By the cross of Christ, through the presence and strengthening of the Spirit of Christ, the soldier who follows his Captain must come to share the Captain"s triumph. He himself has promised that it shall be so. In his humiliation he encouraged his disciples, saying, "Be of good cheer; I have overcome the world." From his glory he cheers them on, saying, "He that overcometh shall sit down with me in my throne." The individual Christian shall, by Divine grace, be victorious over the tempter who is the foe of his soul. He shall not yield to the blandishments or fall before the onsets of Satan; he shall learn submission to God"s will without murmuring; he shall serve without fainting; he shall rebuke without harshness; he shall trust without doubting. The world shall have less hold upon his affections, and heaven shall have more power to attract and charm. "We are more than conquerors through him that loved us." The Church, too, shall go, with the Lord himself, from conquest to conquest. It shall shake off dependence upon earthly and carnal weapons; it shall learn the hard lesson of charity; its pity shall be practical, and its purity shall be glorious; and it shall realize the picture painted by the glowing imagination of the inspired artist.

IV THE CHARACTER AND THE TYPE OF TRIUMPH. On these points the text is especially explicit. God shall "bruise Satan under your feet." From this it appears that the victory shall be complete. Human wisdom is prone to pronounce this impossible, and represents the moral conflict as one most uncertain in its issues, in which the advantage seems now to be with this party, and anon with that. And so far as this life is concerned, we have no reason to believe that we shall reach a position from which we look down and back upon the battle-field, as those superior to Satan"s assaults, delivered altogether from danger and from fear. Yet here we have an assurance of complete and lasting victory. If Satan is to be bruised beneath our feet, that implies that he shall be crushed. The figurative language depicts a conqueror, with his foe at his mercy, possessing no further power for resistance and mischief. "Is it possible," you ask, who have wrestled long and hard with the foe of souls it possible that, over such an adversary, so feeble a soldier of righteousness as I shall ever triumph?" Here is the answer: "They overcame the accuser of the brethren by the blood of the Lamb." Nor have you long to wait; for this shall happen "shortly." The strife is fierce, but it shall not be protracted. When your fidelity is tried and proved, the power of the enemy shall be crippled, and he himself shall be thrust down, and you shall have the crown of life. but a little while, And he shall come again, Who died that we might live, who lives That we with him may reign!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By good words - Concerning themselves, making great promises. And fair speeches - Concerning you, praising and flattering you. The harmless - Who, doing no ill themselves, are not upon their guard against them that do.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

18. “For such do not serve our Lord Christ, but their own stomach, and through good speaking and eulogy deceive the hearts of the innocent.” This sad revelation of schismatics and heretics has flooded Christendom with delusion and destruction for ages, and is this day rampant in all the earth. Unspiritual, carnal, designing men, by their beautiful, eloquent and fastidious speeches and eulogies, bragging on the people, win the hearts of the simple and unsuspecting and lead them away proselytes, deluded by their sophistry and beguiled into conservatism to their selfish caprices for the sake of filthy lucre, patronage, popularity, promotion and temporal emolument. The same people turn this scripture against the poor holiness bands and accuse them of creating schism, division and heresy. This is where all the martyrs died under charge of schism, heresy and disloyalty. It was true, and is yet, that the devout, sincere people, pursuant to their conscientious duty to God, are forced to separate from these carnal shepherds who starve them to death and let Satan’s wolves devour them. This state of things results from the predominate power and influence of Satan in this dark fallen world, usurping the churches and passing himself for God, filling the pulpits with men of his own calling and leading, who are really these very schismatics and heretics here anathematized by the Holy Ghost. Hence if we did not separate from them, we would not only be untrue to God, but lose our souls. Therefore in all ages the persecuted martyrs and the poor holiness people have really been the true church of God, though everywhere denounced as schismatics and heretics, by the ecclesiastical tyrants, who under Satanic leadership having usurped the visible church, hurl their anathemas against all who dare to retreat away from the deadening influence of their carnal ministry. The real heretic is the one who separates from God and His truth, and not the one who separates from some visible organization claiming to be the church of God, but in countless instances signally failing to verify a solitary differentia of the Holy Ecclesia.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For they that are such serve not our Lord Christ, but their own belly ["Belly" is meant to express all the appetites of the carnal life. The heretics here referred to, being mediocre and insufficient teachers in the true faith, resorted to the artifice of stirring up factions for the purpose of obtaining therefrom physical and pecuniary support. (Comp. Phi_3:19 ) Their breed is not extinct. There are many who shine as heretics who would pass their lives in obscurity if they were orthodox, and there are also many who amass fortunes preaching lies who would live at a poor, starving rate if they preached the truth. But nothing better can be expected of the devotees of the belly]; and by their smooth and fair speech they beguile the hearts of the innocent . [They succeeded, not by the inherent power of what they taught, but by the insidious manner in which they taught it. "Truth," says Trapp, "persuadeth by teaching, it doth not teach by persuading." It has always been a characteristic of truth that it comes to us in plain and simple garb, rugged, unadorned ( Mat_11:20 ; Act_4:13 ; 1Co_1:21-31 ; 1Co_2:1-16 ; 2Co_3:12-13 ; 2Co_10:10 ; 2Co_11:6 ; Jam_3:17 ), and its rival, error, sits in the seat of the mighty, speaks with all subtilty and charms with rhetoric and oratorical display-- Act_8:9 ; Act_13:10 ; Act_12:21-23 ; 1Co_8:1-2 ; 1Ti_6:3-5 ; 2Ti_3:7-8 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. Serve not our Lord Jesus Christ. These men, like many other false teachers, were more devoted to their own appetites than to Christ. The simple. The unsuspecting.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. οἱ γὰρ κ.τ.λ. The warning is against men who claimed to be true servants of Christ and were not; cf. 2Co 11:13: therefore Judaising Christians, not necessarily themselves originally Jews.

τῇ ἑαυτῶν κοιλίᾳ. Cf. Joh 7:38; Php 3:19 (metaph. only in N.T.) = selfish desires and objects in the widest sense. He does not say ἑαυτοῖς because they are not even serving their own true interests.

διὰ τῆς χρ. The ‘fair speech’ employed by them or characteristic of them; cf. Gal 3:1; Gal 4:17. S. H. qu. Jul. Capitol. Pertinax 13, χρ. eum appellantes qui bene loqueretur et male faceret.

εὐλογίας seems to get a bad meaning here by its connexion with χρ. S. H. qu. Aesop Fab. 229, p. 150 ed. Av. In N.T. elsewhere always of ‘blessing.’ Plat. Rep. 400 D of fine speech, in a good sense.

τῶν ἀκάκων = simple, guileless, and therefore unsuspicious; combined with εὐήθης Diod. Sic. ap. Wetstein; )[332] πανοῦργος Dio Cass., ib[333]; cf. Pro 1:4; Heb 7:26. S. Paul is careful not to suggest that they have as yet any hold upon the Church.

[332] )( opposed to

[333] ib. ibidem

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] χρηστολογία, κολακεία, Theophyl. Wetstein cites from Julius Capitolinus, in Pertinace, 13, “omnes, qui libere conferebant, male Pertinacem loquebantur, chrestologum eum appellantes, qui bene loqueretur et male faceret.”

εὐλογίας, fairness of speech: so Plato, Rep. iii. 400 d, εὐλογία ἄρα κ. εὐαρμοστία κ. εὐσχημοσύνη κ. εὐρυθμία εὐηθείᾳ ἀκολουθεῖ—or perhaps ‘eulogies’ (flatteries), as Pind. Neh 4:8, οὐδὲ θερμὸν ὕδωρ τόσον | γε μαλθακὰ τεύχει | γυῖα, τόσσον εὐλογία φόρ | μιγγι συνάορος.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. These false teachers are described as being self-interested in their motives, specious and deceptive in their manners. Cf. Php 3:19 ὦν τὸ τέλος ἀπώλεια, ὦν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες.

τῇ ἑαυτῶν κοιλίᾳ. These words do not in this case appear to mean that their habits are lax and epicurean, but that their motives are interested, and their conceptions and objects are inadequate. So Origen: Sed et quid causae sit, qua iurgia in ecclesiis suscitantur, et lites, divini Spiritus instinctu aperit. Ventris, inquit, gratia: hoc est, quaestus et cupiditatis. The meaning is the same probably in the somewhat parallel passages Php 3:17-21; Col 2:20-4. So Hort (Judaistic Christianity, p. 124) explains ταπεινοφροσύνη to mean ‘a grovelling habit of mind, choosing lower things as the primary sphere of religion, and not τὰ ἄνω, the region in which Christ is seated at God’s right hand.’

Χρηστολογίας καὶ εὐλογίας, ‘fair and flattering speech.’ In illustration of the first word all commentators quote Jul. Capitolinus, Pertinax 13 (in Hist. August): χρηστολόγον eum appellantes qui bene loqueretur et male faceret. The use of εὐλογία which generally means ‘praise,’ ‘laudation,’ or ‘blessing’ (cp. 15:29), in a bad sense as here of ‘flattering’ or ‘specious’ language is rare. An instance is quoted in the dictionaries from Aesop. Fab. 229, p. 150, ed. Av. ἐὰν σὺ εὐλογίας εὐπορῇς ἔγωγέ σου οὐ κήδομαι.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Belly. Compare Phi 3:19.

Good words [χρηστολογιας] . Only here in the New Testament. Lit., good speaking. The compounded adjective crhs tov is used rather in its secondary sense of mild, pleasant So Rev., smooth speech.

Deceive (ejxapatwsin) Better, as Rev., beguile. It is not merely making a false impression, but practically leading astray Simple [ακακων] . Only here and Heb 7:26. Lit., not evil. Rev., innocent. Bengel says : "An indifferent word. They are called so who are merely without positive wickedness, when they ought to abound also in prudence, and to guard against other men's wickedness."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 18. The parties referred to are men at once sensual and hypocritical; it is therefore under the influence of a deep moral aversion that the Christians of Rome are called to avoid them. They serve their sensual appetites, and not Christ. This feature reminds us of Php 3:19, words which apply to the same individuals: “whose god is their belly, and who mind earthly things;” comp. also 2Co 11:20-21 : “If a man bring you into bondage, devour you, take of you, ye suffer it.” It is this sensual and insolent conduct which Paul characterizes, Php 3:2, in the severe terms: “Beware of dogs; beware of evil workers.” The gospel ministry was to these people a means of gain, and gain the means of satisfying their gross passions. They were the Tartuffes of the period. Another point of resemblance identifies them more completely still with the type drawn by Molière: they present themselves with a benignant style of speech (χρηστολογία), and with fatherly benedictions (εὐλογίαι); and the simple (ἄκακοι, literally, the innocent), who suspect no evil, allow themselves to be caught with these devout airs and paternal tone. Was it necessary, as Schultz holds, that these men should be already present to account for Paul speaking thus in regard to them? Had he not learned to know them in this light in Galatia and at Corinth, and could he not portray them to the church of Rome, that they might be recognized immediately on their appearing?

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.