Romans 16:19

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 apostle’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Rom 16:19. Ὑπακοὴ, obedience) which belongs to οἱ ἀκάκοι, 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.—πάντας, all) you, or others also.—ἀφίκετο) Hesychius explains ἀφίκετο by παρεγένετο.—τὸ ἐφʼ ὑμιν, as far as you are concerned) in opposition to those turbulent persons, who occasion him anxiety, not joy.—θέλω δὲ, but I wish) an antithesis: you are evidently not wanting in obedience and ἀκακία, simplicity; but you should add to them discretion.—σοφοὺς, wise) contrary to those, of whom Jeremiah speaks, Rom 4:22, σοφοί εἰσι τοῦ κακοποιῆσαι, τὸ δὲ καλῶς ποιῆσαι οὐκ ἐπέγνωσαν, they are wise to do evil, but to do good they have no knowledge.—ἀκεραίους) say, if any evil presents itself: I consider this a thing, which is alien to me; ἀκέραιος is taken here in a passive sense.[170]

[170] Unaffected by evil.—ED.

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

Rom_16:19. 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 γάρ 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 Rückert: 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 Köllner: for you are indeed good Christians, whereat I rejoice; but I desire, etc.against which the expression, especially the want of μεν and the presence of οὖν, is decisive. In order to a correct understanding, one should note the emphatically prefixed ὑμῶν which stands in correlationand that antitheticwith τῶν ἀκάκων. 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 ἄκακοι, but distinguish yourselves so much by obedience (towards the gospel), that this has become universally known; respecting you therefore (here, too, ἐφʼ ὑμῖν 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.

εἰς τὰ ἀγαθ.] in reference to the good, which you have to do. By this general expression Paul means specially fidelity towards the pure gospel.

ἀκεραίους εἰς τὸ κακόν] pure in reference to evil, so that you keep yourselves unmixed with it, free from it. Comp. Php_2:15, Mat_10:16; and see respecting ἀκεραῖος generally, Ruhnken, ad Tim. p. 18.

[49] In the reading of the Recepta defended by Hofmann, χαίρω οὖν τὸ ἐφʼ ὑμῖν, χαίρειν would not have to be supplied after τό (as Hofmann very oddly thinks); but τὸ ἐφʼ ὑμῖν sc. ὄν would, according to a well-known usage (see Bernhardy, p. 329; Krüger, § 68. 41. 9; Schaefer, ad Bos. Ell. p. 277; Kühner, II. 1, p. 434), be a more precise definition to χαίρω: I rejoice, as to what concerns you. In this case, ἐφʼ ὑμῖν would be by no means dependent on the notion χαίρω, but the latter would stand absolutely.

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 16:19 . ἡ γὰρ ὑμῶν ὑπακοὴ : 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 ( ὑμῶν 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 χαίρειν ἐπὶ see 1Co 13:6 ; 1Co 16:17 . σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθὸν , ἀκεραίους δὲ εἰς τὸ κακόν . For ἀκέραιος see Mat 10:16 , Phi 2:15 , and Trench, Syn [41] , § lvi., where there is a full discussion and comparison with ἄκακος . 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.

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

Rom_16:19

For your obedience is come abroad unto all men, etc. This clause admits of two interpretations: the word obedience may express either their obedience to the gospel, their faith, (see Rom_1:8,) or their obedient disposition, their readiness to follow the instructions of their religious teachers. If the former meaning be adopted, the sense of the passage is this, Ye ought to be on your guard against these false teachers, for since your character is so high, your faith being everywhere spoken of, it would be a great disgrace and evil to be led astray by them. If the latter meaning be taken, the sense is, It is the more necessary that you should be on your guard against these false teachers, because your ready obedience to your divine teachers is so great and generally known. This, in itself, is commendable, but I would that you joined prudence with your docility. This latter view is, on account of the concluding part of the verse, most probably the correct one; see 2Co_10:6; Phm_1:21.

I am glad, therefore, on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil. That is, Simplicity (an unsuspecting docility) is indeed good; but I would have you not only simple, but prudent. You must not only avoid doing evil, but be careful that you do not suffer evil. Grotius explanation is peculiarly happy, ita prudentes ut non fallamini; ita boni ut non fallatis; too good to deceive, too wise to be deceived. The word (ἀκέραιος from α et κεράω) simple, means unmixed, pure, and then harmless. Wise as to (εἰς) good, but simple as to evil or, wise so that good may result, and simple so that evil may not be done. This latter is probably the meaning. Paul would have them wise to know how to take care of themselves; and yet harmless.

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

As men that know no way to deceive, much less to deceive in deed.

Simplicity must be joined with wisdom.

Furnished with the knowledge of the truth, and wisdom, that you may embrace good things, and eschew evil, beware of the deceits and snares of false prophets, and resist them openly: and this place doth plainly destroy the Papists’ faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believeth, without further knowledge, or examination what the matter is, or what ground it hath: using these daily speeches, We believe as our fathers believed, and we believe as the Church believeth.

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

For your obedience--that is, tractableness

is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading.

but yet I would have you wise unto that which is good, and simple--"harmless," as in Mat 10:16, from which the warning is taken.

concerning--"unto"

evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."

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 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.

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

19. Your obedience, 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.

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.

(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.”

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

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.

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.

And the God of peace,.... See Gill on Rom 15:33;

shall bruise Satan under your feet shortly. Some read this by way of wish or prayer, "may the God of peace bruise"; so the Vulgate Latin, Syriac, and Ethiopic versions, and the Alexandrian copy; but others as ours, as a promise, or as expressive of the apostle's faith and hope in this matter; and which he mentions to encourage the members of this church to be upon their guard, and make head against these false teachers; since in a little time they might be assured of victory over Satan and these his emissaries: as it is before suggested, that the methods these men used to beguile weak minds were much like those that Satan used when he attacked our first parents, so here is a manifest allusion to what was said by way of threatening to him, "it", the woman's seed, "shall bruise thy head", Gen 3:15; and which has had its accomplishment in Christ, who has not only destroyed the works of the devil, but him himself, and spoiled his principalities and powers, and bruised him and them under his feet, when he led captivity captive; and though, for the trial of the graces of his people, Satan is permitted to attack them in various shapes, yet in a short time he will be bruised under their feet, as he is already under their Lord and master's. The apostle refers not so much to his coming among them in a short time, when he might hope and believe that he should be an instrument of crushing these men Satan made use of, of quelling the contentions they raised, and putting a stop to the divisions they made, and under the influence, and by the assistance of the God of peace, restore them to their former peace and tranquillity, though it is a sense not to be despised; much less does he refer to the destruction of Jerusalem, which was to be in a very short time, when the crucifiers of Christ and the persecutors of the saints would have the wrath of God come upon them to the uttermost, since these Romans had no great and immediate concern with them; nor does he regard the spread of the Gospel in the Gentile world, whereby Satan fell as lightning from heaven, and was cast out of the idol temples, for this was greatly fulfilled already: but rather he refers to the time of Constantine, when Satan's seat at Rome was overturned, when he was cast down from his throne and trampled under feet, who had deceived the whole world, the whole Roman empire, when the Gospel triumphed over its secret and open enemies, profane persecutors, and perfidious teachers, over idolatry and superstition on the one hand, and error and heresy on the other, though this did not last long; wherefore some have thought the apostle refers to the latter day, when Satan shall be bound a thousand years, or to the last of all, when he shall be for ever under the feet of the saints, and never be able to give them any more trouble; and this the apostle might say would be shortly, since the second coming of Christ was expected to be quickly: yea, this may be applied to the case of every believer now, and be for his encouragement to be vigilant and on his guard against Satan, to resist him, repel his temptations, and oppose his emissaries; since he may assure himself he shall be more than a conqueror over him through Christ, that has loved him, and that in a very little time, when death comes, and he shall enter into the joy of his Lord, where he will be out of the reach of Satan, and unmolested by him.

The grace of our Lord Jesus Christ be with you, Amen: to enable you to abide by the truth; to mark and avoid the authors of sects, and causes of divisions, and offences; to oppose error and defend truth; to keep from falling, to stand against every assault of Satan, and to bear up under every temptation of his; to get the victory over him, and to preserve them safe to the kingdom and glory of Christ.

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

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.

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.

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.

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

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.

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

19. For—I warn you thus to stay right, for your present rightness is far famed.

All—The present Christian world.

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

But I would have you - Not only obedient, but discreet also. Wise with regard to that which is good - As knowing in this as possible. And simple with regard to that which is evil - As ignorant of this as possible.

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

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

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

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.]

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.

19. For your obedience is come abroad. Your reputation as good Christians is so well known that you ought not to be deceived by these false teachers.

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.

For your example of obedience reaches everyone

Here Paul speaks of the Roman believers' obedience as if it were a person who could go to people. AT: "For everyone has heard how you obey Jesus" (See: Personification)

The God of peace will soon crush Satan under your feet

The phrase "crush under your feet" refers to complete victory over an enemy. Here Paul speaks of the victory over Satan as if the Roman believers were trampling an enemy under their feet. AT: "Soon God will give you peace and complete victory over Satan" (See: Metaphor)

innocent to that which is evil

"not involved in doing evil things"

translationWords

obey

joy

wise

good

innocent

evil

peace

Satan

grace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. γὰρ justifies his appeal to them and what they had learnt.

ἡ—ὑπακοὴ. Their response to the teaching—obedience; cf. 2Co 10:5; above Rom 6:17; 2Th 1:8.

ἀφίκετο (only here in N.T.); cf. 1Th 1:8, supra Rom 1:8. This would not be a natural form of expression, if S. Paul was writing to a Church with which he was personally acquainted.

ἐφ’ ὑμῖν. The warning is not due to his distrust of their present state, but to apprehension of what the future may bring.

σοφοὺς—ἀκεραίους. Cf. Mat 10:16; Php 2:15 only; cf. Lft. In Polyb. the word = uninfluenced from without (cf. Schweighäuser’s Index). So here = admitting no influence for evil.

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.

19.] See ch. 1:8. Their obedience being matter of universal notoriety, is the ground of his confidence that they will comply with his entreaty, ver. 17.

Some slight reproof is conveyed in χαίρω, θέλω δὲ κ.τ.λ. 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.

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

19. ἡ γὰρ ὑμῶν ὑπακοή. ‘I exhort and warn you because your excellence and fidelity although they give me great cause for rejoicing increase my anxiety.’ These words seem definitely to imply that there were not as yet any dissensions or erroneous teaching in the Church. They are (as has been noticed) quite inconsistent with the supposed Ebionite character of the Church. When that theory was given up, all ground for holding these words spurious was taken away.

θέλω δὲ ὑμᾶς. St. Paul wishes to give this warning without at the same time saying anything to injure their feelings. He gives it because he wishes them to be discreet and wary, and therefore blameless. In Mat 10:16 the disciples are to be φρόνιμοι and ἀκέραιοι: see also Php 2:15.

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

Simple [ακεραιους] . See on harmless, Mt 10:16.

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

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 (ἄκακοι), 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 ἄκακοι, 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 Rückert 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.: τὸ ἐφ᾿ ὑμῖν, 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 χαίρω, I rejoice, first, ought to give place to that of the Alexs., which begins with the words: ἐφ᾿ ὑμῖν οὖν, 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 σοφία. 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 μέν, without doubt, after the word σοφούς, 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, σοφούς, too evidently forms a contrast to the word ἄκακοι, 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 ἄκακος, innocent. Here Paul wishes to speak of the moral rectitude which, the instant it knows evil, breaks with it. Hence the term ἀκέραιος, 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?

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.