Romans 16:19

“ 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, Romans 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 (Romans 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 Romans 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, Romans 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. Romans 16:20) will not fail to take him in the snare. There is but one thing to be done: to turn from it (Romans 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, Matthew 10:16: “simple as doves, wise as serpents.” Comp. also 1 Corinthians 14:20 and 2 Corinthians 11:3.

We should like to know what forger would have hit on such a word?