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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 16:17–20. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,
I.The caution itself, which is given in the most obliging manner that could be:
I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them,
1.To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mat 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another - these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented.
2.To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness. - Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.
II.The reasons to enforce this caution.
1.Because of the pernicious policy of these seducers, Rom 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly - their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phi 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.
2.Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men - you are noted in all the churches for a willing, tractable, complying people." And,
(1.)Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, Jo2 1:8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young.
(2.)Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules: - [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Mat 10:16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Pro 14:8. [2.] To be simple concerning evil - so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious - harmless, unmixed, inoffensive. In malice be you children, Co1 14:20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Rev 8:10), his tail drew a third part of the stars after him, Rev 12:4.
3.Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (Rom 16:20): The God of peace shall bruise Satan under your feet.
(1.)The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.
(2.)The blessing he expects from God - a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Gen 3:15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Jos 10:24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith - we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you - the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, Rom 16:24.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The apostle admits that he rejoices because of the hearts of the innocent, and [in this verse] he gives a kind of definition of being as a child.
On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil."
This is similar to what Paul wrote to the Corinthians when he said: “Be babes in evil, but in your thinking be mature.” The Lord also said much the same thing: “The children of this world are wiser in their generation than the children of light.”
Being “wise as to what is good” means doing good works, while being “guileless as to what is evil” means avoiding unrighteous deeds.
"For your obedience is come abroad unto all men."
This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, "your obedience:" that is, their compliance, which was evidence of much meekness in them. "I am glad therefore on your behalf." And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words,
"I would have you wise unto that which is good, and simple concerning evil."
You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.
If you obeyed those you should not have obeyed, how much more should you obey us! For this is why these people came to you, because they knew that you could readily be led astray by unsuspecting obedience. I rejoice with you, because obedience is good only if it is reasonable. I want you to be wise in what is good, so that by being ignorant of evil you may bring the enemy down under the feet of innocence.
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Summary
In Romans 16:19, the Apostle Paul concludes his magisterial letter to the Roman believers with a dual emphasis: first, a heartfelt commendation for their widely recognized and exemplary obedience to the gospel, which brings him great joy; and second, a crucial, practical exhortation for their continued spiritual maturity, urging them to cultivate profound wisdom concerning all that is inherently good, while simultaneously maintaining an unadulterated innocence and purity concerning all that is evil. This verse distills a profound principle of Christian living, advocating for an active, discerning embrace of righteousness coupled with a deliberate, uncorrupted detachment from wickedness.
Context
Literary Context
Romans 16 serves primarily as a chapter of personal greetings, commendations, and final admonitions, marking the conclusion of Paul's most systematic theological treatise. Immediately preceding verse 19, Paul issues a stern warning in Romans 16:17-18 against those who cause divisions and offenses contrary to the sound doctrine the Roman church had received. These individuals are characterized as serving their own appetites rather than Christ, deceiving the innocent with smooth talk. Verse 19 then transitions from this cautionary note to a statement of trust and affirmation, highlighting the Roman believers' positive reputation for adherence to the faith. Paul's commendation of their "obedience" (G5218, hypakoḗ) directly contrasts with the deceptive practices of the false teachers, reinforcing the value of genuine submission to truth. The subsequent verses (e.g., Romans 16:20) offer further encouragement and a promise of divine victory over Satan, linking the believers' steadfastness to God's ultimate triumph.
Historical & Cultural Context
The city of Rome was the vibrant, cosmopolitan capital of the Roman Empire, a melting pot of cultures, philosophies, and religions. While it offered significant opportunities for the spread of the gospel, it also presented numerous moral and ideological challenges. Syncretism was common, and various cults and philosophical schools vied for influence. Early Christian communities, often meeting in house churches, navigated a complex social landscape, facing potential persecution, internal disagreements, and the allure of prevailing pagan practices. Paul's letter to the Romans, written from Corinth around A.D. 57-58, addresses a church he had not yet visited but whose reputation had clearly reached him. The emphasis on "obedience" (G5218, hypakoḗ) and the call to be "wise unto that which is good, and simple concerning evil" (G4680, sophós and G185, akéraios) were particularly pertinent in a city where moral relativism and sophisticated vices could easily corrupt nascent faith. Paul's instruction provides a moral compass for believers living in a morally ambiguous and often hostile environment.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's broader theology. It underscores the theme of Christian Obedience as a foundational aspect of faith, not merely intellectual assent but active submission to God's will, as introduced in Romans 1:5. The commendation of their widespread obedience highlights the Witness and Reputation of the church, demonstrating how the integrity of believers can impact the broader world. Central to the exhortation is the theme of Spiritual Discernment, urging believers to actively pursue and apply divine wisdom in their lives, distinguishing between good and evil. This ties into the broader call for the transformation of the mind found in Romans 12:2. Finally, the instruction to be "simple concerning evil" emphasizes the critical theme of Moral Purity and Innocence, safeguarding believers from the corrupting influences of the world and the deceptive tactics of false teachers, echoing the need for blamelessness seen in passages like Philippians 2:15.
Exposition and Analysis
Key Word Analysis
This term signifies "attentive hearkening, i.e. (by implication) compliance or submission." It is not merely passive hearing but an active, responsive submission to a command or authority. In the context of the gospel, it refers to the willing and active response of faith that embraces and lives out the truth of God's revelation. Paul's commendation here indicates that the Roman believers' faith was not merely theoretical but manifested in their practical conduct and adherence to Christian doctrine.
This word means "wise (in a most general application)." It denotes practical wisdom, skill, and prudence, especially in discerning and applying moral and spiritual truth. It implies an insightful understanding of what is truly good and beneficial, coupled with the ability to act skillfully and judiciously in accordance with that understanding. It is a wisdom that guides behavior and decision-making, enabling believers to navigate life's complexities in a manner pleasing to God.
This term means "unmixed, i.e. (figuratively) innocent." It conveys a sense of purity, guilelessness, and freedom from malice, cunning, or corruption. It suggests being unadulterated by evil, not participating in its schemes, and remaining untainted by its influence. This is not an ignorance of evil's existence, but a deliberate refusal to engage with it or allow it to contaminate one's character or actions. It implies a moral integrity that resists complicity with wickedness.
Verse Breakdown
"For your obedience is come abroad unto all [men]"
Paul begins with a commendation, highlighting the widespread reputation of the Roman believers' obedience. This "obedience" (G5218, hypakoḗ) signifies their faithful response to the gospel and their consistent adherence to its teachings. The phrase "is come abroad" (G864, aphiknéomai) indicates that their reputation for faithfulness had spread widely, reaching Paul and presumably other Christian communities. This public testimony was a source of encouragement and joy.
"I am glad therefore on your behalf"
Paul expresses his personal delight and joy (G5463, chaírō) in response to the positive report of their steadfastness. His gladness is a pastoral affirmation, reinforcing the value of their faithfulness and demonstrating his genuine affection and concern for them. It underscores the communal joy that arises from the spiritual health and integrity of fellow believers.
"but yet I would have you wise unto that which is good, and simple concerning evil"
This is Paul's crucial exhortation, introduced by a contrasting particle (G1161, dé). Despite their commendable obedience, Paul desires (G2309, thélō) them to grow in two specific areas of spiritual maturity. To be "wise" (G4680, sophós) "unto that which is good" (G18, agathós) means to possess discerning insight and practical skill in understanding, pursuing, and applying moral excellence and divine truth. Conversely, to be "simple" (G185, akéraios) "concerning evil" (G2556, kakós) means to be innocent, unmixed, and uncorrupted by wickedness. This is not an ignorance of evil, but a deliberate refusal to engage with it, be fascinated by it, or allow it to taint one's character or actions.
Literary Devices
Romans 16:19 employs several effective literary devices. The most prominent is Antithesis, clearly seen in the contrasting pair: "wise unto that which is good" versus "simple concerning evil." This juxtaposition highlights the dual nature of Christian maturity, emphasizing that believers must be shrewd and discerning in pursuing righteousness, yet utterly guileless and uncorrupted by sin. This creates a powerful and memorable ethical imperative. Paul also uses Commendation ("For your obedience is come abroad... I am glad therefore on your behalf"), which serves to affirm the recipients and build rapport before delivering the subsequent Exhortation. The commendation acts as a pastoral softening, making the subsequent instruction more palatable and impactful. Furthermore, the verse uses Metonymy where "obedience" stands for the entire faithful conduct and reputation of the Roman church, signifying the fruit of their faith.
Theological and Thematic Connections
Paul's exhortation in Romans 16:19 encapsulates a profound theological truth about the nature of Christian sanctification: it is a dynamic process involving both active pursuit of righteousness and vigilant avoidance of sin. This balance is crucial for spiritual maturity and reflects God's desire for His people to be both discerning and pure. The call to be "wise unto that which is good" aligns with the biblical emphasis on wisdom as a gift from God, guiding believers in righteous living and discerning His will. Simultaneously, the command to be "simple concerning evil" underscores the necessity of moral purity and blamelessness, reflecting God's holy character. This dual imperative equips believers to navigate a fallen world, resisting its corrupting influences while actively embodying divine virtues. It is a call to intentional engagement with truth and intentional disengagement from wickedness, ensuring that Christian conduct is both intelligent and undefiled.
Reflection and Application
Romans 16:19 offers timeless and profoundly practical guidance for every believer. It challenges us to move beyond mere passive avoidance of sin to an active, intentional pursuit of goodness, righteousness, and truth. Being "wise unto that which is good" means diligently studying God's Word, seeking His wisdom through prayer, and cultivating a discerning mind that can identify, embrace, and apply what is truly excellent and pleasing to Him. This involves a lifelong commitment to learning and growing in our understanding of God's character and His will. Simultaneously, being "simple concerning evil" does not mean being ignorant of evil's existence or strategies; rather, it means cultivating a heart that is unmixed, uncorrupted, and unentangled by its allure. It calls for a radical detachment from the practice of sin, a refusal to dabble in its ways, and a commitment to maintain a pure conscience. This balance enables us to be effective witnesses in a complex world, discerning its dangers while radiating God's goodness, protecting our hearts from corruption, and living lives that bring glory to God.
Questions for Reflection
FAQ
What does Paul mean by "simple concerning evil"? Is it about being ignorant of evil?
No, Paul does not advocate for ignorance of evil. The Greek word translated "simple" is akéraios (G185), which literally means "unmixed" or "unadulterated." It conveys the idea of innocence, purity, and freedom from malice or cunning. To be "simple concerning evil" means to be uncorrupted by evil, to not participate in its ways, and to not allow its influence to taint one's character or actions. It's about maintaining a moral purity that refuses to engage with or be fascinated by wickedness. As Jesus taught in Matthew 10:16, believers should be "wise as serpents" (discerning and shrewd) but "harmless as doves" (innocent and pure). So, it's about being aware of evil's existence and strategies, but refusing to let it penetrate our hearts or dictate our actions.
Christ-Centered Fulfillment
Romans 16:19 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the preeminent example of one who was perfectly "wise unto that which is good" and absolutely "simple concerning evil." Christ's entire life was a seamless demonstration of divine wisdom, as He consistently discerned and perfectly executed the will of His Father, always pursuing and embodying what is good, true, and righteous. His teachings, such as the Sermon on the Mount in Matthew 5-7, are the epitome of wisdom concerning good, guiding His followers into a life of profound righteousness. Simultaneously, Jesus was utterly "simple concerning evil." Though He encountered evil in its most potent forms—from the temptations in the wilderness (Matthew 4:1-11) to the schemes of His adversaries and the ultimate confrontation with sin on the cross—He remained entirely unmixed, uncorrupted, and untainted by it. He "knew no sin" (2 Corinthians 5:21) and was "without sin" (Hebrews 4:15), demonstrating perfect innocence and purity. Through His atoning sacrifice, Christ not only provides forgiveness for our past evils but also empowers believers by His Spirit to increasingly live out this dual imperative: to grow in wisdom concerning good and to remain simple and pure concerning evil, reflecting His own blameless character.