But I beseech you, brethren, to consider those who create divisions and occasions of falling, contrary to the doctrine which *ye* have learnt, and turn away from them.
Paul has been sending warm greetings, name after name. Then he stops to warn about people inside the church who cause splits and trip others up — so how do you spot them, and how do you avoid them without becoming a divider yourself?
Some take this sudden warning as trouble Paul only expected, not trouble already there. One writer disagrees, and points to how the Spirit of God works.
I cannot accept the idea that the people Paul warns the saints in Rome about had not yet appeared there. This short warning against divisions comes only at the end of the letter, and it is put in general terms. That settles nothing. It is no evidence at all that these people did not really exist at Rome. That is not the way of the Spirit of God. He may speak prophetically, but He starts from an actual groundwork of hostility to the Lord and danger to the saints.
They were not to judge by how zealous someone looked. Paul hands them one standard.
The test they were to apply was the teaching the Roman saints had learned. Learned where, and how? From those taught in the Word... Divisions, or stumbling blocks, that grew out of what was contrary to apostolic teaching showed only too clearly what those who started and supported them were doing. However zealous they might appear, they were serving their own interest, not the interests of the Lord Christ.
Going against the teaching is not always a flat denial of it.
This is exactly what the apostle condemns in Romans 16:17. It is not open contradiction of what was taught. It is over-stepping it, or going alongside it, instead of letting it govern you.
One writer traces the word behind "avoid" and shows how far Paul's instruction goes.
To avoid them is the apostolic instruction; it is the same word Peter uses when he urges us to turn away from evil (1 Peter 3:11). Now in neither case does the apostle Paul tell the saints to take the severe step of excommunication. Withdrawing from them is not putting them out. They would still have their place at the table. But the saints were to show their disapproval of such ways by withdrawing from ordinary Christian company with them. They hoped, as with the person walking disorderly, that such people would feel shame, see how wrong their course was, and give it up.
The next verse gives the reason. Such people serve their own appetite — older translations put it "their own belly" — and they win others with smooth talk.
They serve, says the Apostle, "their own belly." He picked a crude image on purpose, to pour contempt on their personal self-importance and self-interest. Filled with themselves, they were not subject to the Lord. They may indeed push themselves forward with good words and fine speeches. The self-important man wants to stand well with others, so he is always a flatterer... Experience so often shows that such people are proof against argument and appeal. So all we can do is avoid them.
The obvious objection: separating from dividers looks like another division. One writer answers it, and adds a test for spotting who is at fault.
But if believers do separate from and avoid those who form divisions, do they not also form a sect, or division? No, obedience to the word is not division. And further, you can always tell those who cause divisions by the spirit in which they act.
The command lands on the individual, and a few verses later Paul names the God of peace.
Romans 16:17 is addressed to the individual. Verse 20 shows the character of God I am to display in my separation or withdrawal — "peace"... In quarrelling I do not display the God of peace. If I can help others, well; I certainly can help no one by staying in association with evil... The sole desire should be to keep each other in a right path, and to bring back into it anyone who may have wandered from it.
Part of that care is refusing to treat everyone involved alike.
We are to mark them and avoid them, which is, I suppose, short of action by the whole assembly. Grace would even teach us to tell the difference between the active leaders and those they led in any trouble that arises.
- Watch — such people were already there. The Spirit warns from real danger, not theory.
- Test — measure them by the teaching you were given. Going beyond it breaks it as surely as denying it.
- Avoid — turn away from ordinary company. This is not putting anyone out; their place at the table remains.
- Why — smooth speech and self-interest make argument useless. Withdrawal is the remedy left.
- How — obeying the word is not division. Do it in peace, tell leaders apart from those they misled, and aim at recovery.
For such serve not our Lord Christ, but their own belly, and by good words and fair speeches deceive the hearts of the unsuspecting.
The closing chapter of Romans is full of warm greetings. Then Paul warns about people inside the circle who cause divisions, and verse 18 exposes what they really serve and how they win a hearing.
Paul does not say these people serve Christ badly. He says they serve something else instead. Where the ESV has "their own appetites," older translations read "their own belly."
There is no middle course between serving the Lord Jesus Christ and one's own belly!
The word sounds crude, and it is not limited to food or drink.
The "belly-service" mentioned here means more than satisfying the appetite. Overeating and drunkenness are among the evils the Lord has warned all His disciples about, yet the word reaches further. It expresses self-pleasing in all its forms, both physical and spiritual. Here and elsewhere, it stands in contrast to the service of God and of Christ.
The shock of the verse is the gap between how such work presents itself and what God calls it.
Whatever shape their opposition to the teaching we have been taught may take, the duty of the saints is to turn away. People like this are slaves not to our Lord Christ, but to their own belly. That is the contempt the Holy Spirit pours on their work, however refined it looks, however loud its boast of superior spirituality. Still, the hearts of the guileless are in danger of being deceived by the plausible, fair speech of these party-makers, and they are warned about it.
Self-importance and smooth speech are not two separate faults; one produces the other.
They serve, the Apostle says, "their own belly." The figure is crude on purpose. It pours contempt on their personal self-importance and self-interest. Full of themselves, they were not subject to the Lord. They may well push themselves forward with good words and fair speeches. The self-important man wants to stand well with others, so he is always a flatterer.
Paul's remedy is to turn away, not to debate. Arguing back is the riskier path.
If a man is clearly using his ability to make or widen splits between the saints, do not listen to his claims or so-called convictions. Such men are usually clever in argument, and that makes discussion with them all the more dangerous. He will deceive and sway the hearts of the unsuspecting. This is simply the selfish serving of his own pride, which delights in winning men over to his point of view.
Those deceived here are eager learners. What they are offered sounds like real spiritual progress.
It might not amount to open heresy. But a man may pretend to offer a finer explanation, or a deeper look into the harder mysteries of the faith. On that pretence he can make an impressive claim on the ready attention of people who are eager to grow in the knowledge of divine truth. This is an old device of Satan, and he uses it in the Church again and again.
Refusing such a man's company can look unloving. The opposite is true.
Faithfulness to the Lord and love for His people will lead us to "avoid" these men. Experience so often shows that such people are proof against argument and appeal, so nothing is left but to avoid them. It is no true love to give them practical fellowship. Their self-importance, their independence from their brothers and sisters, and their refusal to submit to the Lord cause division among the people of God.
- Two masters. Every teacher serves either Christ or self; there is no third option, and no middle ground between the two.
- Self, widened. "Their own belly" is not only appetite. It is self-pleasing in every form, physical and spiritual. It stands against the service of God.
- Self, disguised. Self-service can look refined and deep, and it can boast of superior spirituality. That is why the Spirit uses so blunt a word for it.
- Self, marketed. Flattery is the natural language of self-importance. Skill in argument makes such a man more dangerous to engage, not less.
- Self, avoided. Test everything by the teaching already received. Arguing only feeds the divider, so love for God's people refuses him fellowship.
For your obedience has reached to all. I rejoice therefore as it regards you; but I wish you to be wise [as] to that which is good, and simple [as] to evil.
Paul has just warned the believers in Rome about people who do not serve the Lord Jesus Christ. Now he turns to their good name: everyone has heard of their obedience. Then he gives a rule that sounds backwards. Safety comes not from studying evil, but from knowing good so well that evil stands out by contrast.
Paul does not open with suspicion. He first points to their obedience, and sets it against those who do not serve the Lord.
In contrast to those who "do not serve our Lord Jesus Christ", the Apostle can bear witness about the saints at Rome, that their "obedience is known to all". If there were people who would not submit, the body of the Lord's people still walked in subjection to one another and in obedience to the Lord. For this the Apostle could rejoice, but for their guidance in regard to evil he says, "I want you to be wise as to what is good and innocent as to what is evil".
Their good record does not stand alone. Paul guards it with a further word.
Those at Rome stood out for their obedience. That was only a reason for the apostle not to weaken what was truly of God, but to guard it by what is equally of God.
Two kinds of wisdom stand against each other here. Only one of them needs an education in evil.
Human wisdom seeks to guard itself by a thorough knowledge of the world and of all evil ways. This is not the wisdom that comes down from above, but earthly, natural, devilish. The wisdom from above is first pure, then peaceful, gentle and willing to yield. It is full of mercy and good fruits. It does not quarrel, and it is sincere. It needs no acquaintance with evil; it knows good in Christ, it is satisfied and adores. It hears and loves the shepherd's voice; a stranger's voice it does not know, and will not follow.
The ESV translates the word here as "innocent"; older versions read "simple". It points to something unmixed. It also has a limit, because we still have to recognise evil as evil.
It is true that we are to be "wise concerning that which is good and simple concerning evil" (Rom. 16:19). This word "simple" means pure and unmixed. It warns us that evil defiles. Once we take that in, it will keep us from needless occupation with evil, as the contrast with "wise" would lead us to understand. Yet we must know evil far enough to know it is evil, or we have no safeguard against it.
Simplicity on its own is not the whole protection. Purity needs a companion.
It was not enough for them to be simple and pure in mind: they were to be watchful as well. They were to be wise concerning what is good, and simple concerning evil (verse 19). An innocent character, without watchfulness toward God, would leave them open to the deceiver's craft.
The world has its own way of avoiding evil. It costs the mind something.
Here we also have a precious and most perfect rule for our walk: to be simple concerning evil, and wise as to what is good. Only Christianity could have given such a rule. It provides a way of life that is good in itself, and the wisdom to walk in it. As Christians we may be simple concerning evil. What a deliverance! The man of the world has to learn about evil to avoid it in this world of traps and tricks. So he must corrupt his mind. He must get used to thinking about evil, so that it does not catch him.
We learn to spot what is false by being filled with what is good.
Do we need to know all the history of evils, or every detail of how evil works, to be kept from it? This word answers decisively. To have our souls filled with the good Word of God is our serious need... A bank teller is trained to handle only good currency, so that he spots a false coin or bill at once. Our souls should be trained just as well in what is good. Then we would recognise evil, whatever form it takes, by how unlike the good it is.
The same word meets a mind filled with difficulties instead of God's resources.
If difficult times are filling our minds, we need to remember the word which urges us to be wise as to what is good, and simple as to evil (Rom. 16:19). Beware of dishonouring God by being more occupied with the difficulties than the resources, for that is the way of certain defeat.
- Known — everyone had heard of their obedience. Paul rejoices in it before he adds a word of guidance.
- Guarded — Paul does not weaken what is truly of God. He guards it with a word that is just as much of God.
- Wise — wisdom from above needs no acquaintance with evil. It knows good in Christ.
- Unmixed — "simple" means pure and unmixed, a warning that evil defiles. Yet we must know evil far enough to judge it, and stay watchful as well as innocent.
- Trained — a teller who handles only real money spots a false note at once. A soul filled with the good Word spots evil the same way.
But the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you.
Paul ends a letter full of greetings with a warning about people who cause divisions. Then comes a promise: the trouble has a source, God will crush it soon, and He does it under the feet of His people.
The title matches both the problem in this chapter and the way believers are to handle it.
Romans 16:17 is individual. Verse 20 shows the character of God I am to display in my separation or withdrawal — that character is "peace." He sees the root of the trouble and says He will crush Satan under our feet soon. Then He at once adds, "the grace of our Lord Jesus Christ be with you." In quarrelling I do not display the God of peace.
The people described in verses 17–18 are not the real problem. Someone works through them, and his method is charm, not force.
Satan is the adversary; his name means that. He engineered every bit of trouble that ever came on the church of God. All the persecutions that the saints of God have ever suffered lie at his door. But he has a more subtle way of working. He is not Satan only, but that old serpent, who "by smooth talk and flattery deceives the hearts of the naive." Verse 18 describes his way of working well.
The word points to a complete crushing, not a knock. And the feet under it have a history.
The one who has brought all the unrest into the world is to be completely crushed, as the word implies, and this under the feet of the saints. What a wonderful triumph of God this is! Without God the feet of men are "swift to shed blood" (Rom. 3:15). But the feet of the saints have come under the control of Christ, and He has guided them into the "way of peace." So they stand in moral superiority to all the evil Satan has brought in, and, being in moral accord with the God of peace, they are available to Him in His dealing with it.
The picture of a crushed serpent goes back to Eden, and the surprise here is the pronoun.
Let us repeat to ourselves the word "soon." The career of the great disturber is nearing its end. Christ will soon "destroy the works of the devil," according to the divine purpose (1 John 3:8). The first of all prophecies — the word spoken in Eden — will then be completely fulfilled: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15). The saints will be associated with Him in His mighty victory, so the Apostle says "your feet" in Romans 16:20.
Being associated with a victory is not the same as producing it. Some read this verse to mean the church defeats Satan by its own efforts here and now.
Every Christian must acknowledge that God alone can either bind or crush Satan. He may employ an angel, or associate the saints with Himself, as it is said in Rom. 16:20... The church is united to Christ, and will then be with Him in person, who as the woman's seed is to bruise the serpent's head. But the power is in Christ, not in the church... It is by the church in its heavenly condition, not while we are on the earth, that Satan will be thus crushed.
The crushing is God's work. So our part is the instruction just before it: be wise about what is good.
To resist the evil we are to be wise to that which is good. There is no need to try to get to the bottom of the evil. Light banishes darkness. Truth repels error. Occupation with evil may ensnare saints, for they have in them a nature which can respond to it. If on the other hand they are wise to that which is good, they will discern the evil and refuse it... God alone can do that. We cannot. Our part is to be wise to that which is good.
The verse does not end with the promise. It ends with a gift for the waiting.
To walk in simple obedience will be a path of peace. On that path we find that, very soon, all the evil will be dealt with, when the God of peace crushes Satan under our feet. Until then the Apostle commits the saints to the all-sustaining "grace of our Lord Jesus Christ."
- The trouble — Divisions and smooth-talking teachers are only symptoms. God names and targets the adversary behind them.
- The title — He names Himself the God of peace on purpose. Peace is the character believers show when they separate from evil, and peace is what He secures in the end.
- The crushing — The word means ground to pieces, and God alone does it; the power is in Christ, not in the church.
- Your feet — Feet once swift to shed blood are now guided into the way of peace. Those are the feet He joins to His own victory, finishing the promise made in Eden.
- The grace — Until that day our work is not to master evil but to be wise about good, kept by the grace of our Lord Jesus Christ.