"...wise Unto That Which Is Good ..." (Rom. 16:19)

by J.D. Terrell, Carlisle, U.K. | Category: General | Jun 1984

In the above words, towards the close of his monumental spiritual treatise on the gospel, Paul the apostle enshrines a principle of wide and important application. The immediate context concerns "them which are causing the divisions and occasions of stumbling contrary to the doctrine which ye learned (v.17). Paul rejoiced in the obedience of many of those to whom he was writing, and declared, "I would have you wise unto that which is good, and simple unto that which is evil." Why the careful selection of the words wise applied to "good" on the one hand, and simple applied to "evil" on the other?

The word of God in relation to evil is stark and severe in its simplicity. "The soul that sinneth, it shall die" (Ezek. 18:4). Sin is sin; evil is evil, wherever and however it raises its head. It is a totally no-compromise situation for the disciple of Christ. Its complete exclusion is demanded in such simple and compelling words as, "Ye shall be holy; for I am holy" (1 Pet. 1:16). "Touch no unclean thing" (2 Cor. 6:17). Simple unto that which is evil. One of the most universal of human failings is our capacity to rationalize; to weave an argument, sometimes even using scripture, which will allow our participation in something to which we are strongly attracted, however clearly it may have questionable or even frankly evil elements or associations. Is not Rom. 16:19 clearly instructing the disciple of Christ to be simple and uncomplicated in identifying evil; and to treat it with unqualified avoidance?

But, "wise unto that which is good"? Is the Lord the Spirit through the apostle here indicating that our attitude to many "good" things requires a Spirit-led discernment and insight into the true nature of things; discrimination about the setting and context of some things which may either be good in themselves, or which may contain elements of good, yet in a total association of activity or thought which leaves much to be desired? Witness by a Christian to an unbeliever is good. Yet we are rightly cast on the guidance of the Holy Spirit for the "word in season;" for the shaft of testimony directed by His hand to the divinely prepared target; not for the inopportune word which might cause unnecessary distress or resentment. Similarly the preaching of the word of the gospel is good. Yet in Phil. 1:15-18 Paul makes sadly clear his sorrowful disapproval of the fact that in the hands of some this preaching was the product of envy and malice as to its motivation. He would clearly not have associated himself with such ill founded gospel witness. Yet, in Spirit-led wisdom, he gladly acknowledges, "whether in pretence or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice" (Phil 1:15-18). The saving purpose of God may operate in sovereign power even in spite of unworthy or unscriptural motivation or organization. But it is not always possible or right to endorse or support something good in itself while its context, setting, motivation or association is unscriptural in important respects.

In the UK in the present year, 1984, there is in progress a widely supported movement called "Mission England." Supported widely as to the numbers of people involved, and as to the variety of organizations and denominations contributing. Bodies such as "Evangelical Alliance," which has over the years commanded deep respect among Bible-loving believers, are linked with a wide range of "Christian" denominations from Pentecostal to Roman Catholic, in a "Nationwide Initiative in Evangelism;" whence is derived a "Decade of Evangelism," one of whose contemporary expressions is "Mission England." In support of the latter Dr. Billy Graham, the American evangelist so greatly used of God over many years in gathering souls to Christ, is visiting the UK in the course of this year. Without question, in many of the widespread activities of this movement there will be a clear unclouded gospel of Christ proclaimed, doubtless by Dr. Graham himself among others. So within this "Mission England" project it will not be difficult to identify "that which is good." The ministry of the gospel is always to be welcomed (Phil. 1:19). But listen to Dr. Graham in 1979 about Pope John Paul 2: "Thank God I've got somebody to quote now with some real authority." And many people with a Roman Catholic background who "come forward" at Billy Graham Crusades are, by agreement with his organization, being integrated into the Roman Catholic church. There is neither time nor space here to remind fellow-believers of the flagrant error associated with the doctrines of Rome; of its erosion of the very heart of the Christian gospel of salvation through divine grace alone (Eph. 2:8), and justification alone by faith in Christ (Rom. 3:19-28); of the once-for-all atoning sacrifice of Calvary (Heb. 9:26); or of the sole, fundamental, comprehensive authority of Holy Scripture (2 Tim. 3:16, 17).

So, what of the "good" in this unscripturally based movement called "Mission England"? Is not a word for the occasion, "I would that ye be wise unto that which is good?" There is no problem about being "simple unto that which is evil" in the movement we speak of. This stands out and the un-biblical ecumenical associations call out for rejection and avoidance. But what of the gospel preaching which will be mingled and sincerely promulgated by many born-again participants? We are not called upon to be simple unto that which is good. It is not a question of embracing a good thing, at any moment and irrespective of its associations, in the same way as we must reject an evil thing in all circumstances. Wisdom "unto that which is good" calls not for a denial that "good" is "good," any more than Paul denied it in Phil. 1:19. But dissociation from it in its unscriptural context is surely a right expression of the same wisdom. Let us remember again that Paul wrote of this wisdom "unto that which is good" in the context of professed Christian teachers acting "contrary to the doctrine which ye learned." His command - "turn away from them" (Rom. 16:17). This is a situation which frequently confronts us in evangelical campaigns, although we are not, of course, in any way imputing, "they... serve not our Lord Christ but their own belly" (v.18) to the many purely motivated Christians involved. (Important principles are laid down in many scripture passages in which some details of the context are peculiar to the immediate circumstances described.)

It would be strange if believers on our Lord Jesus Christ did not feel a certain sadness in the exercise of the wisdom spoken of here, involving perhaps a declined invitation - declined and misunderstood - to listen to the gospel proclaimed; or an opportunity passed up of escorting a much prayed-for friend or colleague to a rally where Christ would be presented as Saviour. But as we reflect on the deep-seated implications of the contemporary situation, are not the apostle's word challenging? Are we not stirred to bend every prayerful effort to the service of the gospel with "love out of a pure heart and a good conscience and faith unfeigned" (1 Tim. 1:5); and all of that from the divinely ordered base of the "house of God, which is the Church of the Living God, the pillar and ground of the truth" (1 Tim. 3:15)?

J.D. Terrell, Carlisle, U.K. | Jun 1984
General