Exegetical and Hermeneutical Commentary of Romans 16:17
Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.
17 20. Special warning against certain teachers of error
17. Now I beseech you, &c.] From this ver. to Rom 16:20, inclusive, we have a paragraph or section by itself. It contains a brief but earnest warning against an evil which everywhere beset and encountered the Apostle the bold or subtle efforts of perverted and perverting teachers, Christians in name. We may gather that this evil was only just beginning at Rome; otherwise more of the Epistle would be given to it.
Bp Lightfoot, in his note on Php 3:18, gives good reason to think that the teachers specially in view here are not Judaizers, but their antipodes Antinomians. “They (the persons in this passage) are described as holding plausible language, (Rom 16:18,) as professing to be wise beyond others, (Rom 16:19,) and yet not innocent in their wisdom. They appear therefore to belong to the same party to which the passages Rom 6:1-23, Rom 14:1 to Rom 15:6, of that Epistle [to the Romans] are chiefly addressed.” [48]
[48] We think, however, that the opinions refuted in ch. 6 are not identical with those corrected in cch. 14, 15. In the former case, St Paul makes no compromise; in the latter, as regards abstract principle, he almost identifies himself with those whom he reproves. In the present verse, accordingly, we take the Antinomians whom the Romans are to avoid to be Antinomians in the fullest sense; rejecters of the moral (as well as ceremonial) law in all respects; heretics, in fact, of the type afterwards developed in some forms of Gnosticism, holding, probably, that the acts of the body were indifferent to the soul. They thus may have coincided with the persons in view in ch. 16, but hardly with those in view in cch. 14, 15.
mark ] watch; so as to avoid them. Cp. Php 3:17, where the same word is used with an opposite reference “watch, so as to follow with them.”
divisions and offences ] Strictly, and better, the divisions and the stumblingblocks. He refers to circumstances already well-known in various Churches, and beginning to be felt at Rome.
contrary to the doctrine which ye have learned ] Lit. beyond the teaching which you (emphatic) did learn. (“ Contrary,” however, rightly represents the Gr.) The emphasis on “ you ” seems to indicate that the erring teachers were, or would be, visitors to Rome, not original members of the Roman Church. “ Did learn: ” at the time of their evangelization. On the question, when that time was, see Introduction, i. 17, 23.
“The teaching they had learned” could admit no real compromise, just because it was, in its origin, “not the word of men, but the word of God.” 1Th 2:13. Cp. Gal 1:6-10.
avoid them ] A peaceable but effective way of resistance. Cp. 2Ti 3:5; 2Jn 1:10. But these parallels are not exact; for the present passage seems to be specially a caution to individual Christians, not to go as learners to the erring teachers.
Fuente: The Cambridge Bible for Schools and Colleges
Now I beseech you – One great object of this Epistle had been to promote peace between the Jewish and Gentile converts. So much did this subject press upon the mind of the apostle, that he seems unwilling so leave it. He returns to it again and again; and even after the Epistle is apparently concluded, he returns to it, to give them a new charge on the subject.
Mark them – Observe attentively, cautiously, and faithfully Phi 3:17; be on your guard against them. Ascertain who are the real causes of the divisions that spring up, and avoid them.
Which cause – Who make. Probably he refers here to Jewish teachers, or those who insisted strenuously on the observance of the rites of Moses, and who set up a claim for greater purity and orthodoxy than those possessed who received the Gentile converts as Christian brethren. The Jews were perpetually thus recalling the Christian converts to the Law of Moses; insisting on the observance of those rites; troubling the churches, and producing dissensions and strifes; Gal 3:1; Gal 5:1-8; Act 15:1, Act 15:24.
Divisions – Dissensions; parties; factions; 1Co 3:3; Gal 5:20. The very attempt to form such parties was evil, no matter what the pretence. They who attempt to form parties in the churches are commonly actuated by some evil or ambitious design.
And offences – Scandals; or that give occasion for others to fall into sin. These two things are different. The first means parties; the other denotes such a course of life as would lead others into sin. The Jew would form parties, on the pretence of superior holiness; the Gentiles, or some hold Gentile convert might deride the scrupulous feelings of the Jew, and might thus lead him into sin in regard to what his conscience really forbade; see Rom 14:15. These persons on both sides were to he avoided, and they were to refuse to follow them, and to cultivate the spirit of unity and peace.
Contrary to the doctrine – To the teaching which you have received in this Epistle and elsewhere; the teaching that these divisions should cease; that the Jewish ceremonies are not binding; that all should lay aside their causes of former difference, and be united in one family; see Rom. 14; 15.
And avoid them – Give them no countenance or approbation. Do not follow them; compare 1Ti 6:3-5; 2Jo 1:10; Gal 1:8-9. That is, avoid them as teachers; do not follow them. It does not mean that they were to be treated harshly; but that they were to be avoided in their instructions. They were to disregard all that they could say tending to produce alienation and strife; and resolve to cultivate the spirit of peace and union. This would be an admirable rule if always followed. Let people make peace their prime object; resolve to love all who are Christians, and it will be an infallible guage by which to measure the arguments of those who seek to promote alienations and contentions.
Fuente: Albert Barnes’ Notes on the Bible
Rom 16:17-20
Now I beseech you, brethren, mark them which cause divisions.
A caution against schismatics
I. Their character described. They–
1. Cause divisions.
2. Occasion offences.
3. Pervert doctrines.
II. Their principles exposed.
1. Their motives are impure.
2. Their words deceptive.
3. Their victims the simple.
III. Their influence counteracted by–
1. Obedience.
2. Wisdom.
3. Purity.
IV. Their destruction certain. Enemies of the God of peace, they will perish with Satan whom they serve shortly. (J. Lyth, D.D.)
Divisions in the Church arise from a want of Spiritual life
Some of the old Roman walls are compacted with such excellent cement that it would be almost impossible to separate one stone from another; in fact, the whole mass has become so consolidated that you cannot distinguish one stone from another. Happy the Church thus built up, where each cares not only for his own prosperity, but for the prosperity of all. And yet, what are some Churches but semi-religious clubs, mere conventions of people gathered together? They have not in them that holy soul which is the essence of unity. The body would soon become disjointed if the soul were not in it; and if the Spirit of Christ be absent, the whole fabric of the outward Church falls to pieces; for where there is no life there can be no true union. (C. H. Spurgeon.)
Danger of divisions
If two ships at sea, being of the same squadron, be scattered by storm from each other, how should they come to the relief of each other? If, again, they clash together, and fall foul, how should the one endanger the other and herself too? It was of old the Dutch device of two earthern pots swimming upon the water, with this motto, If we knock together, we sink together. (J. Spencer.)
Danger from within the Church
The disposition to grumble seriously threatened the well-being of the Church, it formed the gravest danger it had yet to encounter. The earth is exposed to two perils–the first arises from the storms bearing upon it from without; the second from volcanic forces assailing it from within. Of the two, the most dangerous is the volcanic force: Let the winds break as they will, the earth continues firm under our tread and steadfast in its orbit. But when internal fires burst forth, the earth quakes to its foundations, and the solid rocks shiver and split. The gravest danger to the Church arises from within; it is the spirit of discontent in the members. (S. Jones.)
Danger of dissensions
The Jesuits who came to Germany were called Spanish priests. They took possession of the universities. They conquered us, says Ranke, on our own ground, in our own homes, and stripped us of a part of our country. This, the acute historian proceeds to say, sprang certainly from the want of understanding among the Protestant theologians, and of sufficient enlargement of mind to tolerate unessential differences. The violent opposition among each other left the way open to these cunning strangers, who taught a doctrine not open to dispute. (Hallam.)
Danger of dissension
It is said that when the cranes fall out among themselves, the fight is so fierce that they beat down one another, and so are taken as they fight. (J. Spencer.)
And offences contrary to the doctrine which ye have learned; and avoid them.
True doctrine
The question is not whether a doctrine is beautiful, but whether it is true. When we want to go to a place, we dont ask whether the road leads through a pretty country, but whether it is the right road, the road pointed out by authority, the turnpike-road. (Archdeacon Hare.)
Contagion of false doctrine
Sin is like the bale of goods which came from the East to this city in the olden time, which brought the pest in it. Probably it was but a small bale, but yet it contained in it the deaths of hundreds of the inhabitants of London. In those days one piece of rag carried the infection into a whole town. So, if you permit one sin or false doctrine in a Church knowingly and wittingly, none can tell the extent to which that evil may ultimately go. The Church, therefore, is to be purged of practical and doctrinal evil as diligently as possible. That sour and corrupting thing which God abhors must be purged out, and it is to be the business of the Christian minister, and of all his fellow helpers, to keep the Church free from it. (C. H. Spurgeon.)
Danger of error
Let us beware of the first wrong direction of thought and feeling; however minute the degree, fearful may be the after-deviations. The voyager enters a current which seems propitious; there is no apparent diversion from his course; his bark speeds well; his oar does not toil, nor his sail strain; in his confidence all promises success. But, while he examines, scarcely does it seem that he has advanced. Much again and again reminds him of what he has noticed just before. A strange familiarity impresses his sense. Still, current flows into current; while onward and buoyant is his track. Soon he feels an unnatural vibration. Where he glided, he now whirls along. The truth seizes upon him; he is sweeping a whirlpool. Long since, he has entered the verge of a maelstrom, and he is now the sport of its gyrations. No power is left his helm or mast; he is the trembling, unresisting prey. He hears the roar; he is drawn into the suck of the vortex. Not only the circle lessens, the very surface slopes; the central funnel and abyss, dark-heaving, smooth, vitreous, yawns. The mariner shrieks, the skiff is swallowed up, where the waters only separate to close, where the outermost attraction was but the minister to the famine of this devouring maw. (R. W. Hamilton, D. D.)
Separation: lawful and unlawful
To separate such as agree in the truth of Christ is an impious and sacrilegious divorce; but to defend a conspiracy for promoting lies and impious doctrines, under the pretext of peace and unity, is a shameless calumny. The Papists have no foundation for exciting, by artful guile, an unfavourable impression and low opinion of us believers, from this passage; for we do not attack and confute the gospel of Christ, but the falsehoods of the devil by which it has hitherto been obscured. (J. Calvin.)
For they that are such serve not our Lord Jesus Christ, but their own belly.–
Dividers and heretics
1. Their motive.
2. Their procedure.
3. Their victims.
Dividers and heretics
I. Their characteristics.
1. They serve not the Lord Jesus.
(1) Their motive and profession was insincere. Our motive in religious matters to be carefully examined. Satan often served in Christs uniform.
(2) Christ is entitled to our service–
(a) As God.
(b) As Mediator.
(c) From gratitude to Him and obedience to the Divine command.
(3) To serve Christ is–
(a) To aim at His glory.
(b) To promote His interest.
(c) To do His will.
(4) Christ is to be served with all our powers.
2. They serve their own belly. Merely to get a living and for their own personal gain (2Co_11:12; 2Co_11:20; Php 3:18-19; Gal 6:12; Tit 1:10-11). Private interests served under the pretence of Christian zeal. Men can make a gain of godliness instead of making godliness a gain.
II. Their methods.
1. Good words. Pretending a great interest in your welfare (Psa 55:21). Satan transferred into an angel of light (2Co 11:14-15).
2. Fair speeches, lit. blessing; a stronger word than the former. Speaking well of you; promising well to you. Having mens persons in admiration for advantage (Jud 1:16). Showing not only a bland spirit, but an affected piety. The foulest errors are often introduced under the fairest promises. Satan is a skilful fowler and knows well how to set his snare. Soul destroyers are remarkable for seductive address (Gen 3:2, etc.; 2Co 11:3). Flatterers should be always suspected. Sweet tastes are not always wholesome.
III. Their effects.
1. Deceiving. Deceived themselves they seek to deceive others. Deceiver, Satans most characteristic title (Joh 8:44; Rev 12:9). He practises his deception through his deceived followers. Deceivers more to be feared than open persecutors.
2. The simple, innocent, unsuspecting, inexperienced–those who are not sufficiently guarded and grounded in the truth. More distinguished for honesty than penetration; without malice themselves and suspecting none in others, and so the natural prey of designing men (2Pe 2:14; 2Ti 3:6). (T. Robinson.)
Difficult detection
The French have grown so clever at imitating pearls, that a jeweller in the Exhibition shows a necklace which purports to be a mixture of true pearls and false; and he challenges his customers to single out the real ones if he can. Nobody has yet succeeded We are told that there is only one way by which they can be detected, and that is by their specific weight; the false are much lighter than the real pearls. (C. H. Spurgeon.)
For your obedience is come abroad unto all men.—
Obedience of faith
1. Consists in a hearty reception of the gospel and compliance with its teachings.
2. Is a source of great satisfaction to every faithful minister.
3. Needs to be confirmed by wisdom and simplicity. (J. Lyth, D. D.)
But yet I would have you wise unto that which is good, and simple concerning evil.–
Accessories to obedience
But yet. Obedience is good, but needs to be guarded. Teachableness needs discretion for its companion. Pliable tempers require a double guard. The greater the grace received the more need of caution. The richest vessels carry the strongest convoys. Living Churches and Christians Satans most coveted prey. Holy joy in others leads to holy jealousy over them (2Co 11:2).
I. Wise unto good. Wisdom is to know what is good, to embrace it, to hold it fast, to practise it, and to promote it. It includes understanding, discrimination, prudence, and discretion, and is necessary to avoid being ensnared by the crafty. The Roman Christians had already perhaps been none too cautious. The good includes doctrine, practice, and experience. The highest wisdom is to know the will of God and to do it, and the most profitable that which makes us wise unto salvation.
II. Simple concerning evil.
1. Simplicity is–
(1) Harmlessness; like an animal without horns. Believers, in respect of evil, are to be as children (1Co 14:20), wise as serpents but harmless as doves (Mat 10:16).
(2) As contrasted with wise–without cunning, dexterity, or skill. Unknowing and unpractised in the ways of evil; ignorant of the depths of Satan (Rev 2:24).
2. Evil is–
(1) Moral, i.e., sin.
(2) Harm done to others. (T. Robinson, D. D.)
True religion
If this Epistle had been lost in the streets of Rome, and had been picked up by some Roman philosopher, after reading all the wonderful things which would have filled his mind with amazement, I think he would have called this a golden sentence. What a comprehensive and beautiful wish.
I. The characteristics of true religion.
1. Wise to that which is good includes–
(1) An intelligent comprehension of the nature of acceptable goodness, which is neither morality without religion nor religion without morality. It is neither secular virtue without any root in religious faith, nor is it the mere profession of religious truth, or the mere enjoyment of religious excitement, or the mere attention upon religious ceremonies distinct from real, downright morality of life. These two things must be combined; and then there is a perfection about the human character that the man who has to do with God cannot but have to do with man under the influence of feelings that belong to God.
(2) The application of this knowledge to practical life; for wisdom is the practical application of knowledge. To be wise unto that which is good is to see to it that the principle of religious faith shall be the root and spring of holy moral action. Yet how many professors are very knowing as to the theory, but want the wisdom of the manifestation of the thing as a practical law.
(3) The being alive to whatever will promote or retard this. Most men are like horses to a chariot, one dragging and another backing, one starting aside and another standing still. But where there is a predominant principle, it will subordinate everything to itself, and make obstacles stepping-stones to the object. Now, if a Christian man has for his ruling principle a desire to advance in acceptable goodness, and if he is wise in relation to it, he will be alive to favourable circumstances. Aye, and how wise such a man will become in relation to self-knowledge! He will draw upon his memory and upon his experience. From past failures he will draw principles of caution. He will be wise to understand his weakness as well as his strength, and, guarding against weakness and seeking to increase strength, there will be a practical wisdom perpetually manifested in the way in which he will seek to improve opportunities and avoid hindrances.
(4) Promptitude and tact in doing good. And the man that is really wise to that which is good will acquire a talent for saying and doing things without giving the least offence, leaving an impression upon men which shall lead them to God.
2. Simple concerning evil.
(1) The happy simplicity of ignorance. Often the knowledge of evil is evil, and many a man has lived to regret that he has had any acquaintance with it.
(2) Perfect candour, guilelessness, simplicity of purpose and manner and language. How unenviable is the reputation of some men, who seem to be perpetually acting upon the principle of language being given to conceal the thoughts. It is painful to have to do with such people.
(3) Thinking no evil of our brother. Some men are ever suspecting and acting with every man as if he might one day be an adversary. Let us have more faith in one another. Even though we may sometimes be deceived, still do not let us give up faith in man.
(4) Steady simplicity of purpose in the resistance of evil. Man cannot say with his Master, The evil one cometh and hath nothing in me; but by the grace of God there must be perfect clearness of character, unspottedness from the world. No paltering with evil, but a manly front, arising from the rectitude of purpose, with which we desire to glorify God.
II. The way in which we may seek to realise it.
1. Frequent, deep, and devout meditation upon the ultimate object of religion. That object is not numbers, faith, profession, religious pleasure, all this it gives, but it gives and demands something more. Everything is to terminate in more and more practical fruits of the Spirit and a holy likeness to the God that gave it. Now Christian men should meditate upon it, and that would aid them in realising it.
2. Steady, constant, and conscientious use of the means of grace as means. Not to find the end in the mere coming in contact with the means, and in the pleasure which they produce; but to use these things as means to strengthen and nourish faith, holy feeling, and motives, and to lead the man from the Church into the family and all the thoroughfares of the world, there to act and to live out the principles which the means of grace cherish and strengthen within him.
3. Act the text. The really doing a good thing has a happy reflex operation, both upon a mans understanding and heart. Get over some suggestion of selfishness or feeling of revenge, go and forgive thy brother, or visit the wretched and poor, go with simplicity of purpose and desire to manifest thy love; and then come and read thy Bible. It is wonderful how beautiful thou wilt perceive the truth to be; and how every word from that very preparation of the heart will come with power upon thy soul, and strengthen within thee every holy purpose. But come from your hours of dissipation, your places of frivolous amusement, come after actually committing some act of violence, and read thy Bible; how it will strengthen the sceptic within thee! how it will cloud thine eye! how it will make thee find reasons, or attempt to find them, for denying and disbelieving this Divine thing!
Conclusion:
1. Not only is the gospel pre-eminently a practical thing, but, whether Christianity be true or false, it will be blessedness to the world for its spirit to become practically universal.
2. Christianity bears upon it, in these attributes, the indications of the source from which it comes. Take the character that the world admires; why, if that spirit were to become universal, if there were nothing to counteract it in the virtues of Christian men, the world would become like the infernal pit.
3. Admitting that a great many Christians are far inferior to the demands of the Book, a vast many of them are superior to the world. The fruits of the Spirit do appear in some degree; and after all, what would the world be if there were not a Christian Church with a Bible in it in the midst of them? (T. Binney.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Mark them which cause divisions] Several MSS. read , look sharply after them; let them have no kiss of charity nor peace, because they strive to make divisions, and thus set the flock of Christ at variance among themselves; and from these divisions, offences (, scandals) are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you have learned. Look sharply after such that they do you no evil, and avoid them-give them no countenance, and have no religious fellowship with them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He shuts up the Epistle with a seasonable admonition, which he reserved to the last, that it might be the better remembered: it is, to beware of those that
cause divisions and offences. By the former, some understand those that corrupt the doctrine of the church; by the latter, those that violate the discipline thereof: others refer divisions to faith, and offences to manners. There are that like neither of these distinctions, but, think he only cautions them against church dividers; and mentions scandal or offences as the effect or fruit of church divisions. He seems to aim more especially at those who, together with the Christian faith, did obtrude upon believers the ceremonies of the law, as necessary to salvation; of these he often complains as enemies to the gospel and cross of Christ: see Gal 1:7; Phi 3:2,18,19; Tit 1:10.
Contrary to the doctrine which ye have learned; i.e. that you have learned from those that first taught you and converted you to Christ: q.d. You have been instructed in the true doctrine of Christ; and there are some that would innovate and teach another doctrine, that broach opinions that are contrary, or, at least, beside the doctrine which is pure and apostolical, and so make divisions and factions amongst you: of such as those he speaks what follows.
And avoid them; here are two precepts with respect to innovators and church dividers. The first is, that they should be marked. The word signifies such a marking, as a watchman useth that standeth on a tower to descry enemies; he marketh diligently all comers, and giveth notice accordingly, for the safety of the place. The second is, that they should be avoided, or declined: the like counsel is given, 2Th 3:6,14; 1Ti 6:3-5; 2Ti 3:5; Tit 3:10; 2Jo 1:10. The sum is, the church should excommunicate them, and all sound Christians should turn away from them, and shun their society, that they may be ashamed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Now I beseech you, brethren,mark them which cause divisions and offences contrary to the doctrinewhich ye have learned“which ye learned.”
and avoid themThefomentors of “divisions” here referred to are probablythose who were unfriendly to the truths taught in this epistle, whilethose who caused “offenses” were probably those referred toin Ro 14:15 as haughtilydisregarding the prejudices of the weak. The direction as to both is,first, to “mark” such, lest the evil should be done ere itwas fully discovered; and next, to “avoid” them (compare2Th 3:6; 2Th 3:14),so as neither to bear any responsibility for their procedure, norseem to give them the least countenance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now I beseech you, brethren,…. The apostle being about to finish his epistle, and recollecting that he had not given this church any instructions about the false teachers, who had been the cause of all their differences and uneasiness, inserts them here; or he purposely put them in this place, amidst his salutations, that they might be taken the more notice of; and very pertinently, since nothing could more express his great affection and tender concern for them; and these instructions he delivers to them, not in an authoritative way, as he might, and sometimes did, but by way of entreaty, beseeching them, and with the kind and loving appellation of brethren, the more to engage them to attend to what he was about to say to them:
mark them which cause divisions and offences, contrary to the doctrine which ye have learned. The men he would have taken notice of were such who divided them in their religious sentiments, introducing heterodox notions, contrary to the doctrine of the Scriptures, of Christ and his apostles, and which they had learned from them; such as justification by the works of the law, the observance of Jewish days, and abstinence from meats, enjoined by the ceremonial law, and that as necessary to salvation; to which some gave heed, and others not, and so were divided; whereas the doctrine of faith is but one, the Gospel is one uniform thing, all of a piece; and those that profess it ought to be perfectly joined together in the same mind, and in the same judgment: hence their minds were alienated from each other, and they began to despise and judge one another, yea, to go into factions and parties, being unwilling to receive and admit each other to communion; and thus by these men they were divided in sentiments, affection, and worship; and which must needs cause offence to the church and the godly members of it, as well as cause many so to be offended, as to stumble and fall from the doctrine of faith, and profession of it, and greatly stagger and distress weak believers, and bring a scandal on religion, and the name and ways of Christ among the world, as nothing does more so than the jars and discords among Christians: wherefore the apostle advises to “mark” such persons, look out for, narrowly watch, strictly observe, and diligently examine them: the metaphor is taken from watchmen, who look out from their watch tower, and observe who are coming, or pass by, and take up suspicious persons, and carefully inquire who they are, and what they are about, and whether friends or foes. So both ministers of the Gospel, and members of churches, should not be asleep, which is the opportunity false teachers take to sow the seeds of false doctrine, discord, and contention, but should watch, and be upon their guard, and look diligently, that none among them fail of, or fall from, the doctrine of grace, or any root of bitterness, error, or heresy as well as immorality, spring up, which may be troublesome, and defile others; they should observe, and take notice of such who are busy to spread false doctrine, should watch their motions, follow them closely, take them to an account, examine their principles according to the word of God; and if found to be contrary thereunto, note them as false teachers:
and avoid them; shun their ministry, drop attendance on it, depart far from them, have no private conversation with them, receive them not into their houses, nor bid them God speed; with such do not eat, have no communion with them at the Lord’s table, withdraw from them as disorderly persons, who act contrary to the doctrine and order of the Gospel, and after proper admonition reject them from all fellowship with you.
Fuente: John Gill’s Exposition of the Entire Bible
| Apostolic Salutations. | A. D. 58. |
17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 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. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
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 (Matt. xviii. 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 ten didachen), 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, v. 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, Phil. iii. 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, 2 John v. 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 (Matt. x. 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, Prov. xiv. 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, 1 Cor. xiv. 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. viii. 10), his tail drew a third part of the stars after him, Rev. xii. 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 (v. 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. iii. 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 (Josh. x. 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, v. 24.
Fuente: Matthew Henry’s Whole Bible Commentary
Mark (). Keep an eye on so as to avoid. is the goal, means keeping your eye on the goal.
Divisions (). Old word for “standings apart,” cleavages. In N.T. only here and Ga 5:20.
Those which are causing (—). This articular participle clause has within it not only the objects of the participle but the relative clause (which you learned), a thoroughly Greek idiom.
Fuente: Robertson’s Word Pictures in the New Testament
Divisions – offenses [ – ] The article with each noun points to some well – known disturbances The former noun occurs only in Paul.
Avoid [] . Better, as Rev, turn aside. Not only keep out of their way, but remove from it if you fall in with them.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now I beseech you all, brethren,” (parakalo de humas, adelphoi) “Now I appeal to you all, brethren,” call you alongside me for close council and fellowship.
2) “Mark them which cause divisions and offences,” (skopein tous tas dichostasias kai ta skandola poiountas) “To watch those continually who cause or make divisions, parties, factions, and offences;” Wolves or jackals in sheep’s clothes, Mat 7:15-20; 2Pe 2:1. These are occasions of stumbling, an hindrance to any church. The Gk. term “skopein” means “keep your eye on” this kind of person as one to be avoided.
3) “Contrary to the doctrine which ye have learned,” (para ten didochen hen humeis emathete) “Contrary to or in conflict with the teaching which you all learned;” Act 20:29-30; 1Ti 1:19-20; 1Jn 2:19. Such conduct if not disapproved, dis-fellowshipped, will cause the church and the name of Christ to be blasphemed, scandalized, or spoken against in a derogatory, hurtful manner, Rom 14:13; Rom 14:16.
4) “And avoid them,” (kai ekklinete ap’ auton) “And turn away from them, avoid them, have no company or fellowship with them 2Jn 1:9-11; Gal 1:6-9; 1Ti 6:5; 2Th 3:6; 2Th 3:14. Withdraw from their company or dismiss them from your congregation or fellowship number, 1Co 5:13.
Fuente: Garner-Howes Baptist Commentary
17. And I beseech you, etc. He now adds an exhortation, by which all Churches have often need of being stirred up; for the ministers of Satan are ever ready to take occasion to disturb the kingdom of Christ: and they attempt to make disturbances in two ways; for they either sow discord, by which the minds of men are drawn away from the unity of truth, or they occasion offenses, by which men are alienated from the love of the gospel. (480) The former evil is done when the truth of God is mixed with new dogmas devised by men; and the latter takes place, when by various arts it is made odious and contemptible. He therefore bids all, who did either of these two things, to be observed, lest they should deceive and catch the unwary; and also to be shunned, for they were injurious. Nor was it without reason that he required this attention from the faithful; for it often happens through our neglect or want of care, that such wicked men do great harm to the Church, before they are opposed; and they also creep in, with astonishing subtlety, for the purpose of doing mischief, except they be carefully watched.
But observe, that he speaks of those who had been taught the pure truth of God. It is indeed an impious and sacrilegious attempt to divide those who agree in the truth of Christ: but yet it is a shameful sophistry to defend, under the pretext of peace and unity, a union in lies and impious doctrines. There is therefore no ground for the Papists to seek countenance from this passage, in order to raise ill-will against us; for we do not impugn and tear asunder the gospel of Christ, but the falsehoods of the devil, by which it has been hitherto obscured: nay, Paul clearly shows, that he did not condemn all kinds of discords, but those which destroyed consent in the orthodox faith; for the force of the passage is in the words, which ye have learnt; for it was the duty of the Romans, before they were rightly taught, to depart from the habits of their fathers and the institutions of their ancestors.
(480) The two words are διχοστασίαι and σκάνδαλα, divisions and offenses, or hindrances. He had, no doubt, in view, what he noticed in chapter 14, about eating and observing of days; and according to his usual manner he mentions first the effect — “divisions,” and then the cause — “offenses.” The Gentile Christians, by eating, gave offense to the believing Jews, and this offense led to a division or separation. The evils which he had previously attempted to correct were doubtless those referred to here. “Serving their own belly,” in the next verse, has in this respect an emphatic meaning. Instead of denying themselves in the use of meats for the sake of Christ, and for the peace of his Church, they preferred to gratify their own appetites. And being led away by their lust, they covered their real motive by kindly or plausibly addressing ( χρηστολογία) and eulogizing ( εὐλογία) those who joined them, imitating in this respect the arts of all false professors and zealots, whatever be the false principle by which they may be guided. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 16:17.No argument here for tradition or the inquisition. For even common people may discern true doctrine from false. We must seek for light on Gods revealed word.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 16:17-19
Mark the separatists.It is to be borne in mind that there are separatists and separatists. Separation is not in itself a crime; some of the movements which have been most beneficial to mankind have been caused by separatists whose names have been cast out as evil. Jesus Christ Himself was a separatist, and was crucified as a destroyer of ancient customs; St. Paul was a separatist, and the Jewish Church regarded him with disfavour. On the separatist is thrown the onus probandi. If he can show worthy cause for the step he has taken, well and good; but if not, we must mark him and avoid.
I. Mark the separatist as to:
1. His doctrine. Is it contrary to, is it out of harmony with, the received doctrine? This question supposes that the doctrine which we have learned is the truth, and that is older than the hills, coequal with the divine existence. The novelty of a doctrine is rather a prim facie argument against than for its truth, though unsound minds eagerly accept a doctrine simply because it is novel. Creeds are to be exploded, not because they are unsound, but because they are old-fashioned. Bread is an old-fashioned article of food, but it still holds a place amid most luxurious modern banquets. Mark the new doctrine; examine its claims; but do not be like some hosts, who always appear ready to smile upon a fresh face.
2. His style of delivery. In these days style is all-important. The manner in which the thing is dressed is quite as impressive as the thing. A flowing writer commands attention. What do we care about thought, if we are only charmed with glowing periods? A graceful speaker will win the modern audience, and lead captive silly souls; the man who with good words can put his own conduct in a rosy light, and by fair speeches can deceive and flatter the hearts of his hearers, will easily cause divisions and offences. We love good style, but we ask that it be the exponent of good and true doctrine.
3. His motive force. Is he serving the Lord Jesus Christ, or his own belly? There was not very much to be gained in the way of earthly good on either side in those early times. Perhaps there was the promise of gain on the side of ungodlinessthat is, against the doctrines taught by the apostles. It is always difficult to judge motives; but if a man lose money, fame, influence, position, by his advocacy of certain doctrines, we may be persuaded that he, at all events, feels that they contain truth. So far he proves his sincerity.
II. Resist the separatist:
1. By obedience. The simple man, rough in speech and rude in manners it may be, will not be able to withstand the man of honeyed words and flattering speeches. But the obedient soul, however simple, will be made strong. Obedience is better than eloquence; the willing and the obedient shall eat the good of every land, intellectual and moral. Stand in the strong tower of obedience, and no weapon thrown by seductive besiegers shall do any damage.
2. By wisdom towards the good. We are asked, What is the good? We reply that the good is the morally fit and proper; the good is marked out by the noblest men of the past. What the All-good tells me is good I believe; what the Bible positively declares to be good I believe; what my enlightened conscience affirms to be good, and in the practice of which I find peace and rest, I joyfully accept.
3. By simplicity concerning evil. Some people are simple enough concerning evil; they are easily caught and victimised; the honey beguiles, and they are ignorant of the sting which it encloses. Notwithstanding the advance of education and of science and of a free press, the simplicity of many modern souls is most amusing. After all, it may be that the simplicity of the cheated is better than the duplicity of the cheater: the simplicity of the good may excite the laughter of the fast men, but while it may occasion some mistakes, it will in the long-run keep them in the safest pathway.
SUGGESTIVE COMMENTS ON Rom. 16:19
What obedience does.In the concluding chapter of this epistle St. Paul warns against such doctrines and practices as militate against a true and pure Christianity, which he styles the doctrine which ye have learned, and properly characterises the teachers and promoters of false doctrines as intent on serving themselves. But to those who had given up idolatry and committed themselves fully to the service of the one true God, through the grace of Christ our Lord, he says, Your obedience is come abroad unto all meni.e., is generally known, for it could not be otherwise.
I. This obedience came by hearing, as the word itself implies.Faith cometh by hearing, and hearing by the word of God. Hearing, to be profitable, must be serious, attentive, and conscientious. There must be a desire to learn, to profit, and to do what is seen to be good and right. Obedience to the teaching of the gospel of Christ, to be acceptable, must proceed from repentance, be inspired by faith, and be animated by the love of God, through the influence of divine grace. The obedience of the early Christians prompted them to meet the most fearful trials, and in many cases to endure martyrdom itself. The case of the martyrs at Sebaste, under the emperor Licinius, A.D. 320, well illustrates this obedience of faith in the last extremity. They were condemned to stand naked on a frozen lake during a night of bitter cold, though if any were willing to renounce Christ, they might go into a tent or cottage on the shore, where they would find food, clothing, light, and fire. In the middle of the night two men perishing with cold presented themselves at the door of the hut, and found relief and refreshment at the expense of faith and duty; but the centurion himself, with a faithful companion, went out and took the place of these two, and when the sun arose the exact number of the condemned was complete, made perfect through fearful suffering, faithful unto death. Our obedience is to be continued through all the changes and chances of this mortal life, and is to be a light shining in a dark place.
II. The obedient are wise unto that which is good.They learn to distinguish good in reality from good only in name and appearance. To them nothing is good which has not its origin in right principle. Hence corrupt maxims, deceitful habits, and selfish purposes are avoided and hated. Their eye is single, and their whole body full of light. Their eyes look right on. They do not escape adversity, but are assured it will turn to their advantage, here or hereafter: in trial they find compensations, and in the deepest affliction the comfort of divine love. They walk on steadily, rejoicing in the presence of their Master and in the expectation of eternal blessedness. The wisdom which is from above is theirs, and leads them above all things to do the will of their Father in heaven. They have one aim, to keep as far as possible the words of Christ: Be ye therefore perfect, even as your Father which is in heaven is perfect. And so, adding grace to grace, they daily approach nearer the standard they have in mind. A friend once visited the studio of Michael Angelo, and saw him engaged on one of his great statues. In a month or two he came again, and thought that the artist had made no progress; but Angelo pointed out a line here and a wrinkle smoothed out there, when the friend said, True; but these are but trifles. When the great artist replied, Trifles make perfection; but perfection is no trifle.
III. The obedient are simple as concerning evil.Their motives are unmixed; for so the word translated simple primarily means. They are not like the animal which looks up with one eye and down with the other. They realise the impossibility of serving both God and mammon. They are what they seen. They eschew
hypocrisy,
The only ill that stalks abroad unseen by men or angels;
But goodness thinks no ill where no ill seems.
In simplicity of godly sincerity they have their conversation [i.e., their behaviour] in the world. The plans, plots, and devices of the worldly enter not, should not enter, into their thoughts, or ever be entertained by them. They avoid evil, turn from it, and pass away. And as they hate evil, the baleful effects of evil shall not permanently affect them, and swift-winged calamity shall turn away from them. They must, however, know something of the world in order to be safewise as serpents, but harmless as doves; but they pray and endeavour to escape evil, to be delivered from its tyranny and power, hating even the garment spotted by the flesh.Dr. Burrows.
ILLUSTRATIONS TO CHAPTER 16
Rom. 16:17-18. Archbishop Tait on divisions.Speaking at the Swansea Church Congress, Archbishop Tait said: It is now many years since, I remember, this happened to me: I was travelling a whole day in the mail in company, as it happened, with a great historian, politician, and literary man, well known in that day, and well remembered still, who had then but recently returned from a lengthened sojourn in India. We were talking of the divisions which at that time distracted the kingdom of Scotland in religious matters; and he said, When a man has lived a long time in a country in which people worship cows, he comes to think less of the divisions which separate Christians. I presume there was a great moral lesson in this random saying. I confess it made a great impression on my heart. I have never forgotten it, and it has been the endeavour of my life to profit by it. A godly bishop said to me once of a brother as godly as himself, but much given to controversy, Poor man, he is always writing about the three orders of the ministry, when those to whom he is writing are doubting whether there be a God in heaven.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text
Rom. 16:17-27. Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. Rom. 16:18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent. Rom. 16:19 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. Rom. 16:20 And the God of peace shall bruise Satan under your feet shortly.
The grace of our Lord Jesus Christ be with you.
Rom. 16:21 Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen. Rom. 16:22 I Tertius, who write the epistle, salute you in the Lord. Rom. 16:23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
Rom. 16:25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, Rom. 16:26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith: Rom. 16:27 to the only wise God, through Jesus Christ, to whom be the glory forever. Amen.
REALIZING ROMANS, Rom. 16:17-27
655.
How can we account for the abrupt change of subject?
656.
Could the persons mentioned in Rom. 16:17-18 refer to those who caused stumbling because of days and meat?
657.
How would such persons be marked?
658.
What is meant by turn away from them? Is this practiced today?
659.
Did Paul know of such persons?
660.
How could false doctrine relate to the stomach?
661.
In what sense were certain persons innocent?
662.
Paul was confident the Roman brethren would follow his word, Why was he so confident?
663.
How could it be possible to be simple unto that which is evil when Paul was discussing it at such length?
664.
What a marvelous word of encouragement is found in Rom. 16:20. How could Paul be so confident of this victory? How is Satan here pictured?
665.
What is the meaning of the term grace as used in Rom. 16:20 b?
666.
Some of the names in this chapter we have noticed before in Pauls letters. Does this mean that here we meet them again? Which ones?
667.
Paul didnt write the letter himself. How was it written?
668.
Gaius must have had a spacious house. Why do we so conclude?
669.
The gospel reached a few notable ones. Erastus is an example. Why were there not more?
670.
The eternal God is able not only to save us from our sins but to keep us from our sins. How?
671.
What is the mystery now manifested?
672.
Is this benediction applicable to us? Specify in what way.
Paraphrase
Rom. 16:17-27. Now I beseech you, brethren, mark them who set up separate assemblies for worship, and who occasion the weak to fall by false doctrine, or by enjoining things indifferent as necessary, contrary to the doctrine which ye have learned from me in this epistle, and avoid them.
Rom. 16:18 For such teachers, whatever they may pretend, do not serve our Lord Jesus Christ, but their own lusts; and by plausible discourse and hypocritical wishes of happiness, they draw away the affections of the innocent, who have no suspicion of their wickedness.
Rom. 16:19 Now your obedience, in turning from idols to the true God, is reported through the whole empire: I therefore rejoice on your account. Nevertheless, I wish you to be wise with respect to good, so as to discern and practice it habitually, and to be pure with respect to evil, by avoiding all false doctrines and wicked actions.
Rom. 16:20 And God, who is the author of peace, will produce peace among you by bruising Satan under your feet soon: I mean the unbelieving Jews and Judaizing teachers, who make divisions among you. The favor of our Lord Jesus Christ be with you. Amen.
Rom. 16:21 Timothy, my assistant in the ministry, and Lucius, and Jason, and Sosipater, my kinsmen, who are at present with me, salute you.
Rom. 16:22 Tertius, who wrote this letter from the apostles autograph, am permitted by him to salute you as the disciples of Christ.
Rom. 16:23 Caius, with whom I lodge, and who shows hospitality to all the members of the church here, wishes you health. So doth Erastus, the chamberlain of Corinth, and Quartus, one of your own church, who at present is with me.
Rom. 16:24 Loving you affectionately, I give you my apostolical benediction a second time. (See Rom. 16:20.) The favor of our Lord Jesus Christ be with you all. Amen.
Rom. 16:25 Now to him who is able to establish you in the belief, that by faith and not by the law the Gentiles shall be saved, according to my gospel and the preaching concerning Jesus Christ by all the apostles, according to the revelation of the mystery to them, which though contained in the covenant with Abraham, was kept secret in the time of the Mosaic dispensation,
Rom. 16:26 (But is now fully published to the world, by the preaching of the gospel; and, according to the commandment of the eternal and unchangeable God, contained in the prophetic writings of the Jews, is made known to all the Gentiles, in order to produce in them the obedience of faith),
Rom. 16:27 To the wise God alone, who possesses all perfection in and of himself, through the illumination of Jesus Christ, I say with understanding, to him be the glory of the salvation of the world ascribed for ever. And for the truth of all that I have written, I appeal to God, by saying Amen to the whole.
Summary
In this section, the subject of divisions or factions is strangely isolated, and made to receive special notice. The brotherhood are commanded to watch such as cause divisions and occasion stumblings, and to turn away from them. Such persons are severely characterized as not serving Christ, but their own stomachs.
After this digression, the Apostle returns to the subject of personal greetings. These ended, he closes his great letter with a most wonderful outburst of praisewonderful, because of its comprehension, complexity, and strength.
412.
When we teach as a doctrine of God our own conclusions we merit what from God and the elders?
413.
What should be done with those who cause divisions? Who is to do it?
414.
The defeat of Satan in Rome was only temporary. Why say this?
415.
Name three who were with Paul when he wrote.
Comments
b.
Warnings to those who cause the divisions. Rom. 16:17-20.
We must say with Moses Lard: . . . why he should have introduced the subject of divisions just in this particular conjection is not easily seen. Perhaps after thinking of all the wonderfully good people in the church in Rome he wanted them to know he was aware of the other element also. At whatever purpose this section does stand out separate and apart as a warning to all. We are not here to notice apostates or sectarians, but those who produce parties in the church. There are always some men who want the preeminence and they will have it in one way or another. In the cases here cited, such men draw aside the disciples after them for the purpose of feeding their own stomachs. The method employed by such involves opinionated teaching. Such men could not get a following by teaching the plain truth of the scriptures. An opinion must be taught as Gods truth, or such divisions would never occur. In opinions we should have the greatest of liberty, but whenever we enforce our conclusions from the Scriptures with anathemas to all who do not so conclude, we cause stumblings and divisions. We may not do it for the same reason as those of Rome, but we are guilty of the same sin and merit the same censure. One characteristic mark of such division makers is their sanctimonious attitude. The unlearned and weak soon fall victims to such. What are we to do with these people? Mark them first; i.e., take note who they are, then turn away from them, avoid them, separate yourself from them. To do this two things are essential, neither of which we have in any large degree: a knowledge of the Bible and a holy courage to apply it in all cases.
Verse nineteen suggests the thought that such remarks as above (Rom. 16:17-18) do not necessarily apply to the Roman brethren. Verse nineteen is somewhat in the form of an apology. The faith and unity of the Roman saints had been spoken of far and wide. Paul had heard of the reputation of the Romans, and in it he did rejoice. Paul sounds a note of warning in Rom. 16:19 b. His earnest desire is to have these brethren very wise in matters of unity and love and very unlearned in matters of parties and sects. This might suggest the seeds of division were ever present in the church at Rome.
Verse twenty contains a wonderful promise and encouragement. The God of peace is referred to in contrast to the spirit of faction and war. The promise of the defeat of Satan amounts to a promise of unity. If Satan was crushed in Rome (and we believe he was), then he surely came to life later, for Rome has become well-known today for its scriptural disunity. It is good to read this blessing, The favor of our Lord Jesus Christ be with you. If the favor of Christ prevails, Satan will be crushed and division will cease.
d.
Salutations of Pauls companions. Rom. 16:21-24.
Who is with Paul as the letter is written? Verse twenty-one gives a list of Pauls friends in Corinth who send their greetings. We know of Timothy; Lucius, Jason, and Sosipater are kinsmen of Pauls, probably in the sense that each of them belong to the tribe of Benjamin. Lucius is supposed by some to be the Lucius of Cyrene of Act. 13:1, and Jason the one mentioned in Act. 17:5-7. We do not know if such is true. They do have the same names.
Paul did not himself write the letter, but dictated it to a scribe named Tertius. Evidently Tertius was known to the Christians in Rome, sends his personal greetings to them.
The house of Gaius must have been a very spacious one to entertain the whole company with Paul, indeed on one occasion the whole church. Gaius greets the Romans. How good it is to have men of means to help the cause of Christ.
The influence of the good news in Corinth reached among the leaders of the city. The treasurer of the city was found among the faithful and wished to let it be known to the saints in Rome. We know nothing of Quartus.
Once again Paul wishes the favor of Christ for the holy of Rome. Some ancient manuscripts omit this second benediction.
e.
Closing Doxology. Rom. 16:25-27.
This is a most beautiful manner in which to close the letter. Such is done in a number of others. cf. Jud. 1:24. Paul states that according to his preaching of Jesus Christ, God is able to establish the saints in Rome so firmly in the faith that no one or no circumstance can move them from it. This good news respecting Jesus Christ was before now a mystery and kept secret. It was a secret until the days of the prophets when it began to be revealed by the command of the everlasting God to these men who wrote by inspiration a prophetic description of the one that was to come. The purpose of the present revelation of Christ through the gospel was to produce faith and obedience among all nations. In other words, he that believeth and is baptized shall be saved. cf. Mar. 16:15-16.
Verse twenty-seven concludes the letter in a most appropriate manner, The omniscience of God and the eternal glory coming to him through Jesus Christ are called upon for the benediction. May we be able to say of ourselves and the church where we worship and serveAmen.
416.
Who wrote the letter for Paul? From where?
417.
The gospel had wide influence in the city of Corinth. How do we know?
418.
We can be so firmly established in the faith that no one or no circumstance can move us from it. How?
419.
What was the purpose of the gospel?
420.
What was involved in the obedience to the faith?
Fuente: College Press Bible Study Textbook Series
(17) Cause divisions and offences.Set traps in the way of the unwary, so as to entice them into false doctrine and schismatical practices.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(17-20) Here the Epistle would naturally end, but an afterthought occurs to the Apostle, His experience of other churches, especially those at Corinth and in Galatia, suggests to him that he should warn his readers against false teachers, though such had not as yet obtained any great hold among them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Interposed warning against dividers and offenders , Rom 16:17-20 .
In the midst of greetings a warning! For in the midst of brethren is, or soon may be, the deceiver. St. Paul states not any particular heresy, but he warns against all characters that seek to divide them who are now truly united in the way of truth.
Fuente: Whedon’s Commentary on the Old and New Testaments
17. Mark Closely scrutinize, set your steady eye upon them.
Divisions The separating into parties doctrinal, ethical, or secular.
Offences Occasions to sin.
Doctrine Teachings, both as to truth and as to conduct.
Learned From their religious teachers thus far. It is plain that this Church is as yet truly Pauline in its views and feelings.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now I plead with you, brothers and sisters, mark those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned: and turn away from them.’
The false teachers against whom he is warning were teaching ‘contrary to the doctrine which you learned’. There is no suggestion that they were antinomianists (those who taught the licence to indulge in the sins of the flesh). Indeed they were probably calling Paul an antinomian (Rom 3:8; Rom 6:1). They were rather those who rejected the idea of salvation through faith alone. They demanded circumcision for all who would be Messianists (Rom 2:28-29; Gal 6:12-13; Php 3:2-3), abstinence from unclean meats, and the observance of holy days and sabbaths (Col 2:16), all as necessary for salvation. As a consequence they caused division in the churches where they were found, and put stumblingblocks in the way of weak Christians. The church should therefore turn away from them. They were to be ostracised.
Fuente: Commentary Series on the Bible by Peter Pett
Warning Against False Teachers And The Final Triumph Of Our LORD Jesus Christ (16:17-20).
That this warning comes at the end of the letter rather than in the main part suggests that such false teachers were not seen by him as a major problem in the church at Rome. Indeed, as we have seen, he knew that the church in Rome had within their leadership people with whom he was well acquainted, and in whom he had great confidence. But he was well aware that no church was free from such false teachers, and that they therefore needed to be on their guard against them. The comment about Satan being shortly bruised under their feet especially suggests that there were some there who were causing trouble (possibly visiting wandering preachers), while not being a major threat.
The false teachers in question may well have been Judaistic ‘Christians’ who were overemphasising the salvation aspect of circumcision, obedience to the Law and the necessity of observing the Sabbath, and holy days and abstaining from ‘meats’ (compare Col 2:16; 2Co 11:3-22). Wherever there were a large number of Jewish Christians such would always arise, for at this time large numbers of Jewish Christians still religiously followed the practises of circumcision on the eighth day, abstaining from unclean foods, and observance of Jewish festivals and the Sabbath (as indeed many do today). It was only a short (but crucial) step from this to making them necessary for salvation. And it might even be that as he was concluding his letter he had received the news that certain Judaistic ‘Christian’ teachers who had continually plagued him, had now arrived in Rome, intending to cause similar problems to those which had occurred in Galatia (Rom 2:12-13; Rom 6:12-13), Philippi (Rom 3:2-3) and elsewhere.
Fuente: Commentary Series on the Bible by Peter Pett
Warnings About Divisions In Rom 16:17-20 Paul warns the believers in Rome about causing divisions.
Rom 16:17 Scripture Reference – Note similar verses:
Pro 19:27, “Cease, my son, to hear the instruction that causeth to err from the words of knowledge.”
1Ti 6:3-7, “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out.”
Rom 16:19 “but yet I would have you wise unto that which is good, and simple concerning evil” – Scripture Reference – Note the same ideas in:
Jer 4:22, “For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.”
1Co 14:20, “Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.”
Rom 16:20 “The grace of our Lord Jesus Christ be with you. Amen” Comments – This closing benediction finds itself in an unstable position when examining early manuscripts. That is, these words are found in various positions within the epistle.
Rom 16:20 Scripture Reference – See a reference in:
Gen 3:15, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”
Fuente: Everett’s Study Notes on the Holy Scriptures
A warning against false teachers:
v. 17. Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned and avoid them.
v. 18. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.
v. 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.
v. 20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you! Amen. This warning comes into the postscript in the nature of an after-thought. Very likely the congregation at Rome had not yet been troubled, but Paul feels it necessary to warn his Christians against a danger which might strike them at any time. It is not the open enemies of the Christian Church that work the greatest harm, but the false teachers that call themselves after the name of Christ and purport to believe in, and to teach, the Bible, and who, by insidious propaganda, subvert the foundations of sound teaching. St. Paul, therefore, warns the believers at Rome and the Christians of all times against such people as teach a doctrine at variance with the plain truths as he has proclaimed them. He begs them, as Christian brethren, most earnestly to mark them, literally, to keep their eye on them, to be on the constant lookout for them, that cause factions and scandals contrary to the doctrine which they had learned, which had been preached in Rome all these years, and to turn away from these false teachers. The apostle may have had in mind such opponents and disturbers of the peace as had attempted to hinder the course of the Gospel in Antioch, in Galatia, and in Achaia. Such men would undoubtedly try to enter into the congregation at Rome also and to spread their false teaching. But Paul distinctly tells the Roman Christians and the true believers of all times that they are not only to reject the false doctrine, but also to avoid the false teachers of every kind and degree. It is the express will of God that Christians and Christian organizations with sound Biblical basis must separate themselves, and remain separate, from all denominations in which false doctrine and false teachers are permitted. All unionism, which attempts to unite truth and falsehood in the same church organization, is clearly condemned in this passage. See 2Th 3:6; Tit 3:10; 1Co 5:11; 2Jn 1:10.
The reason for this unequivocal stand is given by Paul: For such men, people that belong to their class, are not engaged in the service of Christ, our Lord, but in that of their own belly, and through specious talking and pretty words they deceive the hearts of the unwary, v. 18. Although false teachers pretend to be serving the Lord Jesus Christ, this assumed zeal is intended to make an impression upon the unwary: base interests of their own are their real object. With an insinuating tone and in fine style, with glittering words and attractive phrases they try to cover up their real intention. “The description here given is applicable, in a great degree, to errorists in all ages. They are not actuated by zeal for the Lord Jesus; they are selfish, if not sensual; and they are plausible and deceitful. ” (Hodge.) “The Church of God has ever been troubled with such pretended pastors- men who feed themselves, not the flock; men who are too proud to beg and too lazy to work; who have neither grace nor gifts to plant the standard of the Cross on the devil’s territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals, by glaring and insinuating speeches, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.”
The apostle now shows why he has uttered his warning, v. 19. As distinguished from the simple, the unwary, the obedience which the believers of Rome gave the Gospel had gone out to all men, it was known in all Christian congregations. Paul had full confidence in them that they would be able to meet also such a situation with the proper wisdom, in accordance with the obedience to the Gospel which they had always shown. And yet he cannot help conveying a feeling of his anxiety. He is rejoicing over them, but just the same he wants them to be wise toward the good, but pure and innocent with reference to the evil, to all that which is bad, not to be enmeshed in the net of false doctrine. At the same time, it is a comforting thought for both Paul and the Christians at Rome that the God of peace will crush, tread under foot, Satan, in whose service the false teachers are standing, and that shortly. The day is not far distant when the Lord will crush Satan, stamp him out, render him helpless forever, and thus deliver them that are His from all attacks of the old Evil Foe. See Gen 3:15. The benediction: The grace of our Lord Jesus Christ be with you, closes this section of the postscript. It is God’s powerful mercy which alone can establish and uphold the Christians in all conditions of life.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 16:17 . ] to have in view , in order, namely, to guard against; comp. , Phi 3:2 ; but , speculari , is stronger, comp. also Phi 3:17 .
.] comp. Gal 5:20 ; 1Ma 3:29 ; Dem. 423. 4; Plat. Legg . i. p. 630 A; Dion. Hal. viii. 72. The article denotes those anti-Pauline divisions and offences , , i.e. temptations to departure from the true Christian faith and life, well known to the readers, which at that time arose in so many quarters in Pauline churches, and might readily threaten the Romans also.
] turn away from them , shun them, go out of their way. Comp. 1Pe 3:11 ; Psa 119:102 ; Sir 22:11 ; Thucyd. v. 73. 3; more usually with the accusative. Grotius rashly concludes: “non fuisse tunc conventus communes aut presbyterium Romae; alioquin voluisset tales excommunicari.” Paul rather counsels a rule of conduct for each individual member of the church, leaving the measures to be adopted on the part of the church, in case of necessity, to the church-government there (which was one regularly organized, in opposition to Bengel, see Rom 12:6 ff.). The disturbers, besides, against whom they are warned, are in fact viewed not as members of the church, but as intruders from without. Comp. Act 15:1 ; Gal 2:4 .
The reference to the doctrine received certainly implies a church having Pauline instruction, but not exactly one founded by Paul himself (Ewald), like that at Ephesus. Comp. Rom 6:17 ; Col 1:23 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rom 16:17-20 . A warning , added by way of supplement, against the erroneous teachers who were then at work. This very supplementary position given to the warning, as well as its brevity, hardly entering at all into the subject itself (comp. on the other hand, the detailed treatment in chap. 14 15 of a less important contrast), evinces that Paul is not here speaking, as Wieseler, following older interpreters, holds, against such as already were actually making divisions in Rome . He would have treated so dangerous an evil in the doctrinal connection of the epistle and at length, not in such a manner as to show that it only occurred to him at the close to add a warning word. Hence this is to be regarded as directed against an evil possibly setting in . Doubtless he was apprehensive from the manifold experience acquired by him, that, as elsewhere (comp. Gal 3:6 ; Gal 3:11 ff.; Col 2:8 ff.; Phi 3:2 ff., Php 3:18-19 ; 2Co 11:13 ff.), so also in Rome, Jewish zealots for the law [48] might arise and cause divisions in their controversy with Pauline Christianity. This occasioned his warning, from which his readers knew to what kind of persons it referred, a warning, therefore, against danger , such as he gave subsequently to the Philippians also (Phi 3 ), to whom the evil must have been all the nearer. Paul might, however, the more readily consider it enough to bring in this warning only supplementary and briefly, since in Rome the Gentile-Christian element was the preponderant one, and the mind of the church in general was so strongly in favour of the Pauline gospel (Rom 16:19-20 ; Rom 6:17 ), that a permanent Judaistic influence was at present not yet to be apprehended. How, notwithstanding, an anti-Pauline doctrinal agitation took place later in Rome, see Phi 1:15 ff. Moreover, the precautionary destination of our passage, and that in presence of the greatness of the danger, is sufficient to make us understand its contents and expression as well as its isolated position at the close. At least there does not appear any necessity for setting it down as an original constituent portion of an epistle addressed to a church founded by Paul himself, namely, to the church of the Ephesians (Ewald, Lucht).
[48] The brief indications, vv. 17, 18, do not suggest philosophical Gentile-Christians (Hammond, Clericus), but (see on ver. 18) Judaizers , against whom Paul offers his warning. Hofmann prefers to abide by the generality of the warning, whether the troubles might be of Gentile origin or might arise from doctrines of Jewish legalism. But this view does not satisfy the concrete traits in vv. 17, 18, 20. See the correct interpretation already in Chrysostom and Theodore of Mopsuestia. The latter says: , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. (18) For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (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. (20) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
What a refreshment hath this promise been found to thousands! The God of peace shall bruise Satan under your feet shortly. Let the Reader observe the sweetness of it, and the certainty of it. Satan is a subtle foe, a powerful foe, an everlasting foe. But the promise is absolute; he shall be bruised under the feet of the Lord’s people shortly. He is come down with great wrath among the inhabitants of the earth, because he knoweth that he hath but a short time, Rev 12:12 . But how is he to be conquered, and brought under our feet? The promise doth not give the least encouragement, that any of God’s redeemed shall subdue him, in any strength of their own, Alas! the strongest of God’s people, are but as feathers, if left to themselves, to the wind of Satan’s temptations. But, the great blessedness of the promise is, that the God of peace will do it. And there is another precious part in this promise: when the God of peace bruiseth Satan, it shall be under our feet. Sweet consideration! Though you, and I, have nothing to do in the work; yet we have all the blessedness, in the victory. Our God will bruise him, and bring him down; but it shall be under our feet. As Joshua said to the men of war, which went with him to the holy war: Come ye near, and put your feet upon the necks of your enemies: So our Almighty Joshua will do by all that war with him, when he brings Satan under their feet, Jos 10:24-25 . And though the child of God, when harrassed with temptations, thinks it a long season, and frequently groans under the exercise, saying: how long shall mine enemy afflict me? yet the Lord saith, shortly he will bruise Satan under our feet. The Lord doth by his people now, as he did by his people of old, in driving out their enemies before them from Canaan. The Lord thy God will put out those nations before thee by little and little. Thou mayest not consume them at once, lest the beasts of the field encrease upon thee. But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed, Deu 7:22-23 . If the Lord were to destroy Satan at once, and if no foes from within, nor temptations from without, were to exercise the people of God; the beasts of the field in a man’s own heart, namely, Spiritual pride, and Pharisaical righteousness, would increase upon him, and be more deadly in evil, than all the other devices of Satan. The Lord keeps his people humble therefore, by continually letting them see, and feel, the plague of their own heart. And Satan, for this purpose, is not wholly destroyed as yet. Neither at length shall the people of God have any hand in his destruction. This is our Jesus’s work, and our Jesus’s sole glory. It is the Lord thy God which shall drive all out, and consume all our foes with a mighty destruction, until they are destroyed. Reader! do not, no, not for a moment, lose sight of this sweet promise. The God of peace shall bruise Satan under your feet shortly!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Ver. 17. Mark them which ] Set a watchful and a jealous eye upon them, as upon pests and enemies. And here, let not our episcopi (whose office it is chiefly) be aposcopi, overseers, be byseers, but look well to the flock, lest these wolves worry them, Act 20:29 .
And avoid them ] Gr. . Decline them studiously, as ye would do a serpent in your way, or poison in your food.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 20. ] WARNING AGAINST THOSE WHO MADE DIVISIONS AMONG THEM. To what persons the Apostle refers, is not plain. Some (Thol., al.) think the Judaizers to be meant, not absolutely within the Christian pale, but endeavouring to sow dissension in it: and so, nearly, Neander, Pfl. u. Leit., p. 452. De W. thinks that Paul merely gives this warning in case such persons came to Rome. Judging by the text itself , we infer that these teachers were similar to those pointed out in Phi 3:2 ; Phi 3:18 ; 1Ti 6:3 ff.; 2Co 11:13 ; 2Co 11:20 ; unprincipled and selfish persons, seducing others for their own gain : whether Judaizers or not, does not appear: but considering that the great opponents of the Apostle were of this party, we may perhaps infer that they also belonged to it.
Fuente: Henry Alford’s Greek Testament
17. ] = , Phi 3:2 .
The here spoken of is probably rather ethical than doctrinal; compare Eph 4:20-24 .
Fuente: Henry Alford’s Greek Testament
Rom 16:17-20 . Warning against false teachers. This comes in very abruptly in the middle of the greetings, and as it stands has the character of an after-thought. The false teachers referred to are quite definitely described, but it is clear that they had not yet appeared in Rome, nor begun to work there. Paul is only warning the Roman Church against a danger which he has seen in other places. There is a very similar passage in Phi 3:18 f., which Lightfoot connects with this, arguing that the persons denounced are not Judaising teachers, but antinomian reactionists. It is easier to see grounds for this opinion in Philippians than here: but chap. Rom 6:1-23 may be quoted in support of it.
Fuente: The Expositors Greek Testament by Robertson
Rom 16:17 . : to keep your eye upon, either as an example to be followed (Phi 3:17 ), or (as in this case) as a peril to be avoided. : both the persons and their conduct are supposed to be known; “ the divisions” and “ the scandals,” which had been occasioned in other Churches, are assumed to be familiar to the Romans. refers more naturally to conduct which would create a moral prejudice against the Gospel, and so prevent men from accepting it, than to any ordinary result of Jewish legal teaching. But if the latter caused dissension and generated bad tempers in the Church, it also might give outsiders cause to blaspheme, and to stumble at the Gospel (Rom 14:13 ; Rom 14:16 ). : is emphatic, and implies that they at least are as yet untouched by the false teaching. By “the teaching which you received” is meant not “Paulinism,” but Christianity, though the words of course imply that the Roman Church was not anti-Pauline. with in 1Pe 3:11 , Pro 4:15 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 16:17-20
17Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. 20The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.
Rom 16:17 This warning seems to break into the context unexpectedly. However, Paul may have included it as a contrast to godly itinerant ministers. There is a list in Rom 16:17-18 of what these false teachers were doing.
1. they stirred up divisions
2. they put hindrances in the believer’s way
3. they taught in opposition to the instruction the church had given
4. they were serving their own base appetites
5. they were deceiving the hearts of unsuspecting people by their smooth, flattering talk
This list is not related to the weak and strong believers of Rom 14:1 to Rom 15:13.
“turn away from them” This is a present active imperative. This is a recurrent theme (cf. Gal 1:8-9; 2Th 3:6; 2Th 3:14; 2Jn 1:10).
Rom 16:18
NASB, NRSV
TEV”their own appetites”
NKJV”their own belly”
NJB”their own greed”
This is literally “bellies” (cf. Php 3:19; Tit 1:12). The false teachers turned everything to their own base interests.
“by their smooth and flattering speech” False teachers are often physically attractive and have dynamic personalities (cf. Col 2:4). They are often very logical in their presentations. Beware! Some possible biblical tests to identify false teachers are found in Deu 13:1-5; Deu 18:22; Matthew 7; Php 3:2-3; Php 3:18-19; 1Jn 4:1-3.
“the deceive the hearts of the unsuspecting” This is a present active indicative denoting ongoing deception. These apparently new or naive believers were vulnerable (“inexperienced in evil”).
Rom 16:19 “the report of your obedience has reached to all” This is referred to in Rom 1:8. This is one of Paul’s hyperboles.
“be wise. . .in what is good, and innocent in what is evil” This reflects the teaching of Jesus (cf. Mat 10:16; Luk 10:3).
Rom 16:20 “the God of peace” This is a wonderful title for God (cf. Rom 15:33; 2 Cor. 13:16; Php 4:9; 1Th 5:23 and Heb 13:20).
“will soon crush Satan under your feet” This is an allusion to Gen 3:15. The believer’s relationship with the Messiah gives them victory also (cf. 1Jn 5:18-20). This is an awesome promise and responsibility. In this context Satan epitomizes the confusion and division caused by false teachers which causes the church to lose its great commission focus. Behind false teachers is the demonic! The gospel, however, dispels darkness and evil for those who embrace it and live it. For a good book on this subject see Three Crucial Questions About Spiritual Warfare, by Clinton E. Arnold.
SPECIAL TOPIC: PERSONAL EVIL
“the grace of our Lord Jesus be with you” This is a common closing for Paul (cf. 1Co 16:23; 2Co 13:14; Gal 6:18; Php 4:23; Col 4:18; 1Th 5:28; 2Th 3:18 and also in Rev 22:21). It was possibly written in his own hand. It was his way of verifying his letters (cf. 2Th 3:17; 1Co 16:21; Col 4:18).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
beseech. App-134. Compare Rom 12:8.
mark = to mark. See Luk 11:35.
divisions = factions. Greek. dichostasia. Only here; 1Co 3:3. Gal 1:5, Gal 1:20.
offences = stumbling-blocks, as in Rom 11:9
contrary to. App-104.
doctrine See Rom 6:17.
have learned = learned.
avoid = turn away. Compare Rom 3:12. 1Pe 3:11.
them = from (App-104.) them.
Fuente: Companion Bible Notes, Appendices and Graphics
17-20.] WARNING AGAINST THOSE WHO MADE DIVISIONS AMONG THEM. To what persons the Apostle refers, is not plain. Some (Thol., al.) think the Judaizers to be meant, not absolutely within the Christian pale, but endeavouring to sow dissension in it: and so, nearly, Neander, Pfl. u. Leit., p. 452. De W. thinks that Paul merely gives this warning in case such persons came to Rome. Judging by the text itself, we infer that these teachers were similar to those pointed out in Php 3:2; Php 3:18; 1Ti 6:3 ff.; 2Co 11:13; 2Co 11:20; unprincipled and selfish persons, seducing others for their own gain: whether Judaizers or not, does not appear: but considering that the great opponents of the Apostle were of this party, we may perhaps infer that they also belonged to it.
Fuente: The Greek Testament
Rom 16:17. , brethren) While he is embracing in his mind, in Rom 16:16, the churches of Christ, exhortation suggests itself incidentally; for when it is concluded in the form of a parenthesis, they, who send salutations, are added to those, who receive them: Rom 16:21.- ) There were therefore such men at Rome. The second epistle to the Thessalonians, which was written before this to the Romans, may be compared, ch. 2- , divisions) by which [what is even] good is not well defended.- , offences) by which [what is positively] evil gains admittance.-, ye have learned) To have once for all learned constitutes an obligation, 1Co 15:1; 2Co 11:4; Gal 1:9; Php 4:9; 2Ti 3:14.-) comp. , 2Th 3:6; , Tit 3:10; comp. 1Co 5:11; 2 John Rom 16:10. There was not yet the form of a church at Rome. The admonition therefore is rather framed so as to apply to individuals, than to the whole body of believers. There is however a testimony regarding the future in this epistle to the Romans, as the Song of Moses was a rule to be followed by Israel.
Fuente: Gnomon of the New Testament
Rom 16:17
Rom 16:17
Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned:-No greater evil, according to the Scriptures, could befall the churches than the divisions arising from the introduction of teachings and practices not required by God. The fundamental truth of the Bible is that God alone has the right to direct and guide the faith and service of his children. Everything added to the work or worship of God by man is a usurpation in the sight of God, and ought to be resisted. Things that enter into the worship of God ought to be distinguished from the things indifferent and from mere expedients used to help men in performing the service of God that render them comfortable while doing the worship. These constitute no part of the service, but are helps to man while doing that service, not additions to it. All additions to the service of God are sinful and cause divisions. God has forbidden anything to be added to what he has required. There cannot be a doubt but that the use of instrumental music in connection with the worship of God, whether used as a part of the worship or as an attractive accompaniment, is unauthorized by God and violates the oft-repeated prohibition to add nothing to, take nothing from, the commandments of the Lord. It destroys the difference between the holy and the unholy, counts the blood of the Son of God unclean, and tramples under foot the authority of the Son of God. It has not been authorized by God or sanctified with the blood of the Son.
and turn away from them.-Every one who adds to the appointments of God causes divisions contrary to the word of God. Paul commands these brethren at Rome to mark, take note of, such, and avoid them-avoid them by refusing to recognize and associate with them as brethren. This requirement is imperative and necessary to preserve the harmony and unity of the churches of Christ.
Fuente: Old and New Testaments Restoration Commentary
Receive Helpers: Shun Hinderers
Rom 16:17-27
Those who cause divisions on obscure points of doctrine are to be avoided, lest they lead us away from the fundamentals. We need to be wise in heavenly wisdom and guileless in regard to evil. The pure, childlike heart is quick to discern the right and wrong, because of the breath that evil leaves on its clear mirror.
In the ease of each believer, however weak and helpless, God is pledged to fulfill to us Gen 3:15. Not merely will He help us to do it, but He will do it for us. It is a remarkable conjunction; God against the devil and peace bruising.
These postscripts, from Rom 16:17, were probably written by Pauls own hand. See 1Co 16:21. We are not all, as were Gaius and Erastus, men of note and wealth, but we can all resemble Quartus, a brother. The mystery or secret with which the Epistle closes refers to the redemption wrought out by Jesus during His earthly ministry, 1Ti 3:16. But this was no new thing, as it had been in the mind of God from times eternal, Rev 13:8.
Fuente: F.B. Meyer’s Through the Bible Commentary
mark: Phi 3:17, 2Th 3:14, 2Th 3:15
cause: Act 15:1-5, Act 15:24, 1Co 1:10-13, 1Co 3:3, 1Co 11:18, Gal 1:7-9, Gal 2:4, Phi 3:2, Phi 3:3, Col 2:8, 2Pe 2:1, 2Pe 2:2, 1Jo 2:19, 2Jo 1:7-10, Jud 1:19
offences: Mat 18:7, Luk 17:1
and: Mat 18:17, 1Co 5:9-11, 2Th 3:6, 2Th 3:14, 1Ti 6:3-5, 2Ti 3:5, Tit 3:10, 2Jo 1:10, 2Jo 1:11
Reciprocal: 1Ki 13:9 – Eat no bread Pro 6:14 – soweth Pro 28:10 – causeth Mat 7:15 – which Mat 13:27 – whence Mat 13:41 – and they Mar 9:42 – offend Rom 14:13 – put 1Co 3:12 – wood 1Co 5:11 – called 1Co 14:6 – doctrine 2Co 11:20 – take Eph 4:14 – tossed Eph 5:11 – no Phi 1:10 – without Phi 1:15 – even Phi 2:14 – disputings 2Th 2:15 – the traditions 1Ti 4:16 – unto the 1Ti 6:5 – from 2Ti 3:10 – my Tit 1:10 – there Heb 13:9 – carried Jam 3:6 – a world
Fuente: The Treasury of Scripture Knowledge
:17
Rom 16:17. To mark means to observe very carefully in order to discover the nature of the person’s conduct. There is not much difference between divisions and offences, considerting their results. The first means that which causes disunion in a body of people, and the second means that which causes someone to stumble along the pathway of life. These things are always wrong, hence the proviso contrary to the doctrine which you have learned is stated to signify that such theories have not been taught by any true teacher of the Gospel. To avoid is more than merely a refusal to accept, but Thayer defines it to “keep aloof from, one’s society; to shun one.” Christians should keep no company with such characters, but should shun them as they would Satan.
Fuente: Combined Bible Commentary
Rom 16:17. Now, I beseech you, brethren. Comp. chap. Rom 15:30.
Mark them; note carefully. In Php 3:17, it is applied to those who are to be imitated.
Which cause, etc. The present tense indicates that such persons were doing this, but not necessarily at Rome.
Divisions and offences. The article (in the Greek) points to what is well known. The two words refer to divisions in churches and to temptations to depart from the gospel basis of faith and life. Others, with less reason, apply them to doctrinal divisions and moral offences.
Contrary to the teaching, etc. Doctrine may mislead; the reference is to the entire range of Christian truth. The commendation of their teachers implied here indicates that the church was founded mainly by Christians of the Pauline type.
Avoid thorn; lit. turn off from them. There is no reference to official excommunication, but to a rule of private conduct toward such. The other might follow, but that was for the local church to determine.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How our apostle takes his leave and farewell of the Romans, with an admonition to them to take heed of persons that were erroneous in doctrine, and scandalous in practice. ‘Tis probable he means either those Jews who pleaded the necessity of circumcision, and the observation of the Mosaic rites, as necessary to the salvation of the Gentiles; or the gnostics to whom the following characters do well agree. Whoever they were, they were dangerous seducers, and to be avoided.
Observe, 2. The character which our apostle gives of these persons; They serve not our Lord Jesus Christ, but their own belly.
Note, That seducers are always self-seekers; they are designing men: they aim at themselves, under a pretence of acting for Christ and his glory. They serve not our Lord Jesus Christ, but their own belly.
Observe, 3. The arts and methods which they use to delude and deceive: By good words and fair speeches, they deceive the hearts of the simple. Seducers have smooth and glossing tongues; and innocent, harmless men are misled by their fine pretences and fair speeches: and thus they impose upon the simple.
Observe, 4. The double advice which the apostle gives, in order to their being preserved and secured from the poison and contagion of these seducers: namely, to mark them, and avoid them.
(1.) To mark them: the word signifies such a marking as a watchman useth when he standeth upon a tower to descry an enemy; which is performed with great accuracy.
(2.) To avoid them as a sound person would shun him that has the plague upon him.
Where note, The apostle advises to mark them, in order to the declining of them, not destroying of them; to cut them off of excomminication, not to cut their throats, or burn their bodies for heresy: Mark them which cause divisions, and avoid them.
Observe, 5. The persons whom this exhortation concerns, who they are that should judge of the doctrines and seducers: they are the common people, the Romans, the saints or Christians at Rome, to whom he was now writing; to them the apostle allows a judgment of discretion, a power to try and examine the doctrines delivered by persons pretending to infallible inspiration: I beseech you, brethren, mark them which cause divisions, contrary to the doctrines which ye have learned.
Christians are by no means to be led by their teachers blindfold, but ought to see with their own eyes, to take nothing upon trust, but all upon trial; to examine the doctrines they are taught, and to observe and mark the teachers of them: I beseech you, says our apostle, mark them.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 16:17-18. Now I beseech , I exhort you, brethren, mark them Observe and point them out for the caution of others. The word , rendered to mark, signifies, to observe attentively and diligently, as those do who are placed on a watch-tower to observe the motions of their enemies. Who cause divisions Or, separations, as signifies, namely, by their false doctrine; and offences , stumbling-blocks, or occasions of falling, by their factious spirit and scandalous conduct. Dr. Hammond thinks the apostle refers to the Gnostics, to whom indeed the characters, given in the next verse, of those here meant, do well agree. It is more probable, however, as Theodoret says, that he intends, , the wicked advocates of the law, namely, those who preached up circumcision, and the observation of the ceremonies of the law, as necessary to the salvation of the Gentiles: and Chrysostom, cumenius, and Theophylact, agree with Theodoret in this opinion. And it is certain that these men caused divisions and separations from others, as unclean and not fit to be conversed with, Act 11:3; Act 15:24; Gal 2:12-13; Gal 2:21 : and set up separate assemblies for the worship of God, (see Jdg 1:19,) on pretence of greater orthodoxy and sanctity than others, and who would admit none into their communion but such as joined them in their peculiarities, and who represented all others as erroneous and impious. Contrary to the doctrine which ye have learned Of us, the apostles of Jesus Christ, or from me in this epistle. Many of the Roman brethren, probably, had heard the apostles and other inspired men in Judea and elsewhere, from whom they had learned the genuine doctrines of the gospel. Estius justly observes here, that the apostle intimates that even the common people, by the help of general principles, might discern the true doctrine, even that which was delivered by the apostles, from that which was false and not so delivered. But this could only then be done by comparing that which was declared by the apostles, and confirmed by their miracles, with that which was delivered as different from, or in opposition to it, and was not so confirmed. And this can only now be done by private Christians in general, by comparing all pretenders to the apostles doctrine, with those Scriptures which they wrote, under the influence of the Holy Ghost. And avoid them Avoid all unnecessary intercourse with them. It is worthy of notice, says Macknight here, that the apostle desires the faithful to mark them who caused divisions, not for the purpose of disputing with them, and far less for the purpose of apprehending and punishing them with fines, imprisonment, torture, and death; but that they might avoid their company, lest, by conversing familiarly with such, they should be infected with their errors and vices. For, as the apostle told Timothy, 2Ti 2:17, their word eats as doth a canker, or gangrene. For they that are such serve not our Lord Jesus; they have not his glory in view, whatever they may pretend: but their own belly Their chief aim and design is to advance their secular interests, and gratify their carnal desires. And by good words , by speaking kindly, or by plausible discourse, and fair speeches , by blessings; by praying for, or pronouncing blessings upon their disciples, or by praising and flattering them; deceive the hearts of the simple , of the harmless, who, doing no ill themselves, are not upon their guard against them that do. The word denotes persons free from guile, upright and unsuspicious; but who have not discernment or prudence sufficient to enable them to see and avoid the snares which the wicked lay in their way.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 17-20.
In the First Epistle to the Corinthians, the apostle, after a passage of salutations, Rom 16:19-21, stops all at once to address to the church, as in the form of a postscript, a solemn warning (Rom 16:22). It is as if the salutation which he had just written awoke in him once more before closing the feeling of the danger which lies in the way of his readers. It is the same here, with this difference, that at Corinth the danger was present and pressing, as is shown by the whole Epistle, whereas at Rome it is still remote, though inevitable. The tone also of the warning is distinctly different in the two cases; for Corinth a threatening, for Rome a simple putting on their guard in the most affectionate and fatherly tone.
Renan, Weizscker, Schultz, agree in thinking that this passage can only have been addressed by Paul to a church which he had himself foundedthat of Ephesus, for example. We shall examine their reasons as we study this passage. In the eyes of Baur, Lucht, Volkmar, it is not even St. Paul’s; it falls under the judgment of condemnation which, according to these critics, is due to the two chaps. 15 and 16 mostly or totally.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Now I beseech you, brethren, mark them that are causing the divisions [in Corinth, Galatia, etc.] and occasions of stumbling, contrary to the doctrine which ye learned [from the brethren to whom I have sent salutations and others of their fellowship]: and turn away from them. [In an unregenerate world the gospel produces division (Mat 10:34-37), but these divisions are along the cleavage line between good and evil. We are not responsible for these divisions; nay, we would sin if we shrank from causing them. “But,” says Lard, “where we, by our own errors of teaching or conduct, produce divisions among the children of God, we sin against Christ. Nor is it a less offense to countenance or defend divisions, than it is to cause them. They must be utterly disfavored by the Christian. He is not at liberty even to feel indifferent toward them. He must actively oppose them where they exist, and actively endeavor to prevent them where they do not exist.” It is against division in the church, then, that Paul warns his readers. Having named and saluted those whose doctrine he sanctioned and approved, he warns the church at once to be on the lookout for any who might oppose them, and seek to divide the church now united under them. The opening to the Epistle to the Philippians (written four or five years later) shows what these heretics afterwards did at Rome (Phi 1:15-18; Phi 3:2-3; Phi 3:17-19). Their appearance at Antioch, in Galatia and at Corinth made Paul sure that they would also invade Rome. Those whom Paul commended could, out of their own observation and experience, tell the Roman church what evil these pernicious Judaizers had done (Act 15:1 seq.; Gal 1:6 seq.; Gal 3:1 seq.; Col 2:8-23; 2Co 11:13 seq.). At the time of Paul’s writing the orthodox leaders appear to have been able to keep the church in unity.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ALL SCHISMATICS AND HERETICS CONDEMNED
17. But I exhort you, brethren, to mark those making divisions and stumblings contrary to the teaching which you have learned, and depart from them:
Fuente: William Godbey’s Commentary on the New Testament
Rom 16:17-20. A Postscript of Admonition.
Rom 16:17. Supposing the paragraph in its right place (see Introd. 4), it would seem that Paul, in glancing over his letter and thinking of the troubles of other churches (Rom 16:16), feels that he has not written strongly enough about those that are causing divisions and appends a warning postscript, somewhat in the fashion of Gal 6:11-16.
Rom 16:18-19 a. Such as these are bondmen to their own belly, is paralleled in Php 3:18 f.; the phrase the Lord Christ Paul uses elsewhere only in Col 3:24; deceiving through kind and flattering speech looks uncommonly like the language of Col 2:4. But the allusions of Rom 16:17; Rom 16:19 a, to the doctrine which you learnt and to your obedience, etc., and the apostles joy over you, are in the vein of Rom 6:17, Rom 1:8-12, Rom 15:32. We need not doubt that the admonition was meant for the Roman Church, whether at first conveyed in this epistle or a later.
Rom 16:19 b echoes the words of Jesus in Mat 10:16, where (and in Php 2:15) the same rare Greek word appears for innocent (or simple, RVm); cf. Rom 12:9.
Rom 16:20. The God of peaceso in Rom 15:33 (cf. 2Co 13:11, Php 4:9, Heb 13:20)is invoked against divisions and offences; that He shall bruise Satan under your feet, was the primeval promise (Gen 3:15).The Benedictionin Pauls usual style (cf. 1Co 16:23)supplies a second conclusion to the epistle, after Rom 15:33; see Introd. 4.
Fuente: Peake’s Commentary on the Bible
SECTION 51 A WARNING AGAINST DIVISION CH. 16:17-20
But I exhort you, brethren, to mark those who make the divisions and the snares contrary to the teaching, which ye learnt. For such men do not serve the Lord Christ, but their own belly: and through their smooth talking and fine talking they deceive the hearts of the guileless. For your obedience has reached to all men. In you then I rejoice. But I desire you to be wise for that which is good, and pure for that which is evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you.
Rom 16:17-19. Divisions: so 1Co 3:3; Gal 5:20.
Snares: so Rom 14:13. They who set Christian against Christian are setting a trap into which both themselves and others are likely to fall.
Contrary to etc.: explained in Rom 16:18. Paul taught men to serve Christ: these men serve their lower appetites. Men serve their own belly when they make its gratification the aim of their life: cp. Rom 6:12; Php 3:19. Paul here uncovers the real source and tendency of all party spirit, viz. self-gratification; in this case, of a gross kind.
The guileless: lacking, as the context implies, not only deceit but wisdom. That innocent men are their victims, increases the guilt of the deceivers. These men are a complete contrast to those in Rom 14:6 who, while eating food which some disapprove, eat it for the Lord.
For your obedience and in you then: in sharp contrast to the guileless who are led into disobedience.
Has reached to all: as good tidings: cp. 1Th 1:8; Rom 1:8.
Rom 16:20. From the authors of discord Paul turns to the God of peace: cp. Rom 15:33.
Satan: a Hebrew word denoting adversary: e.g. 1Ki 11:14; 1Ki 11:23; 1Ki 11:25; Num 22:22; Num 22:32; and used in Job 1:6-12; Zec 3:1; 1Ch 21:1 for the great supernatural adversary of God and man: cp. Rev 20:2; 1Co 5:5, etc. As hostile to the God of peace, he is an author of confusion.
Will crush Satan: thus fulfilling the promise in Gen 3:15, which is in part fulfilled in each victory over evil.
Under your feet: which God will make strong enough to crush Satan.
Quickly: for in Christ the battle is already over.
The grace etc.: may the favour of our Master be your companion.
That Paul refers to the divisions only for a moment at the end of his letter, suggests that this evil was not serious at Rome. That this reference is found in a letter written probably from Corinth where divisions were rife ( 1Co 1:11; 2Co 11:11-15), is a mark of genuineness.
Fuente: Beet’s Commentary on Selected Books of the New Testament
16:17 {2} Now I beseech you, brethren, {f} mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
(2) As by describing by name those who were worthy of commendation he sufficiently declared whom they ought to hear and follow, so does he now point out to them whom they ought to take heed of, yet he does not name them, because it was not necessary.
(f) Watchfully and diligently, as though you should scout for your enemies in a watch tower.
Fuente: Geneva Bible Notes
3. A warning 16:17-20
Again Paul introduced his comments with a strong exhortation (cf. Rom 12:1; Rom 15:30). He warned the Roman Christians about false teachers who might enter the fold. His brief warning argues against thinking that false teachers were presently active in the church.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
False teachers were a danger to all the churches. Paul urged his Roman readers to avoid them. [Note: See Ted G. Kitchens, "Perimeters of Corrective Church Discipline," Bibliotheca Sacra 148:590 (April-June 1991):205-7.]
"If Paul had one particular group [of false teachers] in mind, we cannot be at all certain which it was. But he may well have had more than one group in mind, or he may have been warning in a quite general way against a danger which he knew would always threaten the churches but could present itself in many different forms." [Note: Cranfield, 2:802.]