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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 16:17–20. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,
I.The caution itself, which is given in the most obliging manner that could be:
I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them,
1.To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Mat 18:7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another - these cause divisions and offences, contrary to, or different from (for that also is implied, it is para tēn didachēn), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented.
2.To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness. - Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.
II.The reasons to enforce this caution.
1.Because of the pernicious policy of these seducers, Rom 16:18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things: - (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly - their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phi 3:19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.
2.Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men - you are noted in all the churches for a willing, tractable, complying people." And,
(1.)Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, Jo2 1:8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young.
(2.)Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules: - [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Mat 10:16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Pro 14:8. [2.] To be simple concerning evil - so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious - harmless, unmixed, inoffensive. In malice be you children, Co1 14:20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Rev 8:10), his tail drew a third part of the stars after him, Rev 12:4.
3.Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (Rom 16:20): The God of peace shall bruise Satan under your feet.
(1.)The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.
(2.)The blessing he expects from God - a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Gen 3:15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Jos 10:24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith - we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you - the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, Rom 16:24.
Historical interpretation
Nine Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now Paul goes on to mention the false apostles, whom he warns against throughout the epistle just as he does here as well. But he attacks their teaching without saying what it is. They were forcing believers to become Jews and thereby making the benefits of God worthless.… They compiled long genealogies and used them to support their teaching, by which they were deceiving the hearts of the simple.
For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray." [Romans 16:17-19] Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," [Matthew 23:3] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast in the mind of the flesh. [Colossians 2:18]
Again an exhortation, and prayer after the exhortation. For after telling them to "mark them which cause divisions," and not to listen to them, he proceeds, "And the God of peace shall bruise Satan under your feet shortly:" and, "The grace of our Lord be with you." And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, "I beseech you, brethren," (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, "I beseech you to mark," that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly-whom, pray? why, "those that cause divisions and offences, contrary to the doctrine which ye have learned."
For this is, if anything the subversion of the Church, the being in divisions. This is the devil's weapon, this turneth all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offence cometh. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men's being slaves to the belly, and the other passions. For "such," he says, "serve not the Lord, but their own belly." And so there would be no offence, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, "contrary to the doctrine." And he does not say which we have taught, but "which ye have learned," so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but "avoid them." For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them.
Then also to lash those who dare to do such things, he mentions also the reason of their devising this division. "For they that are such," he says, "serve not our Lord Christ, but their own belly." And this he said too when he wrote to the Philippians, "Whose god is their belly." But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, "Evil beasts, slow bellies." And Christ also blames them on this head: "Ye devour widows' houses," He says. And the Prophets accuse them of things of the kind. Wherefore also Moses exhorted them, and said, "When thou hast eaten and drunken and art full, remember the Lord thy God." How then comest thou not to be ashamed at having slaves of the belly for thy teachers, when thou art a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by "fair speeches," he says, "that they deceive the hearts of the simple." For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but "the hearts of the simple."
Paul is here discussing the same people he wrote about to Timothy and to Titus. See also Philippians [3:19].
The people Paul is referring to here were men who defended the law.
1213. After indicating whom they should greet, the Apostle now shows them whom to avoid. In regard to this he does three things: first, he teaches whom they should avoid; secondly, he gives the reason [v. 18; n. 1218]; thirdly, he promises them divine help to implement this [v. 20; n. 1220]. 1214. And because those whom he wished them to avoid crept in deceptively under the cloak of piety, as it says in Mt (7:15): They come to you in sheep’s clothing, but inwardly they are ravenous wolves," he urges them to be cautious, saying: I appeal 603 to you, brethren, to observe those who create dissensions and difficulties in opposition to the doctrine you have been taught. 1215. Here, first of all, it should be noted that to observe is nothing more than to consider carefully: which, of course, is sometimes taken in a good sense and sometimes in an evil sense. It is taken in an evil sense when someone carefully considers the condition and progress of someone in order to inflict harm, as it says in Ps 37 (v. 12): "The wicked plots against the righteous and gnashes his teeth against him," and in Lk (14:1) it says: "And they were watching him." In a good sense it is taken in one way, when one considers God’s precepts to obey them: "Observe him and hearken to his voice" (Ex 23:21). In another way, when a person considers good men to imitate them, as it says in Phil (3:17): "Brethren, join in imitating me and mark those who so live as you have an example in us." Thirdly, the evil are observed as persons to be avoided; and that is the way it is taken here. 1216. For there were certain Jewish converts to the faith who preached that the practices of the Law must be observed. From this followed dissensions and sects in the Church, since some adhered to their error but others continued in the true faith: "Dissension, sects…." (Gal 5:20). Then followed hindrances and stumbling blocks already discussed in v. 14, while some would judge others and some would spurn others who caused dissensions and hindrances: "Remove every obstruction from my people’s way" (Is 57:14). But he says: in opposition to the doctrine you have been taught by the true apostles of Christ, to show that such dissensions and stumbling blocks derive from 604 false doctrine: "If anyone is preaching to you a Gospel other than the one I preached to you, let him be accursed" (Gal 1:9). 1217. Secondly, he warns them that once known they should be avoided; hence he says: Avoid them, i.e., fly from their doctrine and company: "Depart from me, you evildoers" (Ps 119:115). 1218. Then when he says, For such persons, he assigns two reasons for what he had said, the first of which is taken on the part of those whom he wants avoided. First, he describes their condition, saying: Such persons do not serve our Lord Christ but their own bellies. For they preached not for the glory of Christ but for revenue, in order to fill their belly: "For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. Their god is their belly" (Phil 3:18). Secondly, he describes their deception, saying: by fair and flattering words they deceive the hearts of the simpleminded, i.e., of the innocent and inexperienced: "The simple believe everything" (Pr 14:15). By fair words they pretend to be holy: "They speak peace with their neighbor, while mischief is in their hearts" (Ps 28:3). And blessings, with which they bless and flatter those who follow them: "My people, those who call you blessed mislead you" (Is 3:12); "I will curse your blessings" (Mal 2:2). 1219. He assigns the second reason from a trait of the Romans, who found it easy to follow good and evil. First, he commends them for their readiness to accept the good, saying: Your obedience, by which you obey the faith so easily, is known in every place on account of the dominion the Romans then exercised over other nations. Hence, anything done by the 605 Romans was easily divulged to others. "Your faith is proclaimed in all the world" (Rom 1:8). Therefore, I rejoice over you, because you obey the faith; and this in charity, about which he says in I Cor (13:6) that love does not rejoice at wrong, but rejoices in the right. Secondly, he cautions them against evil, saying: I would have you wise in what is good, (5:21); and guileless as to what is evil, lest through some simplicity you slip into evil, that your simplicity be such that you deceive no one into evil: "Be wise as serpents and simple as doves" (Mt 10:16). On the other hand it is said of certain persons: "They are skilled in doing evil, but how to do good they know not" (Jer 4:22). 1220. Then when he says, Then the God of peace, he promises them divine help against such deceivers. First, he makes the promise when he says: But the God of peace, i.e., its author, Who hates the dissensions they cause, will crush Satan, i.e., the devil, who is trying to deceive you through these false apostles, under your feet, because you will overcome him by your wisdom. And he will do this soon, namely, when he comes: "Behold, I have given you power to tread upon serpents and scorpions and over all the power of the enemy" (Lk 10:19); "You shall tread down the wicked, for they will be ashes under the soles of your feet" (Mal 4:3). Secondly, he says a prayer to obtain this when he says: The grace of our Lord Jesus Christ be with you, which is enough to guard you: "My grace is sufficient for you" (2 Cor 12:9). 1221. Then when he says, Timothy, he greets them on the part of others, saying: Timothy, my fellow worker greets you: "I have sent you Timothy, who is my dearest and 606 faithful son in the preaching of the gospel" (I Cor 4:17). He adds: so do Lucius and Jason and Sosipater, my kinsmen, who were Jews. Tertius, Paul’s secretary, was allowed to greet the Romans personally with Paul’s consent. Hence he adds: I, Tertius, the writer of this letter, greet you in the Lord. Then when he says: Gaius, who is my host, was the person to whom John wrote in his third letter commending the charity he exercised toward the saints; and host to the whole church, namely, who were assembled in his house or who were in that region. Then he says: Erastus, the city treasurer, i.e., who guarded the city’s money, and your brother Quartus greet you. 1222. Then he greets them on his own, saying: The grace of our Lord Jesus Christ be with you. Amen. 1223. He finishes the epistle with thanksgiving, saying: now to him, namely, to God Who is the Trinity, who is able to strengthen you: "After you have suffered a little, he will himself restore, establish and strengthen you" (I Pt 5:10); and this in the faith which is according to the Gospel, namely according to the Gospel I preach: "Whether, then, it was I or they, so we preach and so you believed" (I Cor 15:11); and also according to the preaching of Jesus Christ, Who first preached the Gospel, as it says in Heb (2:3): "It was declared at first by the Lord. Hence Mt (4:23) states that Jesus went about preaching the Gospel of the kingdom. 1224. Then he adds, according to the revelation of the mystery, i.e., the secret, which can refer to what he had said, namely, "according to my Gospel," either because the secret of the divine incarnation is revealed in the Gospel, in accord with the above (1:17), "in it the justice of God is revealed"; or because the Gospel was revealed to the 607 Apostle himself: "God has revealed to us through the Spirit" (I Cor 2:10). Of this secret it says in Is 24(:16), "My secret to myself." Or it can be referred better to the word he had used, "to strengthen." As if to say: God can strengthen you in my Gospel and preaching; and this according to the revelation of the mystery, i.e., of the secret, namely, about the conversion of the Gentiles, as he says in Eph (3:8): "To me the least of saints this grace was given, to preach to the Gentiles the mystery hidden for ages in God." 1225. Hence, he continues: kept secret for eternal ages, namely, because it had been hidden among men that the Gentiles were to be converted to the faith. He calls these "eternal ages," as though lasting a long time, because this was hidden from the beginning of the world: "Glorious art thou, more wonderful than the eternal mountains" (Ps 76:4). It can be said that the long ages are eternity itself about which Is (57:15) says: "The high and lofty One who inhabits eternity." So that just as the simple essence of God is described in terms of a likeness to bodily dimensions, as Jb (11:9) says: "its measure is longer than the earth and broader than the sea," so His simple eternity is called eternal times, inasmuch as it contains all times. 1226. Then he continues: But which, namely, the mystery, is now disclosed, i.e., about the conversion of the Gentiles, through the prophetic writings, i.e., as the prophets foretold. Hence, he says in Eph (3:5ff): "This mystery was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit, that is, now the Gentiles are fellow heirs, members of the same body…" But it was made known by fulfillment of a work proceeding from God’s command. Hence, according to the command of the eternal God, Who by an eternal 608 decree accomplishes His will in time. This command of God to bring about the obedience of faith is made known to all nations, i.e., that all nations should obey the faith: "to bring about the obedience of faith among the nations" (Rom 1:5). 1227. But if we speak of the incarnation, the text can be constructed thus: of the mystery, I say, kept secret for eternal ages, because previously it was not so manifest. Which mystery has now been made known through the prophetic writings, which predicted this, according to a command of the eternal God, who willed the mystery of the incarnation to become known, and this to bring about obedience to the faith among all nations. A mystery, I say, known to the wise God alone, because He alone knew it and knew those to whom He wished it to be revealed," for as it says in I Cor (2:11): "no one knows the things of God except the spirit of God." Or it can be understood of Him Who alone is wise, i.e., by His very nature, as it says in Mk (10:18): "No one is good but God alone." This does not exclude the Son, because the perfection of the whole Trinity is the same; just as, conversely, when it is said: "No one knows the Father but he Son" (Mt 11:27), the Father is not excluded from knowledge of Himself. 1228. He adds, through Jesus Christ. This does not mean that the Father is wise through Jesus Christ; because, since in God to be wise is the same as to be, it would follow that the Father would be wise through the Son - which is fallacious. But this must be referred to what he had said above (v. 26): "it is now disclosed." Namely, through Jesus Christ. To whom, i.e., to Jesus Christ, be honor and glory, through the reverence paid by every creature: "At the name of Jesus every knee shall bend" (Phil 2:10), and glory namely, in regard to the full godhead, as Phil (2:11) says: "And every tongue 609 610 confess that Jesus Christ is Lord in the glory of God the Father," not for a time, but for evermore: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8). To confirm its truth he adds: Amen. 1229. Or it can be constructed thus: Known to the only wise God, to whom be glory through Jesus Christ, who glorified God, as it says in Jn (17:4): "I glorified thee on earth."
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Summary
Romans 16:17 delivers a crucial and urgent apostolic injunction from Paul to the Roman believers, calling them to actively identify and separate from individuals who sow discord and introduce teachings contrary to the established apostolic doctrine. This command underscores the paramount importance of safeguarding the church's unity, purity of faith, and communal harmony against internal threats that could undermine its spiritual health and mission.
Context
Literary Context
Romans 16:17 appears abruptly at the conclusion of Paul's magnum opus, the Epistle to the Romans. The preceding verses (Romans 16:1-16) are dedicated to extensive personal greetings and commendations, highlighting Paul's deep relational connections and the diverse, interconnected nature of the early Christian community in Rome. This section functions as a warm, communal closing, emphasizing fellowship and mutual recognition among believers. The sudden shift in tone in verse 17, from warm salutations to a stern warning, serves to punctuate the letter with a final, critical pastoral directive. It suggests that despite the apparent health and vibrancy of the Roman church, Paul perceived a latent or emerging threat that required immediate and decisive attention, making this exhortation a vital, concluding charge before his final benediction.
Historical & Cultural Context
The Roman church was a complex tapestry of Jewish and Gentile believers, a dynamic that often presented challenges to unity, as seen in Paul's earlier discussions regarding food laws and observance of days in Romans 14:1-12. While Paul had largely addressed theological divisions concerning justification by faith, the warning in 16:17 points to potential practical or behavioral schisms. The Greco-Roman world was rife with philosophical schools and religious cults, some of which could easily infiltrate Christian communities with heterodox teachings or divisive practices. Paul's concern was not merely abstract theology but the concrete impact on the community's life and witness. The instruction to "mark them" and "avoid them" reflects a necessary measure of church discipline common in ancient societies for maintaining social order and group identity, adapted here for the spiritual health of the nascent Christian assembly.
Key Themes
This verse powerfully reinforces several key themes woven throughout Paul's letter and his broader theology. First, it highlights the supremacy of sound doctrine as the foundation of Christian unity and life. Paul consistently emphasizes that deviations from the gospel he preached are dangerous (e.g., Galatians 1:6-9). Second, it underscores the importance of church unity and the destructive nature of division. Paul's pleas for unity are pervasive, as seen in his call for the Corinthians to be "perfectly joined together in the same mind and in the same judgment" in 1 Corinthians 1:10. Third, it calls for pastoral vigilance and discernment among believers, urging them not to be naive but to actively identify and respond to threats to the community's well-being. Finally, it implies the necessity of church discipline as a protective measure, ensuring that the body of Christ remains healthy and faithful to its calling.
Exposition and Analysis
Key Word Analysis
This word, derived from skopós (a goal or mark), means "to take aim at," "to spy," or "to regard carefully." It implies a deliberate, watchful, and discerning observation, not a passive awareness. Believers are commanded to actively identify and scrutinize those who cause division, suggesting a need for spiritual discernment rather than a hasty judgment. It's a call to be vigilant and attentive to the spiritual climate of the community.
From a compound of dís (twice) and stásis (a standing), this term literally means "a standing apart" or "dissension." It refers to factions, schisms, or internal conflicts that break the unity of a group. In the New Testament, it often denotes strife and discord within the church, stemming from differing opinions or personal agendas, directly opposing the Spirit's work of unity.
This word, formed from ek (out from) and klínō (to incline or bend), means "to deviate," "to shun," or "to go out of the way." It signifies a deliberate act of turning away or separating oneself from something or someone. In this context, it's a strong command for believers to disassociate from divisive individuals, not merely to ignore them, but to actively distance themselves to prevent further harm and protect the integrity of the church.
Verse Breakdown
"Now I beseech you, brethren,"
Paul opens with a tender yet firm appeal, using the term "brethren" (adelphoi) to emphasize the familial bond and shared faith among believers. The verb "beseech" (parakaléō) conveys a sense of earnest exhortation, comfort, and strong appeal, highlighting the gravity and urgency of the command that follows. It's not a suggestion but a heartfelt, authoritative plea from an apostle who deeply cares for their spiritual welfare.
"mark them which cause divisions and offences contrary to the doctrine which ye have learned;"
This is the core command. Believers are instructed to actively "mark" or observe carefully those who are "causing" (poiéō, making or doing) divisions (dichostasía) and offenses (skándalon). An "offense" here refers to a "stumbling block" or anything that causes others to fall morally or spiritually. Crucially, these divisive actions and teachings are described as "contrary" (pará, alongside, beyond, or opposed to) "the doctrine which ye have learned" (didachḗ, instruction; manthánō, to learn). This establishes sound apostolic teaching as the non-negotiable standard against which all actions and doctrines must be measured.
"and avoid them."
This is the decisive, protective action required. Having identified those who sow discord and false teaching, the church is commanded to "avoid" (ekklínō) them. This means to turn away from, shun, or deliberately distance oneself from such individuals. It is a form of spiritual quarantine, designed to protect the integrity of the community, prevent the spread of harmful influences, and potentially lead the divisive person to repentance by isolating them from fellowship.
Literary Devices
Paul employs several Literary Devices in this concise yet powerful verse. The most prominent is the Imperative Mood, evident in the commands "mark" (skopéō) and "avoid" (ekklínō). These are not suggestions but direct, authoritative instructions, emphasizing the urgency and necessity of the actions. There is also a strong element of Contrast implied: the unity and peace of the church, which Paul has labored to build throughout the letter, stand in stark opposition to the "divisions and offences" caused by certain individuals. The term "offences" (skándalon) functions as a Metaphor for a "stumbling block" or "trap," vividly portraying the spiritual danger these individuals pose to others' faith and walk. Finally, the abrupt shift in tone from the preceding greetings to this stern warning creates a powerful Juxtaposition, underscoring the critical importance of this final pastoral charge.
Theological and Thematic Connections
Romans 16:17 is a foundational text for understanding the church's responsibility to guard doctrinal purity and maintain communal harmony. It underscores that true Christian unity is not merely superficial agreement but is rooted in shared adherence to sound, apostolic teaching. The command to "mark" and "avoid" those who cause division highlights a necessary aspect of pastoral care and church discipline: protecting the flock from spiritual harm. This is not an encouragement for contentious behavior, but a sober call to discernment and decisive action when the core truths of the gospel or the peace of the community are threatened. It affirms that the integrity of the Christian witness depends on both internal cohesion and fidelity to the revealed Word of God.
Cross-references that illuminate this theme include:
Reflection and Application
Romans 16:17 remains acutely relevant for the church in every age. It challenges believers to cultivate a spirit of discernment, not to be naive concerning potential threats to the gospel or the community. In an era where diverse opinions and teachings abound, the call to "mark" those who cause divisions "contrary to the doctrine which ye have learned" necessitates a deep familiarity with sound biblical teaching. This requires diligent study of Scripture, engagement with faithful theological resources, and a commitment to the historic Christian faith. Furthermore, the command to "avoid them" implies that while love, patience, and reconciliation are paramount, there are times when decisive action, including separation from persistently divisive or heretical influences, becomes a necessary act of spiritual protection for the flock. This is not about personal preference or minor disagreements, but about safeguarding the foundational truths of the faith and the unity of the body of Christ from genuine spiritual harm. It encourages every believer to be a guardian of truth and a promoter of peace within their local church.
Questions for Reflection
FAQ
What constitutes "divisions and offences" that Paul warns against?
Paul's warning against "divisions" (Greek: dichostasía) refers to internal strife, factions, and schisms that break the unity of the church. These are not merely differences of opinion but active efforts to create separate groups or sow discord. "Offences" (Greek: skándalon) refers to "stumbling blocks" – actions, teachings, or behaviors that cause other believers to stumble in their faith, fall into sin, or deviate from sound doctrine. The crucial qualifier is that these divisions and offenses are "contrary to the doctrine which ye have learned," meaning they deviate from the apostolic teaching of the gospel. This distinguishes them from minor disagreements or matters of Christian liberty, which Paul addresses differently (e.g., in Romans 14).
Does "avoid them" mean we should never speak to someone who causes division?
The command to "avoid them" (Greek: ekklínō) implies a deliberate disassociation or turning away from those who persistently cause division and promote false doctrine. This is a measure of protection for the church and, ideally, a means of bringing the divisive person to repentance through the absence of fellowship. It does not necessarily mean absolute silence or refusal to engage in any form of communication, especially if there's a possibility for admonition or restoration (as seen in Titus 3:10). However, it does mean withdrawing from close fellowship, collaboration, or endorsement of their divisive activities or teachings, to prevent their harmful influence from spreading within the body of Christ. The primary goal is to safeguard the purity of the gospel and the unity of the believers.
Christ-Centered Fulfillment
Romans 16:17, while a practical pastoral command, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the very standard of the "doctrine which ye have learned." Christ Himself is the embodiment of truth and the source of unity for His church. He prayed for the unity of His disciples, "that they may be one, as we are one" (John 17:21). Any "divisions and offences" are fundamentally contrary to the nature of the body of Christ, of which He is the head (Ephesians 4:15-16). The "doctrine which ye have learned" is the gospel of Christ, centered on His atoning death and resurrection, and His Lordship. Therefore, marking and avoiding those who deviate from this doctrine is an act of loyalty to Christ, preserving the integrity of the message He entrusted to His apostles (1 Corinthians 15:3-4). The church's vigilance against division is a reflection of Christ's own desire for a pure and spotless bride, unified in Him and His truth (Ephesians 5:25-27). Ultimately, the church's adherence to sound doctrine and its pursuit of unity are a testament to the unifying and sanctifying power of its Head, Jesus Christ.