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Selected Verse: Romans 16:17 - King James
| Verse |
Translation |
Text |
| Ro 16:17 |
King James |
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned."
and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Rom 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare Th2 3:6, Th2 3:14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance. |
| Notes on the Bible, by Albert Barnes, [1834] |
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; Co1 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 Ti1 6:3-5; Jo2 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. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Divisions - offenses (τὰς διχοστασίας - τὰ σκάνδαλα)
The article with each noun points to some well-known disturbances. The former noun occurs only in Paul.
Avoid (ἐκκλίνατε)
Better, as Rev, turn aside. Not only keep out of their way, but remove from it if you fall in with them. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Mark them who cause divisions - Such there were, therefore, at Rome also. Avoid them - Avoid all unnecessary intercourse with them. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| Mark them which cause divisions - Several MSS. read ασφαλως σκοπειτε, 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, offenses (σκανδαλα, 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. |
14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
3 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;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
5 For we through the Spirit wait for the hope of righteousness by faith.
6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
7 Ye did run well; who did hinder you that ye should not obey the truth?
8 This persuasion cometh not of him that calleth you.
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.