Parallel Bible VersionsGreek Bible Study Tools

Romans 16:17 [study!]

American Standard Version (ASV 1901) [2]
— 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.
King James Version (KJV 1769)
— Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
New American Standard Bible (NASB ©1995)
— Now 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.
Webster's Revision of the KJB (WEB 1833)
— Now I beseech you, brethren, mark them who cause divisions and offenses, contrary to the doctrine which ye have learned; and avoid them.
Darby's Translation (DBY 1890)
— But I beseech you, brethren, to consider those who create divisions and occasions of falling, contrary to the doctrine which *ye* have learnt, and turn away from them.
Rotherham's Emphasized Bible (EBR 1902)
— But I beseech you, brethren, to keep an eye upon them who are causing divisions and occasions of stumbling, aside from the teaching which, ye, have learned,—and be turning away from them;
Young's Literal Translation (YLT 1898)
— And I call upon you, brethren, to mark those who the divisions and the stumbling-blocks, contrary to the teaching that ye did learn, are causing, and turn ye away from them;
Douay-Rheims Challoner Revision (DR 1750)
— Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
Original King James Bible (AV 1611) [2]
— Now I beseech you, brethren, marke them which cause diuisions and offences, contrary to the doctrine which ye haue learned, and auoide them.
John Etheridge Peshitta-Aramaic NT (1849)
— But I beseech of you, my brethren, beware of them who make divisions and scandals apart from the doctrine which you have learned; and be distant from them.
James Murdock Peshitta-Aramaic NT (1852)
— And I beseech you, my Brethren, that ye beware of them who cause divisions and stumblings [among you], aside from the doctrine which ye have learned: and that ye stand aloof from them.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Now 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
I beseech 3870
{3870} Prime
παρακαλέω
parakaleo
{par-ak-al-eh'-o}
From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation).
z5719
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
you, 5209
{5209} Prime
ὑμᾶς
humas
{hoo-mas'}
Accusative of G5210; you (as the object of a verb or preposition).
brethren, 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
mark 4648
{4648} Prime
σκοπέω
skopeo
{skop-eh'-o}
From G4649; to take aim at (spy), that is, (figuratively) regard.
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
them which cause 4160
{4160} Prime
ποιέω
poieo
{poy-eh'-o}
Apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct).
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
divisions 1370
{1370} Prime
διχοστασία
dichostasia
{dee-khos-tas-ee'-ah}
From a derivative of G1364 and G4714; disunion, that is, (figuratively) dissension.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
offences 4625
{4625} Prime
σκάνδαλον
skandalon
{skan'-dal-on}
A 'scandal'; probably from a derivative of G2578; a trap stick (bent sapling), that is, snare (figuratively cause of displeasure or sin).
contrary 3844
{3844} Prime
παρά
para
{par-ah'}
A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local [especially beyond or opposed to] or causal [on account of]). In compounds it retains the same variety of application.
to the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
doctrine 1322
{1322} Prime
διδαχή
didache
{did-akh-ay'}
From G1321; instruction (the act or the matter).
which 3739
{3739} Prime
ὅς
hos
{hos}
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
ye 5210
{5210} Prime
ὑμεῖς
humeis
{hoo-mice'}
Irregular plural of G4771; you (as subject of verb).
have learned; 3129
{3129} Prime
μανθάνω
manthano
{man-than'-o}
Prolonged from a primary verb, another form of which, μαθέω [[matheo]], is used as an alternate in certain tenses; to learn (in any way).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
avoid 1578
{1578} Prime
ἐκκλίνω
ekklino
{ek-klee'-no}
From G1537 and G2827; to deviate, that is, (absolutely) to shun (literally or figuratively), or (relatively) to decline (from piety).
z5657
<5657> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Imperative (See G5794)
Count - 376
x575
(0575) Complement
ἀπό
apo
{ap-o'}
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
them. 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
y575
[0575] Standard
ἀπό
apo
{ap-o'}
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
Jamieson-Fausset-Brown Commentary

Romans 16:17

_ _ 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 Romans 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 2 Thessalonians 3:6, 2 Thessalonians 3:14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.

Matthew Henry's Commentary

Romans 16:17-20

_ _ 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 (Matthew 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 tn didachn), 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, Romans 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, Philippians 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, 2 John 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 (Matthew 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, Proverbs 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; akeraiousharmless, unmixed, inoffensive. In malice be you children, 1 Corinthians 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 (Revelation 8:10), his tail drew a third part of the stars after him, Revelation 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 (Romans 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 (Genesis 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 (Joshua 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, Romans 16:24.

John Wesley's Explanatory Notes

Romans 16:17

Mark them who cause divisions — Such there were, therefore, at Rome also. Avoid them — Avoid all unnecessary intercourse with them.

Geneva Bible Translation Notes

Romans 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.

Cross-Reference Topical ResearchStrong's Concordance
mark:

Philippians 3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
2 Thessalonians 3:14-15 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. ... Yet count [him] not as an enemy, but admonish [him] as a brother.

cause:

Acts 15:1-5 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. ... But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command [them] to keep the law of Moses.
Acts 15:24 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 Corinthians 1:10-13 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and [that] there be no divisions among you; but [that] ye be perfectly joined together in the same mind and in the same judgment. ... Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1 Corinthians 3:3 For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1 Corinthians 11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
Galatians 1:7-9 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. ... 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.
Galatians 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Philippians 3:2-3 Beware of dogs, beware of evil workers, beware of the concision. ... For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
Colossians 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.
2 Peter 2:1-2 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. ... And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would [no doubt] have continued with us: but [they went out], that they might be made manifest that they were not all of us.
2 John 1:7-10 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. ... If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
Jude 1:19 These be they who separate themselves, sensual, having not the Spirit.

offences:

Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
Luke 17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe [unto him], through whom they come!

and:

Matthew 18:17 And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
1 Corinthians 5:9-11 I wrote unto you in an epistle not to company with fornicators: ... But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
2 Thessalonians 3:6 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.
2 Thessalonians 3:14 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.
1 Timothy 6:3-5 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; ... Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
2 Timothy 3:5 Having a form of godliness, but denying the power thereof: from such turn away.
Titus 3:10 A man that is an heretick after the first and second admonition reject;
2 John 1:10-11 If there come any unto you, and bring not this doctrine, receive him not into [your] house, neither bid him God speed: ... For he that biddeth him God speed is partaker of his evil deeds.
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Chain-Reference Bible Search

Mt 18:7, 17. Lk 17:1. Ac 15:1, 24. 1Co 1:10; 3:3; 5:9; 11:18. Ga 1:7; 2:4. Php 3:2, 17. Col 2:8. 2Th 3:6, 14. 1Ti 6:3. 2Ti 3:5. Tit 3:10. 2P 2:1. 1Jn 2:19. 2Jn 1:7, 10. Jde 1:19.

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