In the Christian world there is a certain byword: ecumenism. To be sure, the division of the Church is a grave problem that brings...
In the Christian world there is a certain byword: ecumenism. To be sure, the division of the Church is a grave problem that brings both grief and temptation. And Paul's words today speak precisely about divisions: beware of those who bring divisions and temptations. The second word in the original is skandala, and it has entered our modern language without translation. The danger of divisions and scandals, mainly confrontations in the style of "you are wrong," existed, as we see, as early as about A.D. 58, when the epistle was written. The apostle says that people who sow strife serve themselves, not Christ.
We sometimes think that one division or another can be justified and understood. No, it cannot. When a scandalous confrontation in a family leads to divorce, it is grief and sin. In the Church it is the same. This is an offensive thought for Christians of every confession. There are also words on this subject from the same apostle Paul: "you who are spiritual should restore such a one in a spirit of gentleness" (Gal. 6:1). They are offensive too, because we are often guilty against these words. In a scandal there are always at least two sides. I am afraid both must be considered scandal-makers.
But here is what matters: an ecumenist expects to hear from the apostle something like, "admonish such people so that you may remain together"; an anti-ecumenist expects, "deliver them to Satan." But the apostle says, "avoid them," and this is an entirely exact translation of the Greek ekklinete. Avoid them, because your road is not here. Where is it? The apostle wants the recipients of the letter to be wise in what is good and akeraious, pure, uninjured in regard to evil. "Simple" in the Russian and Slavonic translations is not the opposite of wisdom. The point is that one should make progress in good and keep oneself from evil ("Children, keep yourselves from idols," 1 John 5:21). The path of unity in the Church is not so much in sorting out relationships and then restoring them. The path of unity is progress in good. The Church always follows this path, but this is a spiritual reality, while history, as a human view, records mainly what can be touched. Incidentally, we see an example of this in the actions of the Ecumenical Councils: they seek to formulate the truth, not to deal, as people now say, with the bad ones.
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16:1 I commend unto you Phebe - The bearer of this letter.A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
16:2 In the Lord - That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
16:4 Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger. But likewise all the churches of the gentiles - Even that at Rome, for preserving so valuable a life.
16:5 Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Rom 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power.Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
16:7 Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.
16:9 Our fellowlabourer - Mine and Timothy's, Rom 16:21.
16:11 Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
16:12 Salute Tryphena and Tryphosa - Probably they were two sisters.
16:13 Salute Rufus - Perhaps the same that is mentioned, Mar 15:21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.
16:14 Salute Asyncritus, Phlegon, etc - He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
16:15 Salute all the saints - Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his.But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
16:16 Salute one another with an holy kiss - Termed by St.Peter, "the kiss of love," Pe1 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.
16:17 Mark them who cause divisions - Such there were, therefore, at Rome also. Avoid them - Avoid all unnecessary intercourse with them.
16:18 By good words - Concerning themselves, making great promises. And fair speeches - Concerning you, praising and flattering you. The harmless - Who, doing no ill themselves, are not upon their guard against them that do.
16:19 But I would have you - Not only obedient, but discreet also. Wise with regard to that which is good - As knowing in this as possible. And simple with regard to that which is evil - As ignorant of this as possible.
16:20 And the God of peace - The Author and Lover of it, giving a blessing to your discretion. Shall bruise Satan under your feet - Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.
16:21 Timotheus my fellowlabourer - Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.
16:22 I Tertius, who wrote this epistle, salute you - Tertius, who wrote what the apostle dictated, inserted this, either by St.Paul's exhortation or ready permission. Caius - The Corinthian, Co1 1:14. My host, and of the whole church - Who probably met for some time in his house.
16:23 The chamberlain of the city - Of Corinth.