Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

After the Apostle set forth to the faithful Romans, to whom he was writing, certain personal matters pertaining to himself, here he sets down certain personal matters pertaining to others. And concerning this he does three things. First, he admonishes them what they ought to do toward others; second, he shows what others do toward them, at the words he salutes you, etc.; third, he ends the epistle with a giving of thanks, at the words now to him who is able, etc.

Concerning the first he does two things. First he shows whom they ought to greet; second he shows whom they ought to avoid, at the words now I beseech you, brethren. Concerning the first, he commands that certain persons be greeted specifically; second, he sets down in general the manner of greeting, at the words greet one another, etc. Third, he greets them in common on behalf of the faithful, at the words they salute you, etc.

Concerning the first, he speaks of a certain Corinthian woman who was going to Rome, whom he commends to them, describing her, first, by name, saying, now I commend to you Phoebe, who, although she was devoted to God, nevertheless was not of such authority that she did not need letters of commendation, just as he himself says of himself in 2 Corinthians 3:1: or do we need, as some do, letters of commendation? Second, he describes her by the religion of faith, saying our sister. For all faithful women are called sisters, just as all men are called brothers. Matthew 23:8: you are all brethren. Third, by the office of piety, when he says who is in the ministry of the Church which is at Cenchreae, the port of the Corinthians, where some Christians were gathered, whom the aforesaid woman served — just as also of Christ himself it is said in Luke 8:3 that certain women ministered to him from their means. And concerning the widow to be chosen it is said in 1 Timothy 5:10: if she has received guests, if she has washed the feet of the saints.

Then he states two things in which he wishes her to be held as commended, of which the first is that she be honorably received. And this is what he says: that you receive her in the Lord, that is, for the love of God. Worthily of the saints, that is, according to what is worthy for saints to be received, according to Matthew 10:11: he who receives a just man in the name of a just man shall receive the reward of a just man. Certain books have, worthily enough, that is, fittingly; however this reading does not agree with the Greek. The second is that they help her diligently. Hence he adds that you assist her, namely by bringing counsel and aid in whatever business she may need of you. For perhaps she had some business to transact in Caesar's court.

But against this seems to be what is said in 1 Thessalonians 4:11: attend to your own business — as if to say: do not meddle in the affairs of others. But it must be said that assisting in the affairs of others happens in two ways. In one way, in a worldly manner, that is, for the favor of men or for gain, and this does not befit the servants of God. 2 Timothy 2:4: no man serving as a soldier for God entangles himself in secular business. In another way, someone assists in the affairs of others out of piety, as in aid of the needy and the wretched, and this is a religious act, according to James 1:27: pure and undefiled religion before God and the Father is this: to visit orphans and widows in their tribulation. And it is in this way that the Apostle speaks here.

Finally, the Apostle shows her merit, why this is owed to her, saying for she also has assisted many, and myself as well. Isaiah 3:10: say to the just man that it is well, for the reward of his hands shall be given to him. Matthew 5:7: blessed are the merciful, for they shall obtain mercy.

Then he commands that certain other persons joined to himself be greeted, saying, greet Prisca and Aquila — who was the husband of Prisca, but he places the woman first, perhaps on account of a greater devotion of faith — my helpers in Christ Jesus, that is, in the preaching of the faith of Christ. For he lodged with them at Corinth, as is found in Acts 18:2 and following. Who for my life laid down their own necks, that is, exposed themselves to the danger of death for the preserving of my life, which is a sign of the greatest charity. John 15:13: greater love than this has no one, that a man lay down his life for his friends.

Now this seems to have happened at Corinth, where Paul suffered persecution, as is found in Acts 18:6. Or perhaps it must better be said that they exposed themselves to danger for the Apostle. For that which is read in Acts 18:2 took place when Prisca and Aquila, departing from Rome, came to Corinth, as is said in the same place. But the Apostle was writing this when he still supposed them to be at Rome. Now the life of the Apostle was necessary not so much for himself as for others, according to Philippians 1:24: but to remain in the flesh is necessary for your sake. And therefore he adds, to whom not only I give thanks, but also all the churches of the Gentiles — of whom I am the apostle and teacher, 1 Timothy 2:7: teacher of the Gentiles in faith and truth. And also, greet their household church. For they had many of the faithful gathered together in their house.

Then he wishes another to be greeted, joined to him in love, saying, greet Epaenetus, beloved to me, who is the first-fruits of Asia in Christ. For he was the first in all of Asia to be converted to the faith of Christ, which was for him a matter of great dignity, Hebrews 12:22-23: you have come to the church of the firstborn, who are enrolled in heaven. But he was then at Rome.

Then he says, greet Mary, who has labored much among you, to this end, that she might call them back to concord; and when she was not able to do this, she made it known to the Apostle. Wisdom 3:15: glorious is the fruit of good labors.

Then he says, greet Andronicus and Junia, whom, first, he describes by lineage, when he says my kinsmen. In which he shows that they were Jews, concerning whom above, chapter 9:3: who are my kinsmen according to the flesh. Second, by the suffering undergone for Christ, saying and my fellow captives. For they had at some time been imprisoned along with the Apostle of Christ. 2 Corinthians 11:23: in prisons more abundantly. Third, by authority, when he says who are of note among the apostles, that is, noble among the preachers, according to Proverbs, the last chapter: her husband is noble in the gates. Fourth, by time, when he says and were in Christ Jesus before me. For they had been converted before the Apostle himself, and on this account greater reverence was owed to them. 1 Timothy 5:1: rebuke not an elder, but entreat him as a father.

Then he says, greet Ampliatus, my beloved in the Lord, namely with the love of charity, which is in Christ. Philippians 1:8: God is my witness, how I long for you all in the bowels of Christ.

Then he says, greet Urbanus, our helper in Christ, namely in the preaching of the faith, Proverbs 18:19: a brother who is helped by a brother, etc. And Stachys, my beloved, whom he joins together, because perhaps they dwelt together, or were joined by some other bond of relationship.

Then he says, greet Apelles, approved in Christ, that is, tested in Christ, perhaps through some tribulations. Job 23:10: he has tried me as gold that passes through fire.

Then he says, greet all who are of the household, that is, of the family of Aristobulus, in whose house many of the faithful were gathered together; he does not greet Aristobulus himself, because perhaps for some reason he was absent.

Then he says, greet Herodion, my kinsman, who from this very fact is said to have been a Jew.

Then he says, greet all who are of the household of Narcissus, who is said to have been a priest and to have traveled through desert places in order to strengthen the faithful of Christ. Hence, because the Apostle knew that he was at that time absent, he does not command that he himself be greeted, but his household. There were, however, in his household some unbelievers, and therefore, for the sake of distinction, he adds who are in the Lord, because he commands only the faithful to be greeted. 2 John 10: if anyone comes to you and does not bring this doctrine, do not receive him into your house, nor say to him, greetings.

Then he says, greet Tryphaena and Tryphosa, who have labored in the Lord, that is, in the ministry of the saints, which the Lord reckons as done to himself, according to Matthew 25:40: what you have done to one of the least of mine, you have done to me.

Then he says, greet Persis, my dearest, whom the Apostle especially loved on account of her devotion. Hence he adds who has labored much in the Lord, namely by exhorting others and ministering to the saints, and also in poverty and other spiritual labors. 2 Corinthians 11:27: in labors, in fastings, in watchings, etc.

Then he says, greet Rufus, chosen in the Lord, that is, in the grace of Christ, Ephesians 1:4: he chose us in him before the foundation of the world — and his mother, namely according to the flesh, and mine, because she was his mother by kindness. For she had at some time served the Apostle, although she was not then at Rome. 1 Timothy 5:2: older women as mothers, younger women as sisters, in all chastity.

Then he says, greet Asyncritus, Hermes, Patrobas, Hermas, and the brethren who are with them, whom he greets together, because they lived together in harmony. Psalm 67:6: who makes those of one manner to dwell in a house.

Then he says, greet Philologus and Julia, Nereus and his sister Olympias, and all the saints who are with them, that is, sanctified in the faith of Christ. 1 Corinthians 6:11: you have been washed and you have been sanctified.

Then he shows the manner in which they should generally greet one another, saying, greet one another with a holy kiss, which is said in distinction from the lustful kiss, of which it is said in Proverbs 7:13: having caught hold of him, she kisses the young man. And also in distinction from the deceitful kiss, of which it is said in Proverbs 27:6: better are the wounds of one who loves, than the deceitful kisses of an enemy. Now a holy kiss is one that is given as a sign of the Holy Trinity. Song of Songs 1:1: let him kiss me with the kiss of his mouth. From this, moreover, a custom grew up in the Church that the faithful should give one another kisses of peace during the solemnities of the Mass.

Then he greets them on behalf of the other churches, saying, all the churches of Christ salute you, that is, those gathered in the name and faith of Christ, because they all desire your welfare and pray for you. James, the last chapter: pray for one another, that you may be saved.

After the Apostle has enjoined whom they should greet, he here shows them whom they ought to avoid. And concerning this he does three things. First, he teaches whom they ought to avoid; second, he assigns the reason, at the words for such men, etc.; third, he promises them divine help for accomplishing this, at the words and the God of peace, etc. And because those whom he wished to be avoided proceeded fraudulently, deceiving under the appearance of piety, according to that word of Matthew 7:15: they come to you in sheep's clothing, but inwardly they are ravening wolves, therefore, first, he leads them to exercise caution, saying now I beseech you, brethren, to mark them which cause dissensions and offenses contrary to the doctrine which you have learned. Here, first, it should be considered that "to observe" is nothing other than to consider diligently, which indeed is sometimes taken in a good sense, sometimes in a bad sense. It is taken in a bad sense when someone diligently considers the condition and course of another in order to harm him, according to that word of Psalm 36:12: the sinner shall observe the just man, and shall gnash upon him with his teeth. And in Luke 14:1 it is said: and they watched him. It is taken in a good sense, in one way, when someone considers the precepts of God in order to do them. Exodus 23:21: observe therefore and hear his voice. In another way, when someone diligently considers good men in order to imitate them, according to that word of Philippians 3:17: be followers of me, brethren, and mark them which walk so, as you have us for a pattern. Third, evil men are observed in order to be avoided, and it is taken in this sense here. For there were certain men converted to the faith from among the Jews, who preached that the precepts of the law were to be observed, and from this, first, dissensions and sects followed in the Church, while some of them adhered to the error and others persisted in the true faith. Galatians 5:20: dissensions, sects, etc. Second, offenses and scandals followed, of which it was treated above in chapter 14, while some judged others and others despised others — these are the ones who cause dissensions and offenses. Isaiah 57:14: take away the stumbling-blocks out of the way of my people. Now he says contrary to the doctrine which you have learned from the true apostles of Christ, in order to show that such dissensions and scandals arose from the falsity of their teaching. Galatians 1:9: if any man preach any other gospel unto you than that which you have received, let him be anathema. Second, he warns that, once recognized, they should be avoided, saying and avoid them, that is, flee their doctrine and their company. Psalm 118:115: depart from me, you malignant ones, and I will search the commandments of my God.

Then when he says for such men, etc., he assigns two reasons for what he had said, of which the first is taken from the side of those whom he wishes to be avoided. And first he describes their intention, saying for such men do not serve our Lord Christ, but their own belly. For they did not preach for the glory of Christ, but for gain, so as to fill their own belly. Philippians 3:18: many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose God is their belly. Second, he describes their deception, saying and by good words and fair speeches deceive the hearts of the innocent, that is, of the simple and unlearned. Proverbs 14:15: the innocent believeth every word. By good words, in which they pretend to sanctity, according to that word of Psalm 27:3: who speak peace with their neighbor, but evils are in their hearts. And fair speeches, namely by which they bless and flatter those who follow them. Isaiah 3:12: O my people, they that call thee blessed, the same deceive thee. Malachi 2:2: I will curse your blessings.

He assigns the second reason from the condition of the Romans, who showed themselves ready to follow after both good and evil. Hence, first, he commends them for their readiness for good, saying for your obedience, by which you readily obeyed the faith, is come abroad unto all men, because of the dominion which the Romans then held over the other nations. Hence what was done by the Romans was readily spread abroad to others. Above, in chapter 1:8: your faith is spoken of throughout the whole world. I am glad therefore on your behalf, namely because you have obeyed the faith, and this in charity, of which it is said in 1 Corinthians 13:6, that it rejoiceth not in iniquity, but rejoiceth with the truth. Second, he makes them cautious against evil, saying but yet I would have you wise unto that which is good, namely that you cleave to that which is good — 1 Thessalonians, the last chapter: hold fast that which is good — and simple concerning evil, namely lest through some simplicity you decline toward evil, so that your simplicity may be such that you deceive no one unto evil. Matthew 10:16: be ye wise as serpents, and simple as doves. Conversely, of certain men it is said in Jeremiah 4:22: they are wise to do evil, but to do good they have no knowledge.

Then when he says and the God of peace, etc., he promises them divine help against such deceivers. And first the promise is set down, when he says and the God of peace, that is, its author, who hates the dissensions that these men cause, shall bruise Satan, that is, the Devil who through these pseudo-apostles strives to deceive you, under your feet, because indeed you will conquer him through your wisdom. And this shall happen shortly, namely at my coming. Luke 10:19: behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy. Malachi, the last chapter: you shall tread down the wicked, when they shall be as ashes under the sole of your feet. Second, the prayer for obtaining this is set down, when he says the grace of our Lord Jesus Christ be with you, which indeed suffices to protect you. 2 Corinthians 12:9: my grace is sufficient for thee.

Then when he says Timothy my workfellow saluteth you, etc., he greets them on behalf of others, saying Timothy my workfellow saluteth you, namely in the preaching of the Gospel. 1 Corinthians 4:17: I have sent unto you Timotheus, who is my beloved son, and faithful, etc. He adds, moreover, and Lucius, and Jason, and Sosipater, my kinsmen, who were Jews, greet you, namely. Now there was a certain notary of Paul named Tertius, to whom Paul granted that he should greet the Romans in his own person. Hence it is added I Tertius, who wrote this epistle, salute you in the Lord. Then he says Gaius mine host saluteth you, to whom the third canonical epistle of John is addressed, in which he is commended for the charity which he showed to the saints. And of the whole church, namely which was gathered in his house, or which was in that province. Then he says Erastus the chamberlain of the city saluteth you, namely he who kept the common chest, that is, the common revenues of the city, and Quartus a brother, that is, a believer, by name Quartus. Then he greets them on his own behalf, saying the grace of our Lord Jesus Christ be with you all. Amen.

And he ends the epistle with an act of thanksgiving, saying now to him, namely to God who is the Trinity, that is of power to establish you — 1 Peter, the last chapter: after that ye have suffered a while, he himself shall perfect, confirm, and establish you — and this in the faith which is according to my Gospel, that is, according to the Gospel which I preach. 1 Corinthians 15:11: whether it were I or they, so we preach, and so ye believed. And also according to the preaching of Jesus Christ, who first preached the Gospel, according to that word of Hebrews 2:3: which at the first began to be spoken by the Lord. Hence it is said in Matthew 4:23, that Jesus went about preaching the gospel of the kingdom. Now it is added, according to the revelation of the mystery, that is, of the secret, which indeed can be referred to what he had said above, according to my Gospel; or because in the Gospel itself the secret of the divine incarnation is revealed, according to that word above in chapter 1:17: the righteousness of God is revealed therein; or because to the Apostle himself the Gospel was revealed. 1 Corinthians 2:10: but unto us God hath revealed them by his Spirit. Concerning this secret it is said in Isaiah 24:16: my secret to myself. Or this may better be referred to what he had said, to establish, as if he were saying: God can establish you in my Gospel and preaching, and this according to the revelation of the mystery, that is, of the secret, namely concerning the conversion of the Gentiles, as is found in Ephesians 3:8 and following: unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles, and make all men see what is the dispensation of the mystery, etc. Hence he also adds since the world began, because indeed it was hidden among men that the Gentiles were to be converted to the faith. Now he calls these times eternal as if long-enduring, because from the beginning of the world this was hidden, as also is said in Psalm 75:4: thou, enlightening wonderfully from the everlasting mountains. And it can be said that the eternal times are called eternity itself, of which it is said in Isaiah 57:15: the high and eminent one, inhabiting eternity, so that just as the simple essence of God is described by a certain likeness through corporeal dimensions, according to that word of Job 11:9: the measure thereof is longer than the earth, and broader than the sea, so also his simple eternity is designated through eternal times, insofar as it contains all times. Now he adds that, namely the mystery, is now made manifest, concerning the conversion of the Gentiles, by the scriptures of the prophets, that is, according as the prophets foretold, as was made clear above in chapter 15. Hence in Ephesians 3:5 and following it is said: which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit, that the Gentiles should be fellow-heirs, etc. Now it is made manifest through the fulfillment of the work by the command of God. Hence according to the commandment of the everlasting God, who indeed by his eternal purpose does in time the things which he wills, which command of God indeed is made known to all nations for the obedience of faith, that is, that all nations may obey the faith. Above, in chapter 1:5: for obedience to the faith among all nations.

But if we speak of the mystery of the incarnation, the text is to be construed thus: of the mystery, I say, kept secret since the world began, because before it was not so manifest. Which mystery, I say, is now made manifest by the scriptures of the prophets, who foretold this according to the commandment of the everlasting God, who willed the mystery of the incarnation to be made manifest, and this for the obedience of faith among all nations. Of the mystery, I say, although kept secret among men, yet known only to God who is wise, because he alone knew this, and those to whom he willed to reveal it, because, as it is said in 1 Corinthians 2:11: the things of God knoweth no man, but the Spirit of God. Or it can be understood of him who alone is wise, namely by essence, as is said in Matthew 19:17 and Mark 10:18: none is good, save one, that is, God. Nor is the Son excluded by this, because the perfection of the whole Trinity is the same, just as, conversely, it is said: no man knoweth the Father, save the Son, Matthew 11:27 — the Father is not excluded from knowledge of himself. Now he adds by Jesus Christ; which is not to be understood in this sense, that God the Father is wise through Jesus Christ, because since for God to be wise is the same as to be, it would follow that the Father exists through the Son, which is unfitting; but this is to be referred to what he had said above: is now made manifest, namely through Jesus Christ. To whom, that is, to Jesus Christ, be honor and glory, through the reverence of the whole creature, according to that word of Philippians 2:10: at the name of Jesus every knee should bow. And glory, namely as to the fullness of his divinity, just as it is added there: and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. And this not for a time, but for ever, world without end. Hebrews, the last chapter: Jesus Christ, the same yesterday, and today, and forever. He adds, moreover, for the confirmation of the truth: Amen. Or it can be construed thus: known only to the wise God, to whom, through Jesus Christ, is glory — who glorified God, according to that word of John 17:4: I have glorified thee on the earth. Now it should be noted that this construction is defective, and is to be supplied thus: to him who is able, etc., be honor and glory through Jesus Christ, to whom is honor and glory. But if the word "to whom" is not there, the construction will be straightforward.