“"I commend unto you Phebe our sister, which is a deaconess (A. V. servant) of the church which is at Cenchrea." See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."”

“Although the text of the letter is already finished, as it were, Paul has attached this material for the purpose of commendation and greeting, as was his custom.Even today, women deaconesses in the East are known to minister to their own sex in baptism or even in the ministry of the Word, for we find that women taught privately, e.g., Priscilla, whose husband was called Aquila.”

“After mentioning certain personal matters about himself to the Romans to whom he was writing, the Apostle now presents certain personal matters pertaining to others. In regard to this he does three things: first, he suggests what they should do for others; second, he tells what others do to them, at all the churches; third, he ends the epistle with thanksgiving, at but to him that is able (Rom 16:25). In regard to the first he does two things: first, he indicates whom they should welcome; second, he shows whom they should avoid, at now I beseech you (Rom 16:17). In regard to the first he requests that certain persons in particular be welcomed; second, he points out in a general way how to greet them, at greet one another; third, he greets them on the part of the faithful, at all the churches of Christ. In regard to the first he mentions a certain Corinthian woman who went to Rome. He recommends her to them, describing her, first of all, by name, saying: I commend to you Phoebe, who although devoted to God, did not have sufficient influence not to need letters of recommendation, as he once said of himself: do we need, as some do, letters of recommendation? (2 Cor 3:1). Second, he describes her religion and faith, saying our sister. For all the women believers were called sisters and all the men brothers: you are all brothers (Matt 23:8). Third, from her pious activity, when he says: who is in the ministry of the church that is in Cenchreae, a port city of the Corinthians, where some Christians were gathered whom this woman had served, just as it was said of Christ himself (Luke 8:3) that certain women provided for him out of their means. And about the widow to be enrolled 1 Timothy says: if she has shown hospitality and has washed the feet of the saints (1 Tim 5:10).”

“"That ye receive her in the Lord, as becometh saints. (Gr. "the saints.") That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need (or "asks," xrhzh) of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also." See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of "myself also." But what does the phrase of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (murioij arkountoj). Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also. And who are they?”

“That is, show her honor for the Lord's sake. He who receives even an insignificant person for the Lord's sake shows honor to the Lord; and Phoebe was a saint: consequently, all the more was it fitting to show her honor. Therefore he added: "as befits the saints," that is, as one ought to receive the saints. That is, supply what you can, lend a helping hand; for he did not say: satisfy all her needs. First he praised, then in the middle he placed the exhortation, and finally he again set down praise, surrounding his exhortation on both sides—to show her honor. For she, he says, was a helper to many, even to me myself, the universal preacher, who endured so many sufferings.”

“Then he mentions two things he wants done for her, the first of which is that she be honorably received. And this is what he says: that you receive her in the Lord, i.e., for the love of God, as befits the saints, i.e., according as it is fitting to receive saints, for it says in Matthew: he who receives a just man because he is a just man shall receive a just man's reward (Matt 10:41). Instead of as befits the saints, some books have worthily enough, i.e., fittingly; but those texts do not agree with the Greek. The second is that they be solicitous in helping her; hence he adds: and that you assist her, namely, by affording advice and aid in any enterprise she may need you. For she possibly had something to settle in Caesar's curia. But 1 Thessalonians seems to be opposed to this recommendation, for it says: take care of your own business (1 Thess 4:11). As if to say: do not get involved in other people's affairs. The answer is that one can help in another's affairs in two ways: first, in a worldly way, i.e., for the favor of men or for gain; and this does not befit God's servants. No soldier of God gets entangled in civilian pursuits (2 Tim 2:4). In another way someone may help in another's affairs out of piety; for example, to help the needy and the wretched, and this is religious according to James: religion pure and undefiled before God and the Father is this: to visit orphans and widows in their distress and to keep oneself unstained from this world (Jas 1:27). It is in this way that the Apostle speaks here. Finally, the Apostle tells why this is owed to her, saying: for she also has assisted many, and myself also: tell the just that it shall be well with them, for they shall eat the fruit of their deeds (Isa 3:10); blessed are the merciful, for they shall obtain mercy (Matt 5:7).”

“"Greet," he says, "Priscilla and Aquila, my helpers in Christ Jesus." To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers" (Acts xviii. 3); and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. (ib. 26.) Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them "helpers," to point out that they had been sharers of his very great labors and dangers...”

“Then he recommends other persons connected with him to be greeted, saying: greet Prisca and Aquila, who was her husband, but he mentions her first, perhaps because of the greater devotion of her faith, my helpers in Christ, i.e., in preaching the faith of Christ. For he stayed with them in Corinth, as is found in Acts (Acts 18:1–3).”

“"Who for my life have laid down their own necks." You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome." (Acts viii. 2). "Unto whom not only I give thanks, but also all the Churches of the Gentiles." Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. "For in Christ Jesus there is neither male nor female." (Gal. iii. 28.) And what he had said of the former, that he said also of this. For of her also he had said, "she hath been a succorer of many, and of myself also." So too of this woman "not only I give thanks, but also all the Churches of the Gentiles." Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.”

“Who have for my life laid down their own necks, i.e., put themselves in danger of death to save my life, an indication of the greatest charity: greater love has no man than that he lay down his life for his friends (John 15:13). This seems to have happened at Corinth where Paul suffered persecution, as is found in Acts (Acts 18:6). Or perhaps it is better to say that others exposed themselves to danger for the Apostle. For what is read in Acts (Acts 18:21) occurred when Prisca and Aquila left Rome for Corinth. But the Apostle wrote this, when he thought they were still at Rome. Now the Apostle's life was necessary not so much for himself as for others, as he says in Philippians: but to remain in the flesh is more necessary on your account (Phil 1:24). Therefore he continues: to whom not only I give thanks but also all the churches of the gentiles, whose apostle and teacher I am: a teacher of the gentiles in faith and truth (1 Tim 2:7); greet also the church which is in their house. For they had many believers assembled in their house.”

“"Likewise greet the Church that is in their house." For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, "Salute Aquila and Priscilla, with the Church that is in their house." (1 Cor. xvi. 19.) And when writing about Onesimus, "Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house." (Philem. 1, 2.) For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were "tent-makers." Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage (suzugia cf. Phil. iv. 3) was any hurt to them, but the love which Christ required of them, that they exhibited. "For greater love hath no man than this, He says, that a man lay down his life for his friends." (John xv. 13.) And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ's behalf. Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God's will, but thou art sparing even of scanty sums, and many times sparest not thine own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For "the churches of the Gentiles," he says, "thank them." And yet they were of the Jews. But still they had such a clear (eilikrinpwj) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with "broidered hair, or gold, or costly array" (1 Tim. ii. 9), but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? she is in everybody's mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? at her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runneth unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them "fellow-workers and helpers" on this ground. And this "chosen vessel" (Acts ix. 15) does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (fisei) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? and where the adorning of the person? and where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrdom, the munificence in money, the love of Paul, the charm (filtron) they found in Christ. Compare with this thine own estate, thy anxiety about money, thy vying with harlots (i. e. in dress), thy emulating of the grass, and then thou wilt see who they were and who thou art. Or rather do not compare only, but vie with this woman, and after laying aside the burdens of grass (xlohj), (for this is what thy costly dressing is), take thou the dress from heaven, and learn whence Priscilla became such as she was. How then did they become so? For two years they entertained Paul as a guest: (Probably Acts xix. 10) and what is there that these two years may not have done for their souls? What am I to do then, you will say because I have not Paul? If thou be minded thou mayest have him in a truer sense than they. For even with them the sight of Paul was not what made them of such a character, but the words of Paul. And so, if thou be so minded, thou shall have both Paul, and Peter, and John, and the whole choir of the Prophets, with the Apostles, associating with thee continually. For take the books of these blessed ones, and hold a continual intercourse with their writings, and they will be able to make thee like the tent-maker's wife. And why speak I of Paul? For if thou wilt, thou mayest have Paul's Master Himself. For through Paul's tongue even He will discourse with thee. And in another way again thou wilt be able to receive this Person, when thou receivest the saints, even when thou tendest those that believe on Him. And so even after their departure thou wilt have many memorials of piety. For even the table at which the saint ate, and a seat on which he sat, and the couch on which he lay knoweth how to pierce him that received him; even after his departure. How then, think you, was that Shunamite pierced at entering the upper chamber where Elisha abode, when she saw the table, the couch on which the holy man slept; and what religiousness must she have felt come from it? For had this not been so, she would not have cast the child there when dead, if she had not reaped great benefit from thence. For if so long time after upon entering in where Paul abode, where he was bound, where he sat and discoursed, we are elevated, and find ourselves starting off from the places to that memory (so Field: Vulg. "the memory of that day"); when the circumstances were still fresher, what must those have been likely to feel, who had religiously entertained him? Knowing all this then, let us receive the Saints, that the house may shine, that it may be freed from choking thorns, that the bedchamber may become a haven. And let us receive them, and wash their feet. Thou art not better than Sarah, nor more noble, nor more wealthy, though thou be an empress. For she had three hundred and eighteen homeborn servants, at a time when to have two servants even was to be wealthy. And why do I mention the three hundred and eighteen servants? She had become possessed of the whole world in her seed and in the promises, she had the "friend of God" (Is. xli. 8; James ii. 23) for her husband, God Himself as a Patron, a thing greater than any kingdom. And yet, though she was in so illustrious and honorable estate, this woman kneaded the flour, and did all the other servant's offices, and stood by them as they banqueted too in the rank of a servant. Thou art not of nobler birth than Abraham, who yet did the part of domestics after his exploits after his victories, after the honor paid him by the king of Egypt, after driving out the kings of the Persians, and raising the glorious trophies. And look not to this; that in appearance the Saints that lodge with thee are but poor, and as beggars, and in rags many times, but be mindful of that voice which says, "Inasmuch as ye have done it to the least of these, ye have done it unto me." (Matt. xxv. 40.) And, "Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven." (Matt. xviii. 10.) Receive them then with readiness of mind, bringing as they do ten thousand blessings to thee, through the greeting of peace. (ib. x. 12, 13.) And after Sarah, reflect upon Rebecca also, who both drew water and gave to drink, and called the stranger in, trampling down all haughtiness. However, through this, great were the rewards of hospitality she received! And thou, if thou be so minded, wilt receive even greater than those. For it will not be the fruit of children only that God will give thee, but the heaven, and the blessings there, and a freedom from hell, and a remission of sins. For great, yea, very great, is the fruit of hospitality. (Luke xi. 41.) Thus too Jethro, and that though he was a foreigner, gained for a relation him who with so great power commanded the sea. (Dan. iv. 27; Ex. iii. 1.) For his daughters too drew into his net this honorable prey. (Num. x. 29.) Setting then thy thoughts upon these things, and reflecting upon the manly and heroic temper of those women, trample upon the gorgeousness of this day, the adornments of dress, the costly jewelry, the anointing with perfumes. And have done with those wanton and delicate airs, and that mincing walk, and turn all this attentiveness unto the soul, and kindle up in thy mind a longing for the heavens. For should but his love take hold of thee, thou wilt discern the mire and the clay, and ridicule the things now so admired. For it is not even possible for a woman adorned with spiritual attainments to be seeking after this ridiculousness. Having then cast this aside, which wives of the lewder sort of men, and actresses, and singers, have so much ambition in, clothe thee with the love of wisdom, with hospitality, with the succoring of the Saints, with compunction, with continual prayer. These be better than cloth of gold, these more stately than jewels and than necklaces, these both make thee of good repute among men, and bring thee great reward with God. This is the dress of the Church, that of the playhouses. This is worthy of the heaven, that, of horses and mules; that is put even round dead corpses, this shineth in a good soul alone wherein Christ dwelleth. Let this then be the dress for us to acquire, that we also may have our praise sung everywhere, and be well-pleasing to Christ, by Whom and with Whom, etc. Amen.”

“So virtuous were they that all their household members became believers, for he called them a church. He also called them this on account of their hospitality, for a house is called a church when exemplary piety and virtue are found in it. Let those leading a married life understand that the marital union is no hindrance to virtue for them. A great thing it is to be beloved of Paul, who knew how to love with discernment and not without reason. He calls Epaenetus a firstfruit either because he was the first to believe, becoming the beginning and the door to faith for all the people, or because he showed in himself greater piety, which is why it is said: "who is the firstfruit for Christ," that is, not in worldly things, but in that which pertains to Christ.”

“Paul is teaching here that women too ought to work for the churches of God. They work when they teach children how to behave, when they love their husbands, when they feed their children, when they are modest and chaste, when they keep a good household, when they are kind, when they are submissive to their husbands, when they exercise hospitality, when they wash the feet of the saints, and when they do all the other things which are allotted to women in the Bible.”

“"Greet Mary, who bestowed much labor on us." How is this? a woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women amongst us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, "who bestowed much labor on us," that is, not on herself only, nor upon her own advancement, (see p. 520) (for this many women of the present day do, by fasting, and sleeping on the floor), but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense then does he say, "I suffer not a woman to teach?" (1 Tim. ii. 12.) He means to hinder her from publicly coming forward (1 Cor. xiv. 35), and from the seat on the bema, not from the word of teaching. Since if this were the case, how would he have said to the woman that had an unbelieving husband, "How knowest thou, O woman, if thou shalt save thy husband?" (ib. vii. 16.) Or how came he to suffer her to admonish children, when he says, but "she shall be saved by child-bearing if they continue in faith, and charity, and holiness, with sobriety?" (1 Tim. ii. 15.) How came Priscilla to instruct even Apollos? It was not then to cut in sunder private conversing for advantage that he said this, but that before all, and which it was the teacher's duty to give in the public assembly; or again, in case the husband be believing and thoroughly furnished, able also to instruct her. When she is the wiser, then he does not forbid her teaching and improving him. And he does not say, who taught much, but "who bestowed much labor," because along with teaching (tou logou) she performs other ministries besides, those in the way of dangers, in the way of money, in the way of travels. For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel's sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ's day there followed Him women, "which ministered unto Him of their substance" (Luke viii. 3), and waited upon the Teacher.”

“He adorns a woman with labors for the truth. Mariam, he says, labored, kept vigil, and prayed not only for herself, but also, what is more important, fulfilled her duty even on behalf of us, the apostles. How then does he say, "but I do not permit a woman to teach" (1 Tim. 2:12)? He forbids her not from teaching by word, but from occupying a place of honor in the church and sitting on an elevated seat, while he very much approves of teaching at home. In this way a wife teaches her husband (1 Cor. 7:16) and children (1 Tim. 2:15); and Priscilla instructed Apollos in the faith (Acts 18:26). He did not say "she taught much," but "she labored much," in order to show that Mariam served by providing money and other means.”

“"Salute Andronicus and Junia my kinsmen." This also looks like an encomium. And what follows is much more so. And what sort is this of? "And my fellow-prisoners." For this is the greatest honor, the noble proclamation. And where was Paul a prisoner, that he should call them "my fellow-prisoners?" A prisoner indeed he had not been, but he had suffered things worse than prisoners, in being not an alien only to his country and his family, but in wrestling with famine and continual death, and thousands of other things. For of a prisoner the only misfortune is this, that he is separated from his relations, and often has to be a slave instead of being free. But in this case one may mention temptations thick as snow-flakes, which this blessed person underwent by being carried and taken about, scourged, fettered, stoned, shipwrecked, with countless people plotting against him. And captives indeed have no further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, "Aristarchus my fellow-prisoner." (Col. iv. 10.) Then another praise besides. "Who are of note among the Apostles." And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion (filosofia) of this woman, that she should be even counted worthy of the appellation of apostle! But even here he does not stop, but adds another encomium besides, and says, "Who were also in Christ before me." For this too is a very great praise, that they sprang forth and came before others. But let me draw your attention to the holy soul, how untainted it is by vanity. For after glory such as his in kind and degree, he sets others before himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why art thou surprised at his not being ashamed of this, when he shunneth not even to parade before men his former life, calling himself "a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since then he was not able to set them before others on this score, he looked out himself, who had come in after others, and from this he did find means of bestowing a praise upon them by saying, "Who were in Christ before me."”

“Yet more praises. These people were companions of Paul in his sufferings and even shared imprisonment with him. Hence he says that they are men and women of note, not among the pupils but among the teachers, and not among the ordinary teachers but among the apostles. He even praises them for having been Christians before him.”

“That they are kinsmen of Paul, this does not constitute as great a praise as the fact that they are fellow prisoners with him; for they suffered far more than any prisoner, being dragged from place to place and plundered. It is also significant to be an apostle, especially if one considers that Junia was a woman: all the more significant then to be notable among the apostles. And they were renowned for their deeds. Paul is not ashamed to say, "who were in Christ before me," counting it as praise for them that they went ahead and seized the good before him.”

“Then he says, greet Andronicus and Junias, whom he describes, first, from their race when he says: my kinsmen. This shows that they were Jews, about whom he said above: who are my kinsmen according to the flesh (Rom 9:3). Second, from the suffering they endured for Christ, saying and fellow prisoners. For they had been in prison once with the Apostle: with far more imprisonments (2 Cor 11:23). Third, from their authority when he says: who are of note among the apostles, i.e., noble among the preachers: her husband is honorable in the gates (Prov 31:23). Fourth, from the time, when he says: who also were in Christ before me. For they had been converted before the Apostle and thus were owed greater respect: do not rebuke an older man, but exhort him as you would a father (1 Tim 5:1).”

“"Greet Amplias my beloved." Here again he passes encomiums upon his person by his love. For the love of Paul was for God, carrying countless blessings with it. For if being loved by the king is a great thing, what a great encomium must it be to be beloved by Paul? For if he had not acquired great virtue, he would not have attracted his love? Since as for those who live in vice and transgressions he is accustomed (oide) not only to abstain from loving them, but even to anathematize them. As when he says, "If any man love not the Lord Jesus, let him be accursed" (1 Cor. xvi. 22); and, "If any man preach any other gospel unto you than that ye have received, let him be accursed." (Gal. i. 8.)”

“"Salute Apelles, approved in Christ." There is no praise like this, being unblamable, and giving no handle in the things of God. For when he says, "approved in Christ," he includes the whole list of virtues. And on what ground does he nowhere say my Lord such an one, my Master this? It is because these encomiums were greater than those. For those are mere titles of rank (timhj), but these are of virtue. And this same honor he paid them not at random, or as addressing several of inferior virtue with the high and great characters. For so far as he is addressing, and that too one along with another, and in the same letter, he honors them all alike. But by stating the praises particularly to each, he sets before us the virtue peculiar to each; so as neither to give birth to envy by honoring one and dishonoring another, nor to work in them listlessness and confusion, by giving them all the same dignity, though they did not deserve the same.”

“Then he says, greet Apellas, approved in Christ, perhaps through certain tribulations: when he has tried me, I shall come forth as gold (Job 23:10). Then he says, greet those who are of the house, i.e., of the family, of Aristobulus, in whose house many believers were gathered whom he does not greet, perhaps because he was absent for some reason.”

“"Salute Herodion my kinsman; greet them which be of the household of Narcissus;" Who, it is likely, were not so worthy as the afore-mentioned, on which account also he does not mention them all by name even, and after giving them the encomium which was suited to them, that of being faithful, (and this the meaning of, "Which are in the Lord.") ...”

“Then he says, greet my kinsman Herodion, who from the designation is said to be Jewish. Then he says, greet those who are of Narcissus' house, who is said to have been a presbyter and wandered through desert places to comfort the faithful. Hence the Apostle, knowing that he was away, did not ask that he be greeted but his family. Yet there were some unbelievers in this family, and therefore to note the difference, he says: who are in the Lord, because he was asking only believers to be greeted: if anyone comes to you and does not bring the doctrine, do not receive him into your house or give him any greeting (2 John 5:10).”

“"Salute Tryphena and Tryphosa, who labor in the Lord." And in regard to the former woman, he says that "she bestowed labor upon you," but of these that they are still laboring. And this is no small encomium, that they should be in work throughout, and should not only work, but labor even. But Persis he calls beloved too, to show that she is greater than these. For he says, "Salute my beloved Persis." And of her great laborings he likewise bears testimony, and says, "which labored much in the Lord." So well does he know how to name each after his deserts, so making these more eager by not depriving them of any of their dues, but commending even the slightest preeminence, and making the others more virtuous, and inciting them to the same zeal, by his encomiums upon these.”

“About Mariam he said above (Rom. 16:6): "who labored much," but about these he says that they are still laboring. It is great praise to always be at work and laboring. She is above the ones mentioned before her; because she not only labored much, but is also beloved. Thus he names each one according to their merit, encouraging some to greater zeal, and stirring others to emulation.”

“Then he says, greet Tryphaena and Tryphosa, who labor in the Lord, i.e., in ministering to the saints, which the Lord regards as done to himself, as it says in Matthew: as you did it to one of these, the least of my brethren, you did it to me (Matt 25:40). Then he says, greet Persis, the dearly beloved, whom the Apostle especially loved for his devotion. Hence he adds: who has labored much in the Lord, i.e., by exhorting others and ministering to the saints, and even in poverty and other spiritual works: in toil and hardship, in hunger and thirst (2 Cor 11:27).”

“"Salute Rufus, chosen in the Lord, and his mother and mine." Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agreeth with the fruit; for he would not have simply said, "his mother and mine," unless he had been bearing testimony to the woman for great virtue.”

“These were Jews, and because they had suffered tribulation along with Paul but like him they had not been intimidated, they are deservedly held in esteem. Among others, they had been sent to further the progress of the Romans, and according to the testimony of Paul himself they are reported to have been believers before him.”

“Then he says, greet Rufus, elect in the Lord, i.e., in the grace of Christ: he chose us in him before the foundation of the world (Eph 1:4); also his mother, according to the flesh, and mine, because she was his mother as a benefactor. For she had served the Apostle at one time, although she was not in Rome: older women like mothers, younger women like sisters, in all purity (1 Tim 5:2).”

“I think this Hermas was the author of the book called The Shepherd of Hermas, which seems to me to be a useful book and one which was inspired by God. I think the reason Paul does not praise him is that he himself tells us in his book that he was converted only after many sins. Scripture tells us not to rush to honor someone who has just repented from sin nor to give him praise as long as the angel of repentance is still over him.”

“"Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them." Here do not be looking to how he starts them without any encomium, but how he did not reckon them, though far inferior, as it seems, to all, unworthy of being addressed by him. Or rather even this is no slight praise that he even calls them brethren, as also those that are after them he calls saints. ...”

“Hermas whom the apostle Paul mentions in writing to the Romans "Salute Phlegon, Hermes, Patrobas, Hermas and the brethren that are with them" is reputed to be the author of the book which is called Pastor and which is also read publicly in some churches of Greece. It is in fact a useful book and many of the ancient writers quote from it as authority, but among the Latins it is almost unknown.”

“"Salute Philologus, and Julius, and Nereus and his sister, and Olympas, and all the saints which are with them;" Which was the greatest dignity, and unspeakable height of honor. Then to prevent any jealousy rising from his addressing one in one way and another in another, and some by name and some with no distinction, and some with more points of praise, and some with fewer, he again mingles them in the equality of charity, and in the holy kiss. ...”

“If we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbor. Love is not proved by a kiss but by kindly feeling. But there are those who do nothing but make the church resound with a kiss, not having love itself inside them. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle, however, calls the kiss holy.”

“From this and other statements like it, it appears that it was the custom to greet one another with a kiss after the prayers. The apostle calls this a holy kiss. How could Paul write that all the churches sent greetings, when he was only in one of them at the time? I think we have to understand this to mean that there was one spirit common to Paul and to all the churches, so that he could speak on behalf of them all.”

“Lest he give occasion for quarrels by greeting some in one way and others in another, speaking of some with greater and of others with lesser praise, he makes all equal through the holy kiss, so that neither the higher might despise the lower, nor the lower envy the higher; for the holy kiss brings peace to all and makes all equal. Not only did he himself unite them, but he also sends them greetings from all the churches, so that they might be united; for he speaks of all in general, and not of this one or that one. And he expressed greetings to so many persons in this epistle, which he did not do in any other, because he had not yet seen the Romans. Since many of his kinsmen had found refuge in Rome, he worthily mentions them by name, introducing them to the Romans by means of the epistle.”

“Then he shows them in general how to greet others, saying: greet one another with a holy kiss, which he says to distinguish it from a sensual kiss, about which Proverbs says: she seizes him and kisses him (Prov 7:13); and to distinguish it from a deceitful kiss, about which Proverbs says: better are wounds from a friend than the fraudulent kisses of an enemy (Prov 27:6). The holy kiss is given as a sign of the blessed Trinity: O that he would kiss me with the kiss of his mouth (Song 1:2). From this the custom arose in the Church whereby the faithful give one another the kiss of peace during the solemnities of the Mass. Then he greets them on behalf of the other churches, saying: all the churches of Christ greet you, i.e., those assembled in the name and faith of Christ, because all wish your salvation and pray for you: pray for one another, that you may be saved (Jas 5:16).”

“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. And in another place too he says this. For he says, "Withdraw from every brother that walketh disorderly" (2 Thess. iii. 6): and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, "Of whom be thou ware also." (2 Tim. iv. 15.) 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. For, "My beloved," He says, "hath waxen fat and gross, and hath kicked" (Deut. xxxii. 15). Wherefore also Moses exhorted them, and said, "When thou hast eaten and drunken and art full, remember the Lord thy God." And in the Gospels, they who say to Christ, "What sign showest thou unto us?" (John vi. 30) pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. 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."”

“Again he offers an exhortation, and not as a counselor, but as a humble petitioner and with great respect for them, for he calls them brethren. Exposing the schemes of harmful people, he said "watch out for," that is, inquire about them with diligence. First he mentions divisions, and then offenses. For as long as unity is maintained in the body of the Church, offenses cannot enter. And the offenses are heresies, for he says, "contrary to the teaching which you have learned." He did not say "which we taught," but "which you have learned," forestalling them by this and showing that they were already persuaded and had received the teaching, and therefore ought to remain in what they had already received. Thus, divisions and offenses, or heresies, are introduced by those who teach doctrine contrary to the apostolic teaching.”

“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; second, he gives the reason, at for they who; third, he promises them divine help to implement this, at but may the God of peace. And because those whom he wished them to avoid crept in deceptively under the cloak of piety, as it says in Matthew: they come to you in sheep's clothing, but inwardly they are ravenous wolves (Matt 7:15), he urges them to be cautious, saying: but I beseech you, brethren, to mark those who make dissensions and offences contrary to the doctrine which you have learned. Here, first of all, it should be noted that 'to mark' 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 a psalm: the wicked plots against the just and gnashes his teeth against him (Ps 37:12), and in Luke it says: and they were watching him (Luke 14:1). 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 (Exod 23:21). In another way, when a person considers good men to imitate them, as it says in Philippians: brethren, join in imitating me and mark those who so live as you have an example in us (Phil 3:17). Third, the evil are observed as persons to be avoided; and that is the way it is taken here. 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, while some would judge others and some would spurn others who caused dissensions and hindrances: remove every obstruction from my people's way (Isa 57:14). But he says: contrary to the doctrine which you have learned by the true apostles of Christ, to show that such dissensions and stumbling blocks derive from 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). Second, he warns them that once known they should be avoided; hence he says: and avoid them, i.e., fly from their doctrine and company: depart from me, you evildoers (Ps 119:115).”

“Withdraw from them, he says. If they were doing this out of ignorance or error, they would need to be corrected. But since they sin deliberately, flee from them. He hints at the Jews, whom he customarily reproaches as gluttons; for such is their entire race. Furthermore, all heresies are born from the service of passions and the belly. How then are you not ashamed, being a brother of Christ, to make slaves of the belly your teachers? Note, moreover, that he who serves the belly does not serve Christ. They act deceitfully, he says, by means of flattery; for the expression "by flattery and fair speech" means: friendship on the tongue, but treachery in the heart. He did not say: they deceive you, but: "the hearts of the simple," that is, of the naive.”

“Then when he says, for they who, 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: for they who are such serve not Christ but their own belly. 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). Second, he describes their deception, saying: and by pleasing speeches and good words seduce the hearts of the innocent, i.e., of the innocent and inexperienced: the simple believe everything (Prov 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 good words, with which they bless and flatter those who follow them: my people, those who call you blessed mislead you (Isa 3:12); I will curse your blessings (Mal 2:2).”

“The ancient race was perverse and hard-hearted; but the band of infants, the new people which we are, is delicate as a child. On account of the hearts of the innocent, the apostle, in the Epistle to the Romans, owns that he rejoices, and furnishes a kind of definition of children, so to speak, when he says, "I would have you wise toward good, but simple towards evil."”

“"For your obedience is come abroad unto all men." This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, "your obedience:" that is, their compliance, which was evidence of much meekness in them. "I am glad therefore on your behalf." And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words, "I would have you wise unto that which is good, and simple concerning evil." You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.”

“They deceive, he said, the simple-hearted. But "your obedience," which comes from great meekness, is known to all: I alone do not bear witness to it, but the whole world. Therefore I rejoice for you, that you were not deceived. He hints at the fact that some of them also had been led astray. He clearly expresses the same thing that the Lord said: "be wise as serpents, and harmless as doves" (Matt. 10:16). For he desires that they be "wise" or cautious "unto good," that is, in the matter of their own salvation and their own benefit, and "simple concerning evil," that is, in not doing harm to others, for the simple person causes no one harm.”

“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: for your obedience, by which you obey the faith so easily, is published in every place on account of the dominion the Romans then exercised over other nations. Hence, anything done by the Romans was easily divulged to others. Your faith is proclaimed in the whole world (Rom 1:8). I rejoice, therefore, in you, because you obey the faith; and this in charity, about which he says that love does not rejoice at wrong, but rejoices in the truth (1 Cor 13:6). Second, he cautions them against evil, saying: but I would have you to be wise in good, so that you might cling to what is good, and simple in evil, lest through some simplicity you decline to evil, so that your simplicity be such that you deceive no one into evil: be wise as serpents and simple as doves (Matt 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).”

“It seems to me that "Satan" here refers to any spirit which is opposed to God. For in our language, Satan means "adversary."But just as the apostle teaches that if they behave and demonstrate that they are the kind of people he says they are, then he promises that Satan will soon be crushed under their feet by the God of peace, so the same God of peace will stir up Satan in the hearts of those who do not keep his peace with a pure heart and a clean conscience. Thus whoever neglects the blessing of peace will suffer the bitter pangs of the adversaries until he remembers the sweetness of the peace which he has rejected. Therefore we are edified by both of these things, for God is said to stir up Satan against those who neglect him and to subdue him for the benefit of those who dedicate themselves to him, giving them the palm of victory over their vanquished foe and pouring out on them the rewards of victory.”

“For, in the proceedings before the proconsul; as a good and true teacher you first have pronounced that which we your disciples, following you, ought to say before the president. And, as a sounding trumpet, you have stirred up God's soldiers, furnished with heavenly arms, to the close encounter; and fighting in the first rank, you have slain the devil with a spiritual sword: you have also ordered the troops of the brethren, on the one hand and on the other, with your words, so that snares were on all sides laid for the enemy, and the severed sinews of the very carcase of the public foe were trodden under foot. Believe us, dearest, that your innocent spirit is not far from the hundred-fold reward, seeing that it has feared neither the first onsets of the world, nor shrunk from going into exile, nor hesitated to leave the city, nor dreaded to dwell in a desert place; and since it furnished many with an example of confession, itself first spoke the martyr-witness. For it provoked others to acts of martyrdom by its own example; and not only began to be a companion of the martyrs already departing from the world, but also linked a heavenly friendship with those who should be so.”

“Since there were disputes, he calls upon the Giver of peace to put an end to the divisions. He does not say "will subdue," but what is much stronger: "will crush," and will crush not only those who introduce divisions, but also their leader. He also offers comfort regarding the timing, for he added: shortly. The word "will crush" expresses both a prayer and a prophecy, because it stands in the future tense. He also reminded them of grace, so that, judging by what they had already received, they would become more zealous in believing with regard to the future as well; for if the Lord saved them at the time when they were enemies, how much more will He now crush Satan. Notice, then: the apostle separates neither deeds from prayer, nor prayer from deeds. First he testified of their obedience, and then he began to pray, by which he made it known that not only before, but also now, even if we are skilled, we have need of the grace of God.”

“Then when he says, but may the God of peace, he promises them divine help against such deceivers. First, he makes the promise when he says: but may the God of peace, i.e., its author, who hates the dissensions they cause, 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 speedily, namely, when he comes: behold, I have given you power to tread upon serpents and scorpions and over all the power of the enemy (Luke 10:19); you shall tread down the wicked, for they will be ashes under the soles of your feet (Mal 4:3). Second, 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).”

“And after that let him proclaim: Ye penitents, pray; let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock.”

“Timothy is well known from the Acts of the Apostles, where it is recorded that he was from Derbe, the son of a believing widow and of a Gentile father. Paul asked him to remain at Ephesus in order to warn the people there not to teach anything different from what they had been taught nor to listen to myths and endless genealogies.Lucius may have been the same person as Luke the Evangelist, because names are sometimes given in the native form and sometimes in the Greek or Roman one. Jason is the same person as the one who, when there were riots against Paul and Silas at Thessalonica, posted a bond for them so that they might have the freedom to preach. Sosipater was the son of Pyrrhus, from Berrhoea. … Paul calls them all his kinsmen because, although they were Gentiles, they were his brethren in the faith.”

“"Timotheus my work-fellow saluteth you." Observe the customary encomiums again. "And Lucius, and Jason, and Sosipater my kinsmen." This Jason Luke also mentions, and sets before us his manliness also, when he says, that "they drew" him "to the rulers of the city, crying," etc. And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.”

“Timothy labored with him in the gospel; and to do the same thing that Paul did is great praise. This Jason is mentioned in the Acts of the Apostles as one who endured dangers most courageously (Acts 17:6). And they are kinsmen of the apostle not only according to the flesh, but also, what is far more important, according to piety; for if they had not been such, he would not have mentioned them.”

“Rough the whole world, and have left to you the bishops and to the rest of the priests this very Catholic doctrine worthily and righteously, as a memorial or confirmation to those who have believed in God; and we have sent it by our fellow-minister Clement, our most faithful and intimate son in the Lord, together with Barnabas, and Timothy our most dearly beloved son, and the genuine Mark, together with whom we recommend to you also Titus and Luke, and Jason and Lucius, and Sosipater.”

“This is the same Gaius whom Paul mentioned as having baptized at Corinth. Paul would not have mentioned that Erastus was the city treasurer if he did not intend a spiritual meaning as well, viz., that Erastus was the treasurer or paymaster of that city whose builder and maker is God. This is why he did not indicate in what city Erastus served as treasurer!”

“"Gaius mine host, and of the whole Church, saluteth you." See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man's house! For by the word used here, he means a host, not a guest. But when you hear that he was Paul's host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul's excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ's commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with "worthy" persons. "Erastus, the chamberlain of the city, salutes you, and Quartus a brother." There is a purpose in his adding "the chamberlain of the city," for as he wrote to the Philippians, "They of Caesar's household salute you," that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.”

“That is, the one who received me in his house. Furthermore, that Gaius received in his home the whole Church and Paul himself, this is great praise; for Paul would not have gone to him if he had not found him worthy. The steward and treasurer of the city of Corinth. He mentions him so that you may learn that neither wealth nor rank serves as a hindrance to anyone in faith and righteous living.”

“Then he says: Caius, my host, was the person to whom John wrote in his third letter commending the charity he exercised toward the saints; and the whole church, namely, who were assembled in his house or who were in that region. Then he says: Erastus, treasurer of the city, i.e., who guarded the city's money, and Quartus, a brother.”

“Marcion, who interpolated both the Gospels and the Epistles, deleted this passage [Romans 16:24] from the text, and not only this but everything [after 16:25] as well. In other manuscripts not edited by Marcion we find this passage in different places. Some have it immediately after [16:25], and others have it here, at the end of the epistle.”

“"The grace of our Lord Jesus Christ be with you all. Amen." See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he putteth on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, "But let us give ourselves continually to prayers, and to the ministry of the word."”

“At the beginning or foundation of his epistle he placed the following words: "grace to you and peace" (Rom. 1:7). And now, setting the boundary or end of the epistle, he concludes with the same, praying that the grace of God may always abide with all the Romans. This is the mark of a teacher—to help his disciples not only by word, but also by prayer; which is why the apostles also said: "but we will give ourselves continually to prayer and to the ministry of the word" (Acts 6:4). May grace preserve us as well, who do not hope to find a place of salvation through works, but place our entire hope in divine grace and mercy, and through it may we rise above the snares of Satan, crushing them under our feet in Christ Jesus, our Lord. To Whom be glory forever. Amen.”

“Paul wants to show that there are two ways in which those who believe in the gospel are strengthened. One is by his preaching, which is the preaching of Christ. The other is by the revelation of the mystery which was kept secret for long ages and which has now been revealed in Christ … not without suitable witnesses but with the backing of the prophetic Scriptures.”

“For we especially testify that He was twice born, first in the spirit, and afterwards in the flesh. For they proceeded from God as silent spirits, because they were not created to teach the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery to be revealed to man: which word also God Himself first spoke, that through Him He might speak to us, and that He might reveal to us the voice and will of God.”

“It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: "To Him that is of power to stablish you, be glory for ever. Amen." For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, "to stablish," he proceeds to give the mode of it, "according to my Gospel;" and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, "and the preaching of Jesus Christ;" that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made aught of them known to any before us. And this he intimates in the words, "according to the revelation of the mystery." And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. "Which was kept secret since the world began, but now is made manifest." For it had been determined long ago, but was only manifested now. How was it made manifest? "By the Scriptures of the Prophets." Here again he is releasing the weak person from fear. For what dost thou fear? is it lest thou depart from the Law? This the Law wishes, this it foretold from of old. But if thou pryest into the cause of its being made manifest now, thou art doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, "according to the commandment of the everlasting God, for the obedience of faith." For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying "made known to all nations." That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, "through Jesus Christ." But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is, "Now to Him that is of power to stablish you through Jesus Christ;" and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging to the Father also. And this too is why he said, "to Whom be glory forever, Amen." And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom;-when thou seest that which neither Angels nor Archangels knew, they of the Gentiles learnt on a sudden through Jesus. Right then is it to admire His wisdom, and to give Him glory! But thou keepest dwelling over little things, still sitting under the shadow. And this is not much like one that giveth glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, "to the only wise God," think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying "only?" To set Him in contrast with every created being.”

“To conclude exhortations with prayer is the constant custom of the Apostle Paul. So he does now as well: he prays for the imperfect, and not only teaches by word, but also entreats help from God through prayers. The connection of the discourse is as follows: "To Him who is able to establish you through Jesus Christ be glory forever. Amen." "To Him who is able to establish you," the imperfect, the wavering. In what manner? "According to my gospel," that is, so that you may hold fast to what I teach. And my gospel and the preaching of Christ are one and the same, for this is not our teaching, but His laws. "According to the revelation of the mystery." This is a sign of the greatest honor, that we have become partakers of the mysteries, that is, of a subject which, although foreordained from of old, has now been made manifest through the prophetic scriptures. Therefore, what do you fear, O weak one? That by eating swine's flesh you might depart from the law? But behold, all the Scriptures proclaim that mystery which introduces indifference in food. This is accomplished even "by the command of the eternal God." Therefore your duty is not to contradict, but to believe and obey God; for faith demands obedience, not inquisitiveness. Moreover, all the nations believe in this way, for that mystery has become known to all. How then do you continue to serve the law in slavish fashion? He said "to the only wise God" in order to distinguish God from the angels and from us, and by no means from the Son — God forbid; for the wisdom of the Father is the Son. Therefore, glory be to Him who revealed the mystery, and not to the law, to which you continue to resort by observing distinctions in food. The words "through Jesus Christ," as stated above, can be connected thus: "To Him who is able to establish you through Jesus Christ." But they can also be understood thus: revealed to all nations through Jesus Christ; for the mystery was revealed to the nations by the very One who sent the disciples to teach all nations.”

“He finishes the epistle with thanksgiving, saying: now to him, namely, to God who is the Trinity, who is able to establish you: after you have suffered a little, he will himself restore, establish, and strengthen you (1 Pet 5:10); and this in the faith which is according to my Gospel, namely according to the Gospel I preach: whether, then, it was I or they, so we preach and so you believed (1 Cor 15:11); and also according to the preaching of Jesus Christ, who first preached the Gospel, as it says in Hebrews: it was declared at first by the Lord (Heb 2:3). Hence Matthew states that Jesus went about preaching the Gospel of the kingdom (Matt 4:23). 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: for the justice of God is revealed therein (Rom 1:17); or because the Gospel was revealed to the Apostle himself: God has revealed to us through the Spirit (1 Cor 2:10). Of this secret it says in Isaiah, my secret to myself (Isa 24:16). Or it can be referred better to the word he had used, to establish. 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 Ephesians: to me the least of saints this grace was given, to preach to the gentiles the mystery hidden for ages in God (Eph 3:8). Hence, he continues: which was 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 are you, more wonderful than the eternal mountains (Ps 76:4). It can be said that the long ages are eternity itself about which Isaiah says: the high and lofty one who inhabits eternity (Isa 57:15). So that just as the simple essence of God is described in terms of a likeness to bodily dimensions, as Job says: his measure is longer than the earth and broader than the sea (Job 11:9), so his simple eternity is called eternal times, inasmuch as it contains all times.”

“The mystery of the calling of all the Gentiles, which through Paul's gospel, using the testimonies of the prophets, had now been plainly disclosed in Christ, had long been hidden in the law. Although the prophets had said many things about the Gentiles, none had recognized as clearly as Paul how Gentiles and Jews would become one in Christ. For they had been able to determine that some should be admitted to the faith as proselytes.”

“Then he continues: which now, namely, the mystery, is made manifest, i.e., about the conversion of the gentiles, through the writings of the prophets, i.e., as the prophets foretold. Hence, he says in Ephesians: 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, that the gentiles are fellow heirs, members of the same body (Eph 3:5ff.). But it was made known by fulfillment of a work proceeding from God's command. Hence, according to the precept of the eternal God, who by an eternal decree accomplishes his will in time. This command of God for the obedience of faith is made known among all nations, i.e., that all nations should obey the faith: for the obedience to the faith, in all nations (Rom 1:5).”

“The mystery which is eternally hidden in God was revealed in the time of Christ, for God is not alone, but from all eternity he has his Word and the Paraclete with him. God decreed that every creature was to be saved by coming to a knowledge of this truth. For the truth of this mystery had been indicated by the prophets in symbols, and it was known only to God.… This wisdom is Jesus Christ, who is from God and was with God forever.”

“God commanded that all the Gentiles obey and acknowledge God. He alone knew that this would one day happen, for he alone is naturally wise just as he is naturally good. Mankind is also called good, it is true, but we have the ability to be good or wise as a result of instruction, whereas God is good and wise by nature. To him be glory and honor through Jesus Christ forever. Amen.”

“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 is now made manifest through the writings of the prophets, which predicted this, according to the precept of the eternal God, who willed the mystery of the Incarnation to become known, and this for the obedience to faith among all nations. A mystery, I say, known to God, the only wise, because he alone knew it and knew those to whom he wished it to be revealed, for as it says in 1 Corinthians: no one knows the things of God except the Spirit of God (1 Cor 2:11). Or it can be understood of him who alone is wise, i.e., by his very nature, as it says in Mark: no one is good but God alone (Mark 10:18). 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 the Son (Matt 11:27), the Father is not excluded from knowledge of himself. 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: it is now made manifest, 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 Philippians says: and every tongue confess that Jesus Christ is Lord in the glory of God the Father (Phil 2:11), not for a time, but forevermore: Jesus Christ is the same yesterday and today and forever (Heb 13:8). To confirm its truth he adds: amen. Or it can be construed thus: known to God, the only wise, to whom be glory through Jesus Christ, who glorified God, as it says in John: I glorified you on earth (John 17:4). It should be noted that this construction is defective and should be completed thus: to him who is able . . . be honor and glory through Jesus Christ, to whom is honor and glory. But if to whom is left out, the construction is plain.”