Caius, my host, and the whole church, saluteth you. Erastus, the treasurer of the city, saluteth you, and Quartus, a brother.

“"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.”

“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.”

“The grace of our Lord Jesus Christ be with you all. Amen. This verse is placed by the Syriac at the end of the chapter, and is wanting in the Ethiopic version, and in one ancient copy, being, excepting the word all, the same as at the end of Rom 16:20; but inasmuch as it is in all other copies, it ought to be repeated and stand here: the reason of the repetition may either be, because the former might be written by his amanuensis, and this with his own hand, as was usual with him in all his epistles, by which they might be known to be his, Th2 3:17; or the apostle having so great an affection for this church, knew not how to take his leave of them, but repeats his valediction again and again, as here, and in Rom 16:20. Rom 16:25 are placed in some copies, at the end of Rom 16:14, and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God. , and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God. Romans 16:25 rom 16:25 rom 16:25 rom 16:25Now to him that is of power to stablish you,.... God is here described by his power, and the particular instance of it is the establishing of his people; that is, in the Gospel, as the Syriac version reads the next clause, and in the profession of it, with grace in their hearts, and in the exercise of it, and more lively and cheerful discharge of duty; See Gill on Rom 1:11; according to my Gospel; this is the means by which God usually establishes his people in faith and holiness; it is, indeed, an act of divine power, and which there is reason to hope and believe will be exerted; for words which express the power of God to do this, or the other thing, generally import willingness to do it, as the word does here; but then this is commonly done in the use of means: and that is the Gospel, than which nothing has a greater tendency to, and is better calculated for, and with a divine blessing always issues in the establishment of the saints. The apostle calls the Gospel his, not because he was the author of it, or the subject of it; but because he was the minister of it; it was that Gospel which he was sent and qualified to preach, and did preach fully and faithfully, and which he explains by the following clauses: and the preaching of Jesus Christ: being that Gospel which Jesus Christ himself preached, for which he was anointed and sent, and which first began to be spoken by him in its power and purity, and in such a manner as it never was before or since: and of which he also is the subject; it treats of his person, offices, righteousness, blood, sacrifice, and salvation; and which when preached aright is done in his name, by his authority, through gifts, grace, and strength received from him, and with a view to his glory: it follows as a further explanation of it, according to the revelation of the mystery; by which is meant, not, as some think, only the calling and conversion of the Gentiles through the preaching of the Gospel, though what is said of it well agrees with it; see Eph 3:3; nor merely the mystery of Christ's incarnation and redemption by him; but the whole Gospel, and all the truths of it, which is often in Scripture called a "mystery", because the reason of many of its important doctrines does not clearly appear to the carnal reason of men; and the "modus" of several of them will ever remain inexplicable by us, as the doctrine of the Trinity, the sonship of Christ, and his incarnation, the resurrection, &c. though the things themselves are most clearly revealed, as here "revelation" is ascribed unto them; by which is meant not that internal revelation of them, by the Spirit of God to the souls of men, though absolutely necessary to the understanding of them in a spiritual manner; nor the revelation of them to the apostles by Christ, by which, and not by men, they were taught and received; but that revelation which they have made of them in the external ministry of the word: which was kept secret since the world began, or "from eternal times": from all the ages of the former dispensation, or that have run out from the beginning of the world; not that this mystery of the Gospel was entirely unknown, nor any hints given of it in those ages; for there certainly were, as to our first parents after the fall, to Abraham, Moses, David, Isaiah, and others; but it was but obscurely revealed, only some dark intimations were given of it; it was exhibited in types, shadows, and sacrifices; and, in a comparative sense, was wrapped up in darkness and silence, in reference to the more clear discovery and open exhibition of it under the Gospel dispensation.”

“Gaius mine host - Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Act 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host ξενος, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse), but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way. Erastus the chamberlain of the city - Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Act 19:22. He was one of St. Paul's companions, and, as appears from Ti2 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, etc., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit; and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment. Quartus a brother - Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian - one of the heavenly family, a brother in the Lord.”

“Gaius mine host, and--the host of the whole church--(See Act 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare Jo3 1:1). His Christian hospitality appears to have been something uncommon. Erastus the chamberlain--"treasurer." of the city--doubtless of Corinth. (See Act 19:22; Ti2 4:20). and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (Co1 1:1; Co2 1:1, Greek). Nothing more is known of this Quartus.”