To God the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.

“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.”

“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.”

“To God only wise - This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory. Written to the Romans from Corinthus, etc. - That this epistle was written from Corinth is almost universally believed. That Phoebe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for Rom 16:22 shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fullness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say Amen! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.”

“To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo. On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Rom. 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"--in enjoining which our apostle here only echoes the teaching of his Lord (Mat 10:16) --is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Rom 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Rom 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Rom 16:25-27). (5) "Has the everlasting God . . . commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Rom 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty. The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct. Next: 1 Corinthians Introduction”