Romans 16:17–24

Now Paul goes on to mention the false apostles, whom he warns against throughout the epistle just as he does here as well. But he attacks their teaching without saying what it is. They were forcing believers to become Jews and thereby making the benefits of God worthless.… They compiled long genealogies and used them to support their teaching, by which they were deceiving the hearts of the simple.

Paul is here discussing the same people he wrote about to Timothy and to Titus. See also Philippians [3:19].

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."

But I beg you, brethren, that you observe those who make dissensions and offenses contrary to the doctrine which you have learned, and turn aside from them. For such do not serve Christ our Lord, but their own belly; and through sweet words and blessings they seduce the hearts of the innocent. For your obedience is everywhere published abroad. In you therefore I rejoice. Here Paul must be believed to write, through the Holy Spirit, both to those who preside over the Churches and to all believers, that they may more diligently consider and perceive who they are that beget dissensions and offenses in the Churches, and are strangers to that beatitude which the Lord promised, saying: Blessed are the peacemakers, for they shall be called sons of God. For this, he says, that you be peacemakers, you have learned from the Lord through the Gospel; but to stir up dissensions or scandals is contrary to the doctrine which you have learned; and therefore let him be a stranger to you, and let him by no means be received among you, who stirs up contentions, who sows quarrels, who excites lawsuits, and practices the pursuits of strife. For those who are such do not serve Christ our Lord, who is our peace, but their own belly. But he also discloses, by the prompting of the divine Spirit, what the cause is by which quarrels and lawsuits are aroused in the Churches. For the sake of the belly, he says; that is, of gain and covetousness. Thence it is that some go about houses speaking for favor with all flattery and deception, not that they may in the word of God build up souls unto virtue, but that by flattering and sweet words they may exhort them to remain, or even to advance, in vices, praising and speaking well of those things which are worthy of rebuke; putting light for darkness, and darkness for light; sweet for bitter, and bitter for sweet; and in these things they seduce the hearts of the innocent. And therefore one must diligently attend to with what aim he teaches who teaches: whether seeking favor and honor from his hearers, or hoping for a reward from the Lord for the instruction and progress of the learners. Subtly indeed Paul marks the undiscerning and easy obedience of the Romans, and asserts that it is everywhere not praised, but published abroad. But lest again, if he should chastise them more openly for this, he should make them disobedient, he adds: In you therefore I rejoice. But you will say: How does he mark in them a common obedience, when he says that he rejoices in them? First indeed it is one thing to mark a fault, another to mark men. For it can be that he rejoices in those in whom he had detected many other good things; but that he marks the fault which had displeased him, lest he be thought to have been pleased with it also along with the rest. But the Apostle can also have said that he rejoices in them for this reason, that he who is disobedient can be drawn neither to evil nor to good; but he who is obedient, if indeed he be drawn to useless things, the fault is one of inexperience. For he does not know that those things are useless by which he proves his obedience; but when he has learned what things are useful, having the good of obedience ready at hand, he immediately ascends the road of virtue through it. Paul therefore rejoices over the obedient, being certain that when he has taught them that they ought not to use that common obedience which they incautiously offer to all, but that alone by which one ought to obey God rather than men, they will, leaving the rest aside, use that alone. For in truth it requires no small discernment, but an approved and most practiced judgment, to know to what word or to what work one must be obedient, and to what one must offer resistance. Finally the Lord himself says in the Gospel: Beware of those who come to you in the clothing of sheep, but within are ravening wolves. And therefore a watchful sense and an intent mind is required, which knows how to test either the sheep's simplicity in the open, or the wolf's hidden rapacity. Whence see how near to danger those become who neglect to be exercised in the divine letters, from which alone the discernment of such examination is to be learned. Immediately therefore he shows briefly the appearance of the distinction proposed, and says: Since indeed your obedience is easy and undiscerning, receive what you ought to keep, what you ought to beware of.

For these are they "who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray." [Romans 16:17-19] Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not," [Matthew 23:3] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast in the mind of the flesh. [Colossians 2:18]

The people Paul is referring to here were men who defended the law.

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).

The heretics do this by coating over their poison pills of godless doctrines with the honey of the name of Christ.

Flattery is always insidious, deceitful and bland. And a flatterer is well defined by philosophers as a bland enemy. Truth is harsh, bitter, stern, unpleasant and offensive to those who are reproved.

Paul is speaking of those who in his day came from among the circumcised and did away with fasts and abstinence. Disagreeing with apostolic teaching and setting obstacles before the brethren, they preached new moons and sabbaths and other feast days for the sake of their stomach.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

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).

Being "wise as to what is good" means doing good works, while being "guileless as to what is evil" means avoiding unrighteous deeds.

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."

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." ...But if, which is rather the true sense, they themselves understand the designation children of simple ones, we glory in the name. For the new minds, which have newly become wise, which have sprung into being according to the new covenant, are infantile in the old folly.

"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.

"I want you," he says, "to be wise in what is good, and simple in what is evil." This is similar to that saying which he writes to the Corinthians: "Be children in malice, that you may be perfect in understanding." But that too which the Lord says, "For the sons of this world are more prudent than the sons of light in their generation," accords with this saying. For the sons of this world are more prudent in malice, in that they always find something deeper and subtler in it whereby they may do more harm and injure more violently. But in what is good they are foolish: for they scarcely find what good they might do. Paul, on the contrary, wishes us to be wise in what is good, that is, always to find something more, to search out more, and to think more deeply about what good we may do: so that even if we are hindered by someone's malice from a good work, we, if we are wise, may devise how, if we cannot do a good work, we may at least utter a good word; and if not even this is permitted, that we may at least display a good wish and disposition. So then we ought to be wise in what is good, but simple in what is evil, so that if we are struck by malice, if we are struck by injury, we may not be crafty and cunning, seeking arts and devices by which we may repay evil for evil and wickedness for wickedness. But in such a case we ought to remember that saying which declares: "If anyone wishes to be wise with God, let him become a fool in this world." Let us therefore be fools in receiving injury and not repaying it, that we may be wise with God, who said: "Vengeance is mine, I will repay, says the Lord." For concerning the impious Jeremiah too says: "They are wise to do evil; but to do good they know not." To this looks also that which the Lord said, that we ought to be simple as doves and prudent as serpents. But if someone from among the unbelievers should shrewdly confront us and say: How can the same person be both wise and foolish? we shall say to him: Look at those arts which are in common use among men, how he who, for example, is a most wise grammarian is found most unskilled in the smith's craft; or again, how a most wise helmsman is found unskilled in the art of medicine. So then it is possible to be wise in those things which pertain to God, and unwise in those things which pertain to the world. It should certainly be known that when he says there, "For such men do not serve Christ our Lord," it is not that they themselves profess that they do not serve Christ the Lord, but that, departing from the rule of his service, they show by the facts themselves that they do not serve Christ the Lord. For it does not seem that anyone can at the same time serve both Christ and the belly; and be equally a lover of pleasure and of God; just as no one can serve God and mammon at the same time.

If you obeyed those you should not have obeyed, how much more should you obey us! For this is why these people came to you, because they knew that you could readily be led astray by unsuspecting obedience. I rejoice with you, because obedience is good only if it is reasonable. I want you to be wise in what is good, so that by being ignorant of evil you may bring the enemy down under the feet of innocence.

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).

Paul says this about his own coming to them, for then he will crush the devil so that they will be able to receive spiritual grace. Satan gets angry at that, because he wants people to remain in sin. The grace which he has promised he will give them when he comes he now prays that they will have. For if they deserve to receive that grace, then he is already with them in spirit.

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.

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.

"And the God of peace shall bruise Satan under your feet shortly."

For since he had spoken of those who "caused divisions and offences among them," he has mentioned "the God of peace" also, that they might feel hopeful about the riddance of these evils. For he that rejoiceth in this (i. e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but "will bruise," which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not "will bruise" merely, but "under your feet," so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, "shortly." And this was prayer and prophecy as well at once. "The grace of our Lord Jesus Christ be with you."

That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if ye have been freed from the ills more grievous by far, and freed by grace only, much more will ye be freed from the lesser, now ye have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, then he prays; to show that we need both, our own part as well as God's part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.

"And the God of peace shall crush Satan under your feet speedily." The question is asked in this passage what Satan he meant, who was to be crushed swiftly by God beneath the feet of those to whom he writes. For if it be referred to one person, namely to him of whom it is said in the Gospel, "Behold, I see Satan falling from heaven like lightning," and who is indicated as the adversary of the human race, it will surely seem, if Paul truly says what he says, that once he is swiftly crushed beneath the feet of those to whom he was then writing, there is no longer any Satan to stir up contests and struggles and persecutions for believers: which the reality of things certainly does not allow. But it seems to me that in this passage he called "Satan" every spirit which opposes believers. For "Satan" in our tongue is rendered "adversary." Whatever, therefore, resists and opposes the soul that is striving toward God, and whatever is contrary to its peace, this is named "satan" for it. Accordingly he therefore prefaced it by saying, "the God of peace," that is, the God to whom peace is pleasing, "shall crush" him who is contrary to peace and works dissensions. So too, finally, we read in the books of Kingdoms that God raised up against Solomon a Satan, Hadad the Idumaean: that is, against Solomon, who was peaceable, he raised up a Satan who is contrary to peace. But just as to those whom the Apostle teaches, if they act thus and show themselves such as his discourse has described, he promises, for the amendment of their life, that Satan shall swiftly be crushed beneath their feet by the God of peace: so no less does the God of peace raise up against him who has not kept his peace in a pure heart and a clean conscience a Satan, that is, an adversary; so that he who has neglected the good of peace may endure the bitterness of assaults, and thus at last, set in the midst of the struggle, may remember the sweetness of the peace he violated. From both passages of divine Scripture, then, let us be edified — that in which God is said to raise up a Satan for the negligent, or to crush and subject him for the zealous — so that he may rouse the former to contests, and to the latter grant the palm of victory over the prostrate adversary, and bestow the rewards of virtue. And we can also say, in each single contest, if we strive lawfully, that God will crush Satan beneath our feet speedily. For example, if someone has undertaken the contest of chastity, if he has persevered to the end with an unstained conscience, it can be said of him that God has crushed Satan beneath his feet, that is, the spirit which was contrary to chastity. Likewise he too who undertakes the contest of faith, if standing before kings and governors he confesses the Lord Jesus Christ with confidence, and remains in that confession to the end, God has crushed Satan beneath his feet, since by steadfast faith he has conquered the spirit of unbelief. So also he who perseveringly cultivates concord crushes the demon of dissension beneath his feet; he who preserves gentleness tramples the Satan of wrath under the footsteps of patience. This surely is what the Lord says in the Gospel: "Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy."

The grace of our Lord Jesus Christ be with you. The grace of God and the grace of our Lord Jesus Christ are to be taken as one and the same grace. For just as the Father gives life to whom he wills, so also the Son gives life to whom he wills; and just as the Father has life in himself, and has granted to the Son to have life in himself, so also the grace which the Father gives, this the Son likewise gives. Yet it must be understood that everything which human beings have from God is grace, for they have nothing by right of debt. For who has first given to him, and it shall be repaid to him? Grace, then, is whatever he possesses who once was not and now is, receiving it from him who always was, and is, and shall be forever.

The Lord has given us power to tread upon scorpions and snakes and every power of the enemy so that he may not prevail over us and so that we can walk over him with all our members free and unfettered.

After revealing the enemy, Paul points to the Savior. Those who receive God's grace will never be defeated.

Do no one an injury at any time, and provoke no one to anger. If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs; and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent, who is ever on the watch with all subtlety to undo your good works and your prosperous attainments.

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).

Timothy was a fellow worker of Paul's as a cobishop, and he governed the church with great care. The Jews hated him to the point that he was circumcised because of it, in that his mother was Jewish and he could not be a teacher without being circumcised. Paul calls these people his kinsmen, partly by blood and partly by faith.

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.

"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 my helper greets you, and Lucius, and Jason, and Sosipater my kinsmen. It seems to me that concerning these men, whom he set apart from the whole catalogue of those sending greetings, he had something more in mind. For he calls Timothy his helper, and all of them together his kinsmen. And indeed concerning Timothy it is reported very fully in the Acts of the Apostles that he was a citizen of Derbe, the son of a believing widow, by a Gentile father; of whom Paul himself also says that for this reason he had asked him to remain at Ephesus, so that he might charge certain persons not to teach otherwise, nor to give heed to fables and endless genealogies. And some maintain that Lucius is that same Luke who wrote the Gospel, on the ground that names are customarily pronounced sometimes according to the inflection of the native tongue, sometimes according to the Greek and Roman. Jason, moreover, is that man of whom it is also written in the Acts of the Apostles that at Thessalonica, when the crowds were stirring up a riot against Paul and Silas, he gave himself up, so as to secure for the apostles the freedom to depart. Sosipater too, who is joined with these, I suspect to be the very man who is described in the Acts of the Apostles as Sosipater son of Pyrrhus, of Beroea. But one who considers Paul's letters rather carefully, as though Christ were speaking in him, will doubtless be troubled at how Paul — who declared himself born at Tarsus in Cilicia, a Hebrew of the Hebrews — is now said to be the kinsman or blood relation either of Timothy, a citizen of Derbe by a Gentile father, or of Jason of Thessalonica, or of Sosipater son of Pyrrhus of Beroea. But if in defense of this someone should say that these men too came in some measure from the circumcision, then he ought not to have spoken of these in particular, but of all who were of the Jews, that they were kinsmen of Paul. As it is, however, since he by no means grants this title to the rest, but assigns it to these and to a few others, it is certain that he is naming some other kinship, one which he holds in common with Timothy and Luke and a few others like them; and this kinship or blood relation he doubtless knows to descend to him along with them from that fatherhood of which he says in another place: For this cause I bend my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named. Knowing, therefore, that there is a certain fatherhood in heaven just as there is on earth, it is certain that those who are in no way joined to him according to the kinship of an earthly fatherhood, he knew to be joined to him according to the kinship of the heavenly fatherhood. And for this reason he calls them kinsmen, and fellow captives, and helpers — inasmuch as with them he had received by the lot of birth a single kinship for preaching the gospel, and for enduring the captivity of the Babylon of this world. Or, if anyone will not allow these things to be explained by some such figurative reading, let him explain to us how Timothy and Lucius and Jason and Sosipater, citizens not only of far different cities but even of different provinces, could have been kinsmen and blood relations of Paul according to the flesh — and not only these, but also Andronicus and Junias and Herodion, all of whom he calls both his kinsmen and his fellow captives.

Timothy was circumcised at Lystra and Paul wrote him two letters. Jason is mentioned in Acts.

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.

Then when he says, Timothy, he greets them on the part of others, saying: Timothy, my helper, greets you: I have sent you Timothy, who is my dearest and faithful son in the preaching of the Gospel (1 Cor 4:17). He adds: so do Lucius and Jason and Sosipater, my kinsmen, who were Jews.

Tertius was his name, not a number [third]. He was the scribe who wrote the epistle, and Paul allowed him to send his own greetings to the Romans.

"I Tertius, who wrote this Epistle, salute you."

This too is no small encomium, to be Paul's amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.

I Tertius, who wrote this Epistle in the Lord, greet you. As one who had been judged worthy to write out the Epistle to the Romans at Paul's dictation, he inserts his own name into it as well, employing neither rashness nor boastfulness, but because he knew that he had not only rendered the service of a scribe, but had written in the Lord: since indeed the righteous man does all that he does for the glory of God. And so if he writes, he writes for the glory of God, and therefore he writes in the Lord; for which reason it is fitting that he should insert mention of his own name too into the Epistle. Or certainly, since he had taken down the force of the meanings of Paul as he dictated, and had understood that it was not a man but the Lord who was writing, for that reason he records that he wrote in the Lord.

Tertius was another of those who had accepted the apostle's teaching. Being rewarded for this with the gift of expression, he was told to send this letter to the Romans.

A great thing it is to be a scribe of Paul. And Tertius writes this not in order to praise himself, but in order to attract to himself the greater love of the Romans, as one who served in the writing of the epistle to them.

Tertius, Paul's secretary, was allowed to greet the Romans personally with Paul's consent. Hence he adds: I, Tertius, the writer of this letter, greet you in the Lord.

I think that this is the same Gaius to whom John wrote rejoicing in the love which he showed to the brethren by being always ready to meet their needs.

"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.

Gaius my host, and host of the whole Church, greets you. This Gaius is understood to be the one whom he mentions in writing to the Corinthians, saying: I thank God that I baptized none of you except Crispus and Gaius. He seems, then, to indicate concerning him that he was a hospitable man, who not only received Paul and each of those arriving at Corinth into his lodging, but himself provided a meeting place in his own house for the whole Church. It is indeed handed down by the tradition of our forebears that this Gaius was the first bishop of the Church of Thessalonica.

Erastus, the treasurer of the city, greets you, and Quartus the brother. I think this is the same Erastus of whom he says that he remained at Corinth, and who appears to be designated the steward of the city. But I do not think that Paul would have made such notable mention of this office in his Epistle, unless perhaps he perceived something further in him, and called him treasurer — that is, steward — of that city whose maker and builder is God; and for that reason he did not put down of which city he was, but only named him treasurer of "the city." Whether, then, it is to be taken in some such manner, or rather quite simply, and nothing deeper is to be sought in Paul's writings, consider, you who read.

The highest praise is reserved for hospitality on such a scale.… Gaius was a Corinthian, as appears from 1 Corinthians [1:14]: "I thank my God that I baptized none of you, except Crispus and Gaius." … Erastus is also mentioned elsewhere, in 2 Timothy [4:20].

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.

Paul places Christ, through whom we were made and again remade by his grace, at the end of his epistle so that he might stick in our minds, for if we are mindful of his benefits he will always look after us, as he said: "Behold, I am with you always, even to the end of the world."

"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."

This is the closing formula, written in Paul's own hand, in all his letters.

Once again Paul offers them a spiritual blessing and surrounds them with the grace of God, which is like an impenetrable wall. This is how the epistle began and this is how it ends. We too may share in this grace, triumphing over temptations and, enlightened by it, following the right way free of all error. Walking in the apostle's footsteps we may be made worthy to behold the teacher and by his intercession receive the Lord's blessing and promises, by the grace and kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit belong glory and honor, now and forever, world without end. Amen.

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.

Then he greets them on his own, saying: the grace of our Lord Jesus Christ be with you all. Amen.