Chapter 16
Personal Greetings and Doxology
Lecture 1
Greetings to the saints in Rome
16:1 But I commend to you Phoebe, our sister, who is in the ministry of the church that is in Cenchrae: [n. 1193]
16:2 That you receive her in the Lord as befits the saints and that you assist her in whatsoever business she will have need of you. For she also has assisted many, and myself also. [n. 1195]
16:3 Greet Prisca and Aquila, my helpers, in Christ Jesus [n. 1198]
16:4 (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the gentiles), [n. 1199]
16:5 And the church which is in their house. Greet Epenetus, my beloved, who is the firstfruits of Asia in Christ. [n. 1200]
16:6 Greet Mary, who has labored much among you. [n. 1201]
16:7 Greet Andronicus and Junias, my kinsmen and fellow prisoners, who are of note among the apostles, who also were in Christ before me. [n. 1202]
16:8 Greet Ampliatus, most beloved to me in the Lord. [n. 1203]
16:9 Greet Urbanus, our helper in Christ Jesus and Stachys, my beloved. [n. 1204]
16:10 Greet Apellas, approved in Christ. Greet those who are of Aristobulus’s house. [n. 1205]
16:11 Greet Herodian, my kinsman. Greet those who are of Narcissus’ house, who are in the Lord. [n. 1206]
16:12 Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the dearly beloved, who has labored much in the Lord. [n. 1207]
16:13 Greet Rufus, elect in the Lord, and his mother and mine. [n. 1208]
16:14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren who are with them. [n. 1209]
16:15 Greet Philologus and Julia, Nereus and his sister, and Olympias: and all the saints who are with them. [n. 1210]
16:16 Greet one another with a holy kiss. All the churches of Christ greet you. [n. 1211]
1193. After mentioning certain personal matters about himself to the Romans to whom he was writing, the Apostle now presents certain personal matters pertaining to others.
In regard to this he does three things:
first, he suggests what they should do for others;
second, he tells what others do to them, at all the churches ;
third, he ends the epistle with thanksgiving, at but to him that is able (Rom 16:25).
In regard to the first he does two things:
first, he indicates whom they should welcome;
second, he shows whom they should avoid, at now I beseech you (Rom 16:17).
In regard to the first he requests that certain persons in particular be welcomed;
second, he points out in a general way how to greet them, at greet one another ;
third, he greets them on the part of the faithful, at all the churches of Christ .
1194. In regard to the first he mentions a certain Corinthian woman who went to Rome. He recommends her to them, describing her, first of all, by name, saying: I commend to you Phoebe , who although devoted to God, did not have sufficient influence not to need letters of recommendation, as he once said of himself: do we need, as some do, letters of recommendation? (2 Cor 3:1).
Second, he describes her religion and faith, saying our sister . For all the women believers were called sisters and all the men brothers: you are all brothers (Matt 23:8).
Third, from her pious activity, when he says: who is in the ministry of the church that is in Cenchreae , a port city of the Corinthians, where some Christians were gathered whom this woman had served, just as it was said of Christ himself (Luke 8:3) that certain women provided for him out of their means. And about the widow to be enrolled 1 Timothy says: if she has shown hospitality and has washed the feet of the saints (1 Tim 5:10).
1195. Then he mentions two things he wants done for her, the first of which is that she be honorably received. And this is what he says: that you receive her in the Lord , i.e., for the love of God, as befits the saints , i.e., according as it is fitting to receive saints, for it says in Matthew: he who receives a just man because he is a just man shall receive a just man’s reward (Matt 10:41).
Instead of as befits the saints , some books have worthily enough , i.e., fittingly; but those texts do not agree with the Greek.
The second is that they be solicitous in helping her; hence he adds: and that you assist her , namely, by affording advice and aid in any enterprise she may need you. For she possibly had something to settle in Caesar’s curia.
1196. But 1 Thessalonians seems to be opposed to this recommendation, for it says: take care of your own business (1 Thess 4:11). As if to say: do not get involved in other people’s affairs.
The answer is that one can help in another’s affairs in two ways: first, in a worldly way, i.e., for the favor of men or for gain; and this does not befit God’s servants. No soldier of God gets entangled in civilian pursuits (2 Tim 2:4).
In another way someone may help in another’s affairs out of piety; for example, to help the needy and the wretched, and this is religious according to James: religion pure and undefiled before God and the Father is this: to visit orphans and widows in their distress and to keep oneself unstained from this world (Jas 1:27). It is in this way that the Apostle speaks here.
1197. Finally, the Apostle tells why this is owed to her, saying: for she also has assisted many, and myself also : tell the just that it shall be well with them, for they shall eat the fruit of their deeds (Isa 3:10); blessed are the merciful, for they shall obtain mercy (Matt 5:7).
1198. Then he recommends other persons connected with him to be greeted, saying: greet Prisca and Aquila , who was her husband, but he mentions her first, perhaps because of the greater devotion of her faith, my helpers in Christ , i.e., in preaching the faith of Christ.
For he stayed with them in Corinth, as is found in Acts (Acts 18:1–3).
1199. Who have for my life laid down their own necks , i.e., put themselves in danger of death to save my life, an indication of the greatest charity: greater love has no man than that he lay down his life for his friends (John 15:13).
This seems to have happened at Corinth where Paul suffered persecution, as is found in Acts (Acts 18:6). Or perhaps it is better to say that others exposed themselves to danger for the Apostle. For what is read in Acts (Acts 18:21) occurred when Prisca and Aquila left Rome for Corinth. But the Apostle wrote this, when he thought they were still at Rome.
Now the Apostle’s life was necessary not so much for himself as for others, as he says in Philippians: but to remain in the flesh is more necessary on your account (Phil 1:24). Therefore he continues: to whom not only I give thanks but also all the churches of the gentiles , whose apostle and teacher I am: a teacher of the gentiles in faith and truth (1 Tim 2:7); greet also the church which is in their house . For they had many believers assembled in their house.
1200. Then he wants another person joined to him by love to be greeted, saying: greet Epenetus, my beloved, who is the firstfruits of Asia in Christ . This lent him great dignity: you have come to the assembly of the firstborn, who are enrolled in heaven (Heb 12:23). But at that time he was in Rome.
1201. Then he says: greet Mary, who has labored much among you to restore concord among them, and when she failed in her endeavor, she notified the Apostle: the fruit of good labors is renowned (Wis 3:15).
1202. Then he says, greet Andronicus and Junias , whom he describes, first, from their race when he says: my kinsmen . This shows that they were Jews, about whom he said above: who are my kinsmen according to the flesh (Rom 9:3). Second, from the suffering they endured for Christ, saying and fellow prisoners . For they had been in prison once with the Apostle: with far more imprisonments (2 Cor 11:23). Third, from their authority when he says: who are of note among the apostles , i.e., noble among the preachers: her husband is honorable in the gates (Prov 31:23).
Fourth, from the time, when he says: who also were in Christ before me . For they had been converted before the Apostle and thus were owed greater respect: do not rebuke an older man, but exhort him as you would a father (1 Tim 5:1).
1203. Then he says, greet Ampliatus, my beloved in the Lord , beloved in the love of charity, which is in Christ: God is my witness, how I yearn for you all with the affection of Christ Jesus (Phil 1:8).
1204. Then he says, greet Urbanus, our helper in Christ , i.e., in preaching the faith: a brother helped is like a strong city (Prov 18:19), and Stachys, my beloved . He mentions them together, perhaps because they lived together or were connected in some other way.
1205. Then he says, greet Apellas, approved in Christ , perhaps through certain tribulations: when he has tried me, I shall come forth as gold (Job 23:10).
1206. Then he says, greet those who are of the house , i.e., of the family, of Aristobulus , in whose house many believers were gathered whom he does not greet, perhaps because he was absent for some reason. Then he says, greet my kinsman Herodion , who from the designation is said to be Jewish.
Then he says, greet those who are of Narcissus’ house , who is said to have been a presbyter and wandered through desert places to comfort the faithful. Hence the Apostle, knowing that he was away, did not ask that he be greeted but his family.
Yet there were some unbelievers in this family, and therefore to note the difference, he says: who are in the Lord , because he was asking only believers to be greeted: if anyone comes to you and does not bring the doctrine, do not receive him into your house or give him any greeting (2 John 5:10).
1207. Then he says, greet Tryphaena and Tryphosa, who labor in the Lord , i.e., in ministering to the saints, which the Lord regards as done to himself, as it says in Matthew: as you did it to one of these, the least of my brethren, you did it to me (Matt 25:40).
Then he says, greet Persis, the dearly beloved , whom the Apostle especially loved for his devotion. Hence he adds: who has labored much in the Lord , i.e., by exhorting others and ministering to the saints, and even in poverty and other spiritual works: in toil and hardship, in hunger and thirst (2 Cor 11:27).
1208. Then he says, greet Rufus, elect in the Lord , i.e., in the grace of Christ: he chose us in him before the foundation of the world (Eph 1:4); also his mother , according to the flesh, and mine , because she was his mother as a benefactor. For she had served the Apostle at one time, although she was not in Rome: older women like mothers, younger women like sisters, in all purity (1 Tim 5:2).
1209. Then he says, greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren who are with them . He greets them together, because they lived together in harmony: God gives the lonely a home to live in (Ps 68:6).
1210. Then he says, greet Philologus and Julia, Nereus and his sister, and Olympias and all the saints who are with them , i.e., sanctified in the faith of Christ: you were washed, you were sanctified (1 Cor 6:11).
1211. Then he shows them in general how to greet others, saying: greet one another with a holy kiss , which he says to distinguish it from a sensual kiss, about which Proverbs says: she seizes him and kisses him (Prov 7:13); and to distinguish it from a deceitful kiss, about which Proverbs says: better are wounds from a friend than the fraudulent kisses of an enemy (Prov 27:6).
The holy kiss is given as a sign of the blessed Trinity: O that he would kiss me with the kiss of his mouth (Song 1:2). From this the custom arose in the Church whereby the faithful give one another the kiss of peace during the solemnities of the Mass.
1212. Then he greets them on behalf of the other churches, saying: all the churches of Christ greet you , i.e., those assembled in the name and faith of Christ, because all wish your salvation and pray for you: pray for one another, that you may be saved (Jas 5:16).
Lecture 2
Avoid dissenters from the faith
16:17 But I beseech you, brethren, to mark those who make dissensions and offences contrary to the doctrine which you have learned and avoid them. [n. 1213]
16:18 For they who are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent. [n. 1218]
16:19 For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil. [n. 1219]
16:20 But may the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you. [n. 1220]
16:21 Timothy, my helper, greets you: and Lucius and Jason and Sosipater, my kinsmen. [n. 1221]
16:22 I, Tertius, who wrote this epistle, greet you in the Lord.
16:23 Caius, my host, and the whole church greet you. Erastus, the treasurer of the city, greets you: and Quartus, a brother.
16:24 The grace of our Lord Jesus Christ be with you all. Amen.
16:25 Now to him who is able to establish you, according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for eternal ages; [n. 1223]
16:26 Which now is made manifest through the writings of the prophets, according to the precept of the eternal God, for the obedience of faith known among all nations: [n. 1226]
16:27 To God, the only wise, through Jesus Christ, to whom be honor and glory for ever and ever. Amen. [n. 1227]
1213. 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 .
1214. 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 .
1215. 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.
1216. 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).
1217. 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).
1218. 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).
1219. 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).
1220. 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).
1221. 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, 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 .
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 .
1222. Then he greets them on his own, saying: the grace of our Lord Jesus Christ be with you all. Amen .
1223. He finishes the epistle with thanksgiving, saying: now to him , namely, to God who is the Trinity, who is able to establish you : after you have suffered a little, he will himself restore, establish, and strengthen you (1 Pet 5:10); and this in the faith which is according to my Gospel , namely according to the Gospel I preach: whether, then, it was I or they, so we preach and so you believed (1 Cor 15:11); and also according to the preaching of Jesus Christ , who first preached the Gospel, as it says in Hebrews: it was declared at first by the Lord (Heb 2:3). Hence Matthew states that Jesus went about preaching the Gospel of the kingdom (Matt 4:23).
1224. Then he adds, according to the revelation of the mystery , i.e., the secret, which can refer to what he had said, namely, according to my Gospel , either because the secret of the divine Incarnation is revealed in the Gospel, in accord with the above: for the justice of God is revealed therein (Rom 1:17); or because the Gospel was revealed to the Apostle himself: God has revealed to us through the Spirit (1 Cor 2:10). Of this secret it says in Isaiah, my secret to myself (Isa 24:16).
Or it can be referred better to the word he had used, to establish . As if to say: God can strengthen you in my Gospel and preaching; and this according to the revelation of the mystery, i.e., of the secret, namely, about the conversion of the gentiles, as he says in Ephesians: to me the least of saints this grace was given, to preach to the gentiles the mystery hidden for ages in God (Eph 3:8).
1225. Hence, he continues: which was kept secret for eternal ages , namely, because it had been hidden among men that the gentiles were to be converted to the faith. He calls these eternal ages , as though lasting a long time, because this was hidden from the beginning of the world: glorious are you, more wonderful than the eternal mountains (Ps 76:4).
It can be said that the long ages are eternity itself about which Isaiah says: the high and lofty one who inhabits eternity (Isa 57:15). So that just as the simple essence of God is described in terms of a likeness to bodily dimensions, as Job says: his measure is longer than the earth and broader than the sea (Job 11:9), so his simple eternity is called eternal times, inasmuch as it contains all times.
1226. Then he continues: which now , namely, the mystery, is made manifest , i.e., about the conversion of the gentiles, through the writings of the prophets , i.e., as the prophets foretold. Hence, he says in Ephesians: this mystery was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit, that is, that the gentiles are fellow heirs, members of the same body (Eph 3:5ff.).
But it was made known by fulfillment of a work proceeding from God’s command. Hence, according to the precept of the eternal God , who by an eternal decree accomplishes his will in time. This command of God for the obedience of faith is made known among all nations , i.e., that all nations should obey the faith: for the obedience to the faith, in all nations (Rom 1:5).
1227. But if we speak of the Incarnation, the text can be constructed thus: of the mystery , I say, kept secret for eternal ages , because previously it was not so manifest. Which mystery is now made manifest through the writings of the prophets , which predicted this, according to the precept of the eternal God , who willed the mystery of the Incarnation to become known, and this for the obedience to faith among all nations . A mystery, I say, known to God, the only wise , because he alone knew it and knew those to whom he wished it to be revealed, for as it says in 1 Corinthians: no one knows the things of God except the Spirit of God (1 Cor 2:11). Or it can be understood of him who alone is wise, i.e., by his very nature, as it says in Mark: no one is good but God alone (Mark 10:18). This does not exclude the Son, because the perfection of the whole Trinity is the same; just as, conversely, when it is said: no one knows the Father but the Son (Matt 11:27), the Father is not excluded from knowledge of himself.
1228. He adds, through Jesus Christ . This does not mean that the Father is wise through Jesus Christ; because, since in God to be wise is the same as to be, it would follow that the Father would be wise through the Son — which is fallacious. But this must be referred to what he had said above: it is now made manifest , namely, through Jesus Christ. To whom , i.e., to Jesus Christ, be honor and glory , through the reverence paid by every creature: at the name of Jesus every knee shall bend (Phil 2:10); and glory, namely, in regard to the full Godhead, as Philippians says: and every tongue confess that Jesus Christ is Lord in the glory of God the Father (Phil 2:11), not for a time, but forevermore : Jesus Christ is the same yesterday and today and forever (Heb 13:8).
To confirm its truth he adds: amen .
1229. Or it can be construed thus: known to God, the only wise, to whom be glory through Jesus Christ , who glorified God, as it says in John: I glorified you on earth (John 17:4).
It should be noted that this construction is defective and should be completed thus: to him who is able . . . be honor and glory through Jesus Christ, to whom is honor and glory. But if to whom is left out, the construction is plain.