Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance. The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, -- that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. [1] But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart. He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God. By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present, but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance. The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. [2] It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh. And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he closes up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world. But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. [3] If any one objects and says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; -- the solution of this knot is plainly given by Peter, -- that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1-Peter 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy. Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Ephesians 3:9, and in Colossians 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Malachi 4:2;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached, -- that God may lead all nations to the obedience of faith PRAISE FOR EVER TO THE ONLY WISE GOD: AMEN.

Footnotes

1 - This conclusion bears an evident reference to the point the Apostle had especially in view -- the reconciling of the Jews and Gentiles. He connects the gospel with the ancient Scriptures, and mentions the gospel as being in unison with them. Then the Jews had no reason to complain. As in Romans 16:17 to 20 inclusive, he reproved the Gentiles who caused divisions; so in these verses his special object is to put an end to the objections of the Jews. -- Ed.

2 - The words are chronois aioniois, rendered improperly by Hammond and others, from the eternal ages, or eternity. We find them preceded by pro before, in 2-Timothy 1:9, and in Titus 1:2: "before the eternal ages," could not be right rendering; nor is "before the world began," as in our version, correct; for a reference in Titus is made to God's promise. "In the times of the ages" is the rendering of Deza and of Macknight; and, in "ancient times," is that of Doddridge and Stuart The same subject is handled in two other places, Ephesians 3:5, and Colossians 1:26: and the words used by him are "in other ages," heterais geneais, and, "from ages and generations," apo ton aio'non kai apo ton geneon Theodoret explained the terms by anothen ---in past times; and Theophylact by palai--formerly; and Schleusner by a similar word, olim.--Ed.

3 - This clause is differently construed: some connect "prophetic Scriptures" with "manifested," or made manifest. So Doddridqe and Stuart; but Beza, Pareus, and Macknight agree with Calvin, and connect the words with "made known" or proclaimed. The conjunctive te after dia favors this construction; and dia means here "by the means," or by the aid and sanction, "of the prophetic Scriptures." Then the meaning is--"that the mystery, hid for ages, is now manifest, that is, by the gospel, and by means of the prophetic Scriptures, and consistently with the decree (epitagen) or ordination of the eternal God, is made known to all nations for the obedience of faith." According to this view is the exposition of Calvin, which is no doubt correct. But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Ephesians 3:4-6, and Colossians 1:26, 27, where he mentions the same mystery, to consider the reference here to be exclusively to the union of Jews and Gentiles, and not generally to the gospel, as Calvin and others have thought. There is a grammatical difficulty in the last verse: the relative o is found before "glory." Beza and others considered it redundant. The verse is literally as follows,-- 27. To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen. It is omitted in a few copies; several copies have auto, which would read better: but its genuineness is rejected by Griesbach and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace and mercy: and his wisdom here refers to the same thing, as in Romans 11:33. However mysterious may his dispensation appear to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time, and afterwards restoring them -- however mysterious all these things may appear, the Apostle assures us that they are the arrangements of the only wise God. -- Ed.

Timotheus - Timothy; to whom the Epistles which bear his name were written. He was long the companion of Paul in his labors; Acts 16:1; 1-Corinthians 16:10; 2-Corinthians 1:1, 2-Corinthians 1:19; Philippians 2:29; 1-Thessalonians 3:2; 1-Timothy 1:2; Hebrews 13:23.
And Lucius - He is mentioned in Acts 13:1, as a prophet and teacher, a native of Cyrene. Nothing more is known of him.
My kinsmen - Romans 16:7.

Timotheus my workfellow - This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on Acts 16:1 (note), etc.
Lucius - This was probably Luke the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him see the Preface to that book.
Jason - It is likely that this is the same person mentioned Acts 17:7, who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.
Sosipater - He was a Berean, the son of one Pyrrhus, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See Acts 20:4.

(5) Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
(5) He adds salutations, partly to renew mutual friendship, and partly to the end that this epistle might be of some weight with the Romans, having the confirmation of so many that subscribed to it.

Timotheus my work fellow,.... Now follow the salutations of the friends and companions of the apostle: we may imagine that when this epistle was just concluding, that these his friends being about him, one said, pray send my Christian salutation to our dear friends at Rome, so said a second, and likewise a third, and so on, and Timotheus he began. This is the same person with Timothy, a disciple the apostle met with at Derbe, whose father was a Greek, and his mother a Jewess, and a believer in Christ. This same man he circumcised because of the Jews, and took him along with him, and was his companion in his travels, and very assisting to him in the work of the ministry, in spreading the Gospel, and promoting the interest of Jesus Christ; and therefore he here calls him his "work fellow"; he wrote two epistles to him afterwards when at a distance front him, in which he often calls him his son, his dear and well beloved son, having a great affection for him, because as a son with a father he served with him in the Gospel of Christ:
and Lucius, and Jason, and Sosipater my kinsmen salute you. This Lucius was either Lucius of Cyrene, who was one of the prophets in the church at Antioch, Acts 13:1, though indeed he is never said to travel with the apostle, or to be at Corinth, from whence this epistle was written; or rather, therefore, as others think, Luke the evangelist, who was a constant companion of the apostle, and was at Corinth with him at this time, as appears from Acts 20:5; Jason no doubt is he of Thessalonica, that received Paul and Silas into his house, and when an uproar was made concerning them, was brought before the rulers of the city, and gave security for them, Acts 17:5. This is a Jewish name, and he himself was a Jew, as is clear from his being a kinsman of the apostle's; his name was "Jeshua" or "Jesus"; so we read of one Jason, the brother of Onias the high priest of the Jews,
"But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom,
Jason the brother of Onias laboured underhand to be high priest,'' (2 Maccabees 4:7)
and whose name, as Josephus (a) relates, was Jesus, but he chose to be called Jason, very likely because that was a name among the Greeks, whose fashions he was fond of. Sosipater was Sopater of Berea, who, with others, accompanied the apostle into Asia, Acts 20:4; he also was a Jew, and his Jewish name, as Grotius conjectures, might be Abisha, or rather Abishua, the name of the son of Phinehas the high priest, 1-Chronicles 6:4. Mention is also made of one of this name, Sosipater, in
"12. Howbeit Dositheus and
Sosipater, who were of Maccabeus' captains, went forth, and slew those that Timotheus had left in the fortress, above ten thousand men. 24. Moreover Timotheus himself fell into the hands of Dositheus and
Sosipater, whom he besought with much craft to let him go with his life, because he had many of the Jews' parents, and the brethren of some of them, who, if they put him to death, should not be regarded.'' (2 Maccabees 12:12,24)
These three last were Paul's kinsmen after the flesh, as well as in the spirit; being of the same nation, and perhaps of the same tribe, and it may be of the same family; they are all three mentioned among the severity disciples: Lucius is said to be bishop of Laodicea in Syria, Jason of Tarsus, and Sosipater of Iconium; See Gill on Luke 10:1.
(a) Antiqu. l. 12. c. 5. sect. 1.

The apostle adds affectionate remembrances from persons with him, known to the Roman Christians. It is a great comfort to see the holiness and usefulness of our kindred. Not many mighty, not many noble are called, but some are. It is lawful for believers to bear civil offices; and it were to be wished that all offices in Christian states, and in the church, were bestowed upon prudent and steady Christians.

Timotheus, my work-fellow--"my fellow labourer"; see Acts 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [BENGEL].
and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Acts 13:1).
and Jason--See Acts 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth.
Sosipater--See Acts 20:4.

Timothy. We learn from Acts 20:4, that Timothy was with Paul at this time. He joins with other companions of Paul in greetings.
Lucius. Possibly, "Lucius of Cyrene" (Acts 13:1).
Jason. Possibly the one named in Acts 17:5.
Sosipater. The same name as Sopater. See Acts 20:4.
Kinsmen. Countrymen; Jews.
I, Tertius. Otherwise unknown. Paul dictated the letter, and Tertius acted as scribe.
Gaius, mine host. Paul baptized a Gaius at Corinth (1-Corinthians 1:14). The name occurs several times. He was noted for his hospitality.
Erastus the chamberlain. The city treasurer, hence a man of high position. The name occurs in Acts 19:22, and in 2-Timothy 4:20.

Timotheus my fellowlabourer - Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.