[3] _Memuemai_: the verb whose root is that of _mysterion_, _mysterium_, "mystery." In the Greek world "mysteries" were systems of religious belief and practice derived, perhaps, from pre-Hellenic times, and jealously guarded from common knowledge by their votaries. Admission into their secrets, as into those of Freemasonry now, was sought by people of all kinds, from Roman consuls and emperors downwards; with the special hope of freedom from evil in this life and the next. St Paul's use of this phenomenon to supply language for Christian experience is beautifully suggestive. The knowledge of the peace of God is indeed an _open_ secret, open to "whosoever will" "learn of Him." But it is a secret, a mystery, none the less.
[4] The word _Christo_ should be omitted from the reading, though perfectly right as a note or explanation.--The _iochus_ is the forth-putting of the _dunamis_--the _action_ of the _faculty_. He is ready to act (or to bear) in a power always latent, always present, through his union with his Lord. The "all things" so met are, of course, the all things of the will of God, the choice of the Master for the servant in the way of circumstance and trial; not the all things of the mere wish or ambition of the servant.
[5] _Philippesioi_: the Greek form represents a Latin _Philippenses_, by which the residents in the _Roman "colony"_ would call themselves. So _Corinthiensis_ means not a born Corinthian but a settler at Corinth.--Greek tends to represent a Latin syllable -_ens_ by -_es_: so _Klemes_, _Clemens_.
[6] See Acts xvii. 1-15.
[7] On the Egnatian road. He made three stages of the distance; Amphipolis, Apollonia, Thessalonica.
[8] _Ton karpon ton pleonazonta eis logon hymon_. I venture to render these words as above, as a monetary phrase, relating to principal and interest. It is true that _karpos_ is not found used in the sense of interest, for which the regular word is _tokos_. But it would easily fit into the language of the money-market. And St Chrysostom's comment here seems to show that he, a Greek, understood it thus: _horas hoti ekeinois ho karpos tiktetai_ (_tokos_).
[9] For _osme euodias_ see Eph. v. 2. The phrase is common in the Septuagint to render the Hebrew "savour of rest," the fume of the altar pictorially represented as smelt by the Deity.
[10] This reference of _doxa_ seems better than that which would connect it only with the eternal future, the glory of heaven, and make the sentence mean that He would hereafter requite them there. He would indeed do so. But the phrase _pleroun pasan chreian_ hardly suggests that thought here.
[11] "Bishop Lightfoot . . . (_Philippians_, pp. 171-178) has shewn with great fulness of proof that 'the household of Caesar' was a term embracing a vast number of persons, not only in Rome but in the provinces, all of whom were either actual or former slaves of the Emperor, filling every possible description of office more or less domestic. The Bishop illustrates his statements from the . . . burial inscriptions of members of the 'Household' found . . . near Rome. . . . These inscriptions afford a curiously large number of coincidences _with the list in Rom. xvi._ . . . Amplias, Urbanus, Apelles, Tryphaena, Tryphosa, Patrobas, Philologus. . . . Bishop Lightfoot infers from this whole evidence the great probability that the 'saints' greeted in Rom. xvi. were, on the whole, the same 'saints' who here send greeting _from_ Rome. . . . Their associations and functions, not only in the age of Nero but in the precincts of his court, and probably (for many of them) within the chambers of his palace, give a noble view in passing of the power of grace to triumph over circumstances, and to transfigure life where it seems most impossible" (Note in _The Cambridge Bible for Schools and Colleges_). See also the writer's commentary on the Ep. to the Romans (_Expositor's Bible_), pp. 423-425.
[12] Read _meta tou pneumatos huon_, not _m. panton humon_.