, but that the word about the mystery of Christ should come and go from him, more and more publicly, attracting more and more people who hear and diligently accept this word; and whether he is in chains or free, he does not care about this. He has only one concern, which does not depart from his heart, that the word of the mystery of Christ should be spread; everything else does not occupy him.

Since the Epistle was written at the beginning of the bonds in Rome, it can be safely assumed that his speech here is about the successes of the gospel among the Romans. What mystery of Christ does the Apostle have in his mind? Not only the mystery of salvation in general in the incarnate Son of God and God, but even more the mystery of the calling of tongues into the spiritual heritage of the great forefathers and the formation of a single Church of God from Jews and pagans, called upon the Lord the Savior. He has already mentioned it above (see 1:26)

, calling it a mystery hidden from the ages and from generations. It is for this mystery that St. Paul is chiefly bound. In Jerusalem he was bound for destroying the laws of the fathers, that is, for preaching freedom from the laws of the law, and for placing the Gentiles on the same line with the Jews. Had it not been for this, there would have been no such fierce bitterness of the Jews against him, and perhaps there would have been no such bonds.

Why, when he said, "For her sake he is bound," of course, he understood the mystery of which he everywhere says that it has been entrusted to him, namely, to be with the tongue an heir and a steward, and a partaker of the promise of God concerning Christ Jesus (cf. Eph. 3:6). Verse 4. Let me show you as it befits me to speak. The word about that mystery became louder when they tied St. Paul for it.

To the questions: what is this, why did they tie him up? — everywhere the answer was heard: for the fact that he proclaims salvation to the Gentiles on an equal footing with the Jews. The mystery was thus revealed by the very bonds. The Apostle "pointed out the reason for his bonds; for he says: they make the preaching more explicit" (Blessed Theodorite). St. Chrysostom says: "You see, bonds are revealed, not hidden.

He was bound by all the Churches, and he, bound, edified thousands of Christians. Then he was loosed from bondage (rather than bound). He was in chains; but then its flow was all the faster." Or thus: pray that God will open the door for me to proclaim the mystery of Christ, that I may reveal to me as it befits me to speak. He asks to pray for the removal of all obstacles to manifest the mystery of Christ, as befits him.

And it behooves him to speak of it as he is commanded, that is, directing everything to destroy the mediastinum separating Jews and Gentiles, and to make up of both the Church, free from outward legality, but pure and blameless, serving the Lord in spirit. This is primarily the way in which it behooves him to reveal the mystery of Christ, the mystery of salvation in Him of all mankind.

By "as befits us, one can also understand the quality of preaching," that is, "with great boldness, concealing nothing" (St. Chrysostom), "without pretense and subterfuge" (Blessed Theophylact), openly, publicly, fearing nothing to speak about the salvation of the Gentiles on an equal footing with the Jews.   c) The civil life of Christians (4:5-6)   Civil life at that time was pagan.

Leaving church or home, a Christian inevitably entered into relations with unbelievers, whom the Apostle calls outsiders, those who are outside the company of the faithful. It is this meeting that St. Paul has in mind when he defines the social relations of the Christians of that time. In other Epistles he enters more fully into this subject, but here Chapter 4, verse 5 draws attention to only one point shown.

In wisdom go to those without, for time is redeeming. To the outside, that is, "to those who have not yet believed" (Blessed Theodorite). "For such are outside, that is, not our own, not of the same court with us; although they live in the same world as us, yet they are outside of the essence, as those who are far from both the Church and the Kingdom of God" (Blessed Theophylact). And in the sense that they can be considered external, that, however wise those who are outside of communion with Christ the Lord are, their life is essentially external; while the life of those who cling to the Lord is essentially internal, it is created and growing in the heart, it forms the hidden in the heart of man.

The wisdom of going to such is a prudent relationship with them, when, according to the rules of social and civil life, it is necessary to enter into relations with them. "The Apostle here calls prudence wisdom and commands us to behave prudently in relation to those outside" (Blessed Theophylact). What such prudence should consist of is indicated by the words: time is redeeming.

To redeem time means to act prudently, taking into account the circumstances and requirements of the time. It can be more directly expressed in the following way: everyone should act in such a way that, on the one hand, by the way of his action he does not irritate the pagans against him, but through himself and against the whole Christian society; and on the other hand, not to miss the opportunity to attract to faith those who show a predisposition to it, who are able to believe.

"Do not give them, says the Apostle, any reason to harm (yourself and the Church), but use all means for their salvation" (Blessed Theodorite). St. Chrysostom says: "What Christ said to His disciples, the Apostle Paul now inspires. What does Christ say? Behold, I send you as sheep in the midst of wolves: be wise as a serpent, and aim as doves (cf. Matt. 10:16)

; that is, be careful not to give them any reason to catch you. For this reason it is added: to the external, so that we may know that we do not need so much caution in relation to our own members as in relation to strangers; for there is more forbearance and love between brothers. But even here caution is needed, and even more so between strangers, because living between enemies and enemies is not the same as living between friends. Time, he says, is redemptive.