Romans 16:25

This is the only epistle of Paul which closes with a doxology. The doxology (see on Romans 14:23 ) stands at the close of this chapter in most of the very oldest MSS., and in the Peshito or Syriac and Vulgate versions. In a very few MSS. it is omitted or erased by a later hand. In many MSS. including most of the cursives, it is found at the close of ch. 14, and in a very few, at the close of both 14 and 16. Weiss ("Introduction to the New Testament") says that the attempt to prove its un-Pauline character has only been the result of extreme ingenuity. Stablish (στηρίξαι) See on 1 Peter 5:10. Mystery See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this. Kept secret (σεσιγημένου) Rev., more accurately, kept in silence. In Ephesians 3:9; Colossians 1:26, ἀποκεκρυμμένον hidden away, is used.

{7} Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the {l} mystery, which was kept secret since the world began, (7) He sets forth the power and wisdom of God with great thanksgiving, which especially appears in the gospel, and makes mention also of the calling of the Gentiles, to confirm the Romans in the hope of this salvation. (l) That secret and hidden thing, that is to say, the calling of the Gentiles.

He concludes all with an excellent doxology; wherein, first, he describes God, and then he ascribes eternal glory to him. He describes him by two of his attributes or perfections: the first is his power; He is able to establish you; i.e. in grace and in truth; to keep you from falling into sin and into error. The Scripture often attributes our establishment unto God: see 1 Thessalonians 3:13 2 Thessalonians 2:17 2 Thessalonians 3:3 1 Peter 5:10 . Our own weakness and Satan’s power are such, that unless God did establish us, we shonld soon totter and fall: see Romans 14:4 , and the notes there. Our establishment is further amplified by the instrumental cause thereof, which is the gospel; touching which, several things are here to be noted. First, he calls it my gospel, because he was the preacher and publisher thereof: see Romans 2:16 , and the notes there. Secondly, he calls it the preaching of Jesus Christ: which may be taken actively, for the preaching of our Lord himself; so the doctrine of salvation is called, the word that was spoken by the Lord, Hebrews 2:3 : see Matthew 4:23 Matthew 9:35 . Or rather passively, for the gospel which was preached concerning Jesus Christ: see Romans 1:1,3 , and the notes there. Thirdly: He calls it a mystery, which was kept secret since the world began, but now is made manifest: see parallel places, 1 Corinthians 2:7 Ephesians 3:9 Colossians 1:26 .

Some restrain this to the calling of the Gentiles; but it is better understood of the whole doctrine of the gospel, concerning the Trinity, the incarnation of the Son of God, &c., which. although it was in some sort made known under the Old Testament, yet, in respect of the present light and revelation, it was a hidden mystery.

Romans 16:25-27 . Now to him that is of power, Τω δυναμενω , that is able, to establish you according to my gospel — That is, in your belief of the great and important doctrines contained in it, particularly those that respect the gratuitous justification of Jews and Gentiles by faith. “These doctrines he calls his gospel, or good news, not in contradistinction to the good news of the other apostles, as Locke fancies, to the great discredit of the rest, whose doctrine was the same with Paul’s, so far as it went: but in opposition to the doctrines taught by the Judaizers, and other false teachers, who added the law to the gospel, on pretence that the gospel was defective in rites of atonement.” This is not all: he doubtless desired also that they should be established in the possession of all Christian graces, particularly in the faith whereby the just live and walk; in that hope of life eternal which is as an anchor of the soul, sure and steadfast; and in that love to God, his people, and all mankind, in which whosoever abideth, dwelleth in God, and God in him; and in all other graces comprehended in, or flowing from these.

He wished them to be established also in the steady, persevering performance of every Christian duty, whether toward God or man: or, in seeking glory, honour, and immortality; by a patient continuance in well-doing — By being steadfast, unmoveable, always abounding in the work of the Lord: according to the revelation of the mystery — Of the admission of the Gentiles into the church of God, without subjecting them to the law of Moses; which, as plainly as it was foretold in the prophets, was still hid from many even of the believing Jews, and is therefore called a mystery, (in allusion to the mysteries of the heathen, which used to be concealed from all but the initiated,) kept secret since the world began — Or, as χρονοις αιωνιοις σεσιγημενου , may be rendered, kept in silence from eternal ages; or in all former ages from the beginning of the world. But now is made manifest — By the preaching of the gospel; and by, or according to, the scriptures of the prophets, the meaning whereof is now set forth and elucidated by the revelation of the Spirit; not by chance, but according to the commandment (which is the chief foundation of the apostolical office) of the everlasting God — A more proper epithet could not be used. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity.

Romans 16:25-27 . The doxology. St. Paul’s letters, as a rule, terminate with a benediction, and even apart from the questions of textual criticism, connected with it, this doxology has given rise to much discussion. The closest analogies to it are found in the doxology at the end of Ephesians 3, and in Jude ( Judges 1:24-25 ); there is something similar in the last chapter of Hebrews ( Hebrews 13:20 f.), though not quite at the end; Pauline doxologies as a rule are briefer ( Romans 1:25 , Romans 9:5 , Romans 11:36 , Php 4:20 ), and more closely related to what immediately precedes. This one, in which all the leading ideas of the Epistle to the Romans may be discovered, though in a style which reminds one uncomfortably of the Pastoral Epistles rather than of that to which it is appended, would seem more in place if it stood where [42] [43] and an immense number of MSS. place it—after Romans 14:23 . It may represent the first emergence and conscious apprehension of thoughts which were afterwards to become familiar; but it cannot be denied that the many distinct points of contact with later writings give it, in spite of all it has of imposing, a somewhat artificial character, and it may not belong to the Epistle to the Romans any more than the doxology in Matthew 6 belongs to the Lord’s Prayer. [42] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M.

Verses 25-27. - G. Doxology. (For its original position, see above.) It may have been written by the apostle with his own hand. It differs, indeed, in form as well as fulness, from other autographic conclusions of his Epistles; but it is a suitable and grand ending of an Epistle of the peculiar character of this; summing up pregnantly in the form of a glowing thanksgiving the essential ideas of the whole Epistle, which had been more or less intimated in its preface. Verses 25, 26. - Now to him that is of power to stablish you according to my gospel ( i.e. the gospel committed unto me to preach ; cf. Romans 2:16 ; 1 Timothy 1:11 ; 2 Timothy 2:8 ), and the preaching of Jesus Christ ( i.e. , as appears from the use of κήρυγμα elsewhere, concerning Jesus Christ. or the announcement of Jesus Christ. The phrase seems to be added as declaring what Paul's gospel was, rather than as referring back to Christ's personal preaching), according to the revelation of the mystery (on the meaning of μυστηρίον , see note on Romans 11:25), which was kept secret (literally, kept in silence ) since the world began (literally, in times eternal ) , but is now made manifest, and through the Scriptures of the prophets (literally, prophetic Scriptures), according to the command. meat of the eternal God, made known unto all the nations unto the obedience of faith.

We have seen throughout the Epistle how the Scriptures of the Old Testament are referred to as foretelling the revelation in Christ of the long-hidden mystery (cf. also Romans 1:2 ); and it was through showing them to be fulfilled that, in all the apostolic preaching, the mystery , now manifested, was made known to all the nations; and this according to the commandment or appoint- merit of God, that the mystery should thus be now at last made known. Romans 16:25