THE GREETINGS OF THE PAULINE CIRCLE TO THE CHURCH AT ROME, AND THE INVOCATION OF BLESSINGS BY PAUL HIMSELF. HIS DOXOLOGICAL SEALING OF THE GOSPEL FOR ALL TIME BY A REAL ANTIPHONICAL AMEN
Rom_16:21-27
A
21Timotheus my workfellow [saluteth you], and Lucius, and Jason, and Sosipater, my kinsmen, salute you [omit salute you]. 22I Tertius, who wrote this23[the] epistle, salute you in the Lord. Gaius mine host, and [the host] of thewhole church, saluteth you. Erastus the chamberlain [treasurer] of the city 24saluteth you, and Quartus a [our] brother. The grace of our Lord Jesus Christ be with you all. Amen.
B
25Now to him that is of power [who is able] to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret [in silence] since the world began [during eternalages], 26But now is made manifest, and by [through] the Scriptures of the prophets, according to the commandment of the everlasting God, [is] made known to all nations for [unto] the obedience of faith: 27To God only wise, be glory through Jesus Christ for ever [To the only wise God, through Jesus Christ; to whom be the glory for ever]. Amen.
[To The Romans.]
EXEGETICAL AND CRITICAL
A. The salutations.—B. The doxology, in conformity with the fundamental thought of the Epistle, in the form of a liturgical antiphony. The everlasting Amen of the Church as a response to the everlasting gospel of God, as an Amen: 1. To the proclamation of the. gospel in general; 2. To Paul’s proclamation of the call of the Gentiles; 3. T God's command to bear the gospel forth unto all nations, for the consummation of which our Epistle is designed.
A. Rom_16:21-24.
Rom_16:21. Timotheus. See Act_20:4; also the Encyclopædias.—Lucius. Not Luke (Origen, and others). “It is uncertain whether this is the Lucius of Cyrene in Act_13:1.”—Jason. Comp. Act_17:5.—Sosipater. Act_20:4. The identity is, at least, by no means improbable. [In regard to these three persons commentators differ. All three may be identical with those mentioned in the Acts, yet all the names were common, while Sosipater and Sopater (Act_20:4) may be the same name, without the identity of persons being thereby established.—My kinsmen,
óõããåíåῖò ìïõ
. See Rom_16:7; Rom_16:11. It seems probable that some relationship more close than that of fellow-Jew is here referred to.—R.]
Rom_16:22. Tertius. Probably an Italian (he has, without any ground, been identified with Silas; see Meyer). The writer of this Epistle, which Paul dictated to him. On other untenable hypotheses (a clean copy; a translation into Greek), see Meyer. It was natural that he should present his own salutation. [Tholuck considers this irregularity a corroboration of the genuineness of the chapter.—R.] Groundless suppositions: 1. Paul wrote from Rom_16:23 with his own hand (Rambach); 2. From Rom_16:23, Tertius wrote in his own name (Glöckler). [“Entirely groundless also is the view of Olshausen: Paul wrote the doxology immediately after Rom_16:20, but on a special and small parchment, the vacant side of which was used by the amanuensis, Tertius, in order to write Rom_16:21-24 in his own name;” Meyer. The internal evidence is altogether against this.—In the Lord,
ἐí êõñßù
. Wordsworth follows Origen in joining these words with what immediately precedes, as implying that the work of an amanuensis, not less than that of an apostle, is done “in the Lord.” Most commentators connect it with
ἀóðÜæïìáé
, which is preferable.—R.]
Rom_16:23. Gaius. Caius. See the Lexicons on the frequent occurrence of the name. The identity with the Caius in 1Co_1:14 is very probable; perhaps he is also the same person as the Caius in Act_20:4. Paul was now lodging with him, as he had already done with others.—Probably also a household congregation gathered in his house. [Or he may have been universal in his hospitality to Christians (Alford).—R.]
Erastus. The city treasurer. The same name in Act_19:22 and 2Ti_4:20 does not seem to denote the same person, unless, as Meyer remarks, Erastus had given up his position.—Quartus [
Êïýáñôïò
. This shows how the Greeks transferred the sound of the Latin Qu into their language.—R.] A brother in a general Christian sense.
B. Rom_16:25-27.
Rom_16:25. Now to him who is able to stablish you [
Ôῷ äὲ äõíáìÝíῳ ὑìᾶò óôçñßîáé
. To this dative, that of Rom_16:27 corresponds, all that intervenes being dependent in some way upon
äõíáìÝíῳ
. The real grammatical difficulty is therefore in Rom_16:27.—R.]
Óôçñßîáé
. See Rom_1:11; 1Th_3:2; 2Th_2:17. He is very solicitous that the Church in Rome be steadfast and faithful. He clothes his solicitude in the form of a liturgical antiphony, in which he again takes up the first Amen, in order to say Amen to the three solemn representations of the gospel of God, in the name of the Roman Church, and of all God’s churches in general. Comp. the liturgical meaning of the Amen in 1Co_14:16.
According to my gospel [
êáôὰ ôὸ åὐáããÝëéüí ìïí
]. According to this view of the doxology, we do not explain
êáôÜ
in reference to my gospel, but according to my gospel, as an antiphony to my gospel—and, mentally, for the first, second, and third time. If we mistake this liturgical form, this doxology becomes a network of exegetical difficulties. The first
êáôÜ
is explained by Meyer: may He establish you in relation to my gospel, that you may remain perseveringly true to my gospel. For other explanations, see the same author, p. 551 f. [Philippi, Alford, and others, agree, in the main, with Meyer: in reference to—i. e., in my gospel; He can establish you, or, “in subordination to, and according to the requirements of” (Alford), my gospel. Dr. Hodge prefers through, which is scarcely defensible lexically. Dr. Lange’s view of the preposition depends on his view of the doxology as a whole.—R.]
And the preaching of Jesus Christ [
êáὶôὸ êÞñõãìá Ἰçóáῦ ÷ñéóôïῦ
]. As it is not only spread abroad in his gospel, but also outside of it, in all the world. Explanations: 1. The preaching concerning Christ (Luther, Calvin, Tholuck, and Philippi); 2. The preaching which Christ causes to be promulgated through him (Meyer, and others); 3. The preaching of Christ during His stay on earth (Grotius).
According to the revelation [
êáôὰ ἀðïêÜëõøéí
. The
êáôÜ
is taken by Meyer, and others, as coördinate to the former one, and dependent on
óôçñßîáé
; by Tholuck, and others, as dependent on the whole opening clause, in the sense of in consequence of; by Alford, and others, as subordinate to
êÞñõãìá
.—R.] This is the specific designation of the universality of the gospel according to Paul’s view; Eph_3:3; Eph_3:9; Col_1:26, &c.—The mystery relates particularly to the freedom or national enlargement of the gospel. [Philippi, and others, unnecessarily limit mystery here to this enlargement of the gospel. It seems best to take it in its full meaning. See Rom_11:25.—R:]
Rom_16:26. [But now is made manifest,
öáíåñùèÝíôïò äὲ íῦí
. This is obviously in antithesis to the latter part of the preceding verse. The question respecting the relation of the clauses is, however, a difficult one. Beza, Flatt, Meyer, De Wette, and others, join these words closely with Rom_16:25, making the rest of this verse subordinate to
ãíùñéóèÝíôïò
. They render somewhat thus: “But which is made manifest in the present age, and by means of the prophetic Scriptures, according to the command of the everlasting God, is made known unto all nations, in order to lead them to the obedience of the faith.” Hodge, Alford, and others, join together the first part of the verse as far as “the everlasting God;” while Dr. Lange takes the third as coordinate to the first and second. Besides, there is room for a great variety of opinion in regard to the relation of the different phrases.—R.]
Through the Scriptures of the prophets [
äéÜ ôå ãñáöῶí ðñïöçôéêῶí
. The presence of
ôå
seems to favor the connection with what follows, but Dr. Lange renders “as through,” &c., thus adopting the other view.—R.] By this addition, Paul proves that this present revelation, whose special organ is Paul himself, is not neologically new, but according to the analogy of faith. Through the Scriptures of the prophets means, that their sense has now become fully clear.
According to the commandment of the everlasting God [
êáô
̓
ἐðéôáãὴí ôïῦ áἰùíßïí Èåïῦ
. See Textual Note3, on Dr. Lange’s rendering.—R.] Here Meyer’s view of the construction of
êáôÜ
scarce does not hold good any longer, and therefore he makes the third principal proposition as a supplement to the second: and by means of the prophetic writings according to the commandment of the everlasting God, &c. This commandment is the last form, the last word, because it brings very near to the Church at Borne the obligatory duty of interesting itself in the work of the world’s conversion. The commandment of the eternal God should, as an injunction continually resounding, find an eternal reëcho in the Amen of the Church.
Rom_16:27. To the only wise God, &c. [
ìüíù
̣
óïöῷ Èåῷ
,
ê
.
ô
.
ë
.] Meyer: “To the only wise God through Jesus Christ.” Curious words! Better: To the only wise God be the glory through Christ (Luther, Beza [E. V.] ). Yet the
ᾦ
opposes this view, if we refer it to Christ. The
ᾦ
, indeed, has been cancelled by Beza and Grotius, according to cursives 33, 72, and Rufinus; but it stands firm, and is also no obstruction to the proper construction of this doxology. For by all means there belongs to Christ, or the Lamb, the honor of unsealing the book of God’s mysteries, and in eternity the Church can utter thanksgiving and praise to Him for it in the Amen of the Church. Comp. Rev_5:12. [It must be added, however, that while the glory may be very properly ascribed to Christ, it is grammatically harsh to refer the relative
ᾦ
to Christ, since
Èåᾦ
is the leading word in this verse, and by implication throughout.—R].
Because the force of the last Amen was mistaken, many supposed that the Apostle was gradually led, by the parentheses, from the doxology to God, to the doxology to Christ (Tholuck, Philippi). Such a great obscurity would be a bad crown to his grand and clear work. Besides, the previous repetition
ìüíù
̣
óïöῷ Èåῷ
is against it. Other suppositions—that the
ᾦ
is a pleonasm, standing for
áὐôῷ
—as well as the proposed supplements, prove only that there must be a mistake in the whole conception of the doxology. We may regard it as removed by the liturgical construction of the conclusion corresponding to the fundamental liturgical thought of the Epistle. The Amen of eternity shall again ascend to God through Christ, just as the eternal gospel has come from God to man through Him. But we do not read
ôὸ ἀìÞí
, because the conclusion is not didactic, but a prayer.
[Dr. Lange thus avoids an anacoluthon, by making a double doxology, as it were—to God an eternally accordant Amen, to Christ the glory. It must be confessed that this view is novel, with scarcely an analogy in the New Testament or elsewhere; yet it is beautiful, poetic, and appropriate. For the Apostle, in closing such an Epistle as this, must have been filled with thoughts not less grand than these. Still, should we accept the view of Meyer, the thought remains grand, Pauline, and appropriate. (See Winer, p. 528, on the anacoluthon.) For he who had dived so deeply into the riches of the knowledge of God in Jesus Christ, might well close by declaring that God was revealed as absolute wisdom in Jesus Christ, and ascribe to Him, as such, the glory forever. And when, through the preaching of Jesus Christ, according to this gospel, the mystery of God’s love in Jesus Christ shall be made known to all nations, and they, through the knowledge of the revealed Scriptures, become obedient in faith, then to Him, whose wisdom shall be thus revealed, be all the glory. The true antiphonical Amen is pronounced by those who labor for and await that glory, who to-day, with uplifted heads, expect the final triumph, not less than he who closes his great Epistle in such confidence.—R.]
DOCTRINAL AND ETHICAL
1. See the Exeg. Notes.
2. The doxology is presented to God, as the only wise, in the same sense as His wisdom, in the economy of salvation, is glorified at the conclusion of chap. xi.
3. On the liturgical meaning of the Amen, comp. Deu_27:15 ff.; Psa_106:48; 1Ch_16:36; 1Co_14:16; but especiallyEph_3:21.
HOMILETICAL AND PRACTICAL
Rom_16:1-16
The abundance of apostolic salutations (Rom_16:1-16).—The Apostle’s good memory of his friends (Rom_16:1-16).—Phebe, a pattern for every Christian deaconess. 1. Every one, like her, should minister to the poor and sick in the Church of the Lord; 2. Every one, like her, should not teach God’s word, but bring it over, as Phebe brought the Epistle to the Romans to Rome (Rom_16:1-2).—The evangelical office of the deaconess arose from living faith: 1. In the apostolic Church; 2. In the Middle Ages; 3. At the present time.—How should our churches act toward the deaconesses?—He who exercises love may also lay claim to love (Rom_16:2).—Aquila and Priscilla, a Christian couple of the apostolic age; comp. Act_18:2; Act_18:26 (vers 3, 4).—Aquila and Priscilla contrasted with Ananias and Sapphira; comp. Act_5:1 ff.—The Christian Church originally a household church (Rom_16:5).—The family, the birthplace of Christian service in the Gentile world; comp. Act_10:17; Act_16:34; Act_16:40; Act_18:7; 1Co_16:19 (Rom_16:5).—The Marys of the New Testament. 1. Mary, the mother of our Lord; 2. Mary, the sister of the mother of Jesus; 3. Mary of Bethany; 4. Mary Magdalene; 5. Mary, the mother of John Mark 6. The Roman Mary (Rom_16:6).—See the Concordance.
The Marys of the New Testament grouped in pairs. 1. Two of them belong to the immediate family of Jesus; 2. Two are friends of our Lord; 3. Two are protectresses of His apostles (Rom_16:6).—The various yet well-considered designations of the individuals saluted by the Apostle: Helpers in Christ (Rom_16:3); well-beloved, my beloved, beloved (Rom_16:5; Rom_16:9; Rom_16:12); beloved in the Lord (Rom_16:8); approved in Christ (Rom_16:10); chosen in the Lord (Rom_16:13); sister (Rom_16:1).—The salutation with a holy kiss (Rom_16:16).—The holy kiss of fraternal fellowship, and the Judas-kiss of the betrayer (Rom_16:16).
Luther, on Rom_16:17 : This is said against all doctrines of men.
Starke: Christianity does not abrogate worldly transactions and external business, but rather directs them aright, and brings a blessing upon them (Rom_16:2).—Hedinger: How beautiful! Pious women in the service of the Church, taking care of widows, children, the poor, and the sick! Oh, how sadly has this zeal died out in the Church; every one is for himself in his own house! Yet who does not see the footprints of a God still living? (Rom_16:2.)
Spener: We see, at least, that women are prohibited from no spiritual employment, with the exception of the public office of the ministry (Rom_16:2).—With a holy kiss, without any wantonness, actual or imagined (Rom_16:16).
Heubner: Commendations of the Christian are very different from merely worldly ones, for they have a holy cause and a holy purpose (Rom_16:1-2).—Natural weakness, strengthened by grace, accomplishes much (Rom_16:6 ff.).—The true Christian must read all these names with hearty interest, even though we know but little or nothing of their works. Their names stand in the Book of Life.—Celebrity, so called, is something very ambiguous; the lowest faithful servant of Christ is more than the most admired worldly hero.—Pious souls can even wish to remain concealed,
ëáèåῖí
(Rom_16:5-6 ff.).—The kiss can be most unholy and most holy (Rom_16:16).
[Burkitt, on Rom_16:5-7 : O happy houses, and thrice happy householders, whose families are little churches for piety and devotion!—Observe: 1. That seniority in grace is a very great honor: and to be in Christ before others, is a transcendent prerogative. 2. That God will have the good works of all His saints, and the services especially which are done to His ministers and ambassadors by any of His people, to be applauded, valued, and recorded.—Henry: In Christian congregations there should be lesser societies, linked together in love and converse, and taking opportunities of being often together.—Doddridge: Many women have been eminently useful. The most valuable ministers have often been assisted by them in the success of their work, while their pious care, under the restraint of the strictest modesty and decorum, has happily and effectually influenced children, servants, and young friends; yea, has been the means of sowing the seeds of religion in tender minds, before they have been capable of coming under ministerial care.—Scott: We should hope the best of others, and commend what is good in their conduct.—Hodge: The social relations in which Christians stand to each other as relatives, countrymen, friends, should not be allowed to give character to their feelings and conduct to the exclusion of the more important relation which they bear to Christ. It is as friends, helpers, fellow-laborers in the Lord, that they are to be recognized.—Barnes: Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments.—J. F. H.]
Rom_16:17-27
Warning against disturbers of the Church. The Apostle pronounces against them: 1. With all frankness, designating them, a. as those who cause divisions and offences; b. whom the others should avoid, because they are not in Christ, but serve themselves, and deceive simple hearts by honeyed words and false speeches. 2. With all confidence in the members of the Church at Rome; because, a. their obedience is come abroad unto all men; b. he himself is glad on their behalf; c. but desires that they be very careful, wise unto that which is good, and simple concerning evil. 3. With the strongest hope in the God of peace, who he expects will shortly bruise Satan under the feet of believers (Rom_16:17-20).—On divisions and offences in the Church (Rom_16:17).—We can cause offence, not only by a bad life, but also by bad teaching (Rom_16:17).—Good words and fair speeches very easily deceive simple hearts (Rom_16:18).—Not every thing which tastes sweet is healthy, nor is every thing which has a pleasing sound true (Rom_16:18).
Wise unto that which is good, and simple concerning evil! Comp. Mat_10:16; 1Co_14:20 (Rom_16:19).—The God of peace conquers, Satan is trodden upon (Rom_16:20).—To God alone be glory through Jesus Christ forever! Amen (Rom_16:25-27).
Starke, Hedinger: Christians are not dumb blocks (Psa_119:100; Psa_119:104); but industrious, wise, zealous in that which is good, full of excellent counsel and wise execution. But it is owing to their godly simplicity and love that they do not understand wickedness, intrigues, and all kinds of low tricks (especially when men make themselves pleasant, according to the flesh, by shifting about, talking politics, and flattering with the cross of Christ), and are often deceived (Rom_16:19).
Spener: A lie cannot stand long, but must finally be exposed (Rom_16:20).
Bengel: In this whole Epistle the Apostle mentions the enemy but once; in all his Epistles he mentions Satan nine times, and the devil six times (Rom_16:20).
Lisco: Warning against deceiRomans Rom_16:1. Import; 2. Description of false teachers; 3. Ground of warning; 4. Comfort (Rom_16:17-24).—The ascription of praise to God, and the wish for His blessing. 1. The subject of the ascription of praise; 2. Its ground (Rom_16:25-27).
Heubner: The holiest union can be dissolved by evil desire and unbelief; the purpose of the evil spirit is always separation and destruction (Divide et impera!). This takes place especially by means of false teachers (Rom_16:17-18).—The world is wise in doing evil, and unskilful in doing good (Rom_16:19).—By God and His Spirit we can conquer Satan and his works. Christ has begun to destroy the works of Satan, though the task is not yet finished (Rom_16:20).
[Farindon: on Rom_16:20 : If the devil inspire evil thoughts, God is both able and willing to inspire good; and in all our trials, in all time of our tribulation, and in all time of our wealth, in the hour of death and in the day of judgment, His “grace is sufficient for” us.
[Jeremy Taylor: All people who desire the benefit of the gospel are bound to have a fellowship and society with these saints, and communicate with them in their holy things, in their faith, and in their hope, and in their sacraments, and in their prayers, and in their public assemblies, and in their government; and must do to them all the acts of charity and mutual help which they can and are required to; and without this communion of saints, and a conjunction with them who believe in God through Jesus Christ, there is no salvation to be expected: which communion must be kept in inward things always, and by all persons, and testified by outward acts always, when it is possible, and may be done upon just and holy conditions.
[Burkitt: God is only wise, because all wisdom is derived from Him; all the wisdom of angels and men is but a ray from His light, a drop from His ocean. Let the wisdom of God, in all His dealings with us and ours, be admired and adored by us; for all His works of providence are as orderly and perfect as His works of creation, though we perceive it not.
[Henry: Mark those that cause divisions; mark the method they take, the end they drive at; there is no need of a piercing, watchful eye, to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them; and especially that in them which causes these divisions and offences; those lusts on each side, whence come these wars and fightings. A danger discovered is half prevented.
[Scott: In order to maintain communion with the Lord and with His saints uninterrupted, avoid, with decided disapprobation, those persons who aim to prejudice believers against each other, to draw them off from faithful pastors, or to seduce them into strange doctrines, contrary to the simple truths of God’s word.
[Clarke: The Church of God has ever been troubled with pretended pastors, men who feed themselves, and not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil’s territories, and, by the power of Christ, make inroads upon his kingdom, and spoil him of his subjects. By sowing the seeds of dissensions, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches—for they affect elegance and good breeding—they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.
[Hodge: However much the Church may be distracted and troubled, error and its advocates cannot finally prevail. Satan is a conquered enemy with a lengthened chain.
[Barnes: Let men make peace their prime object, resolve to love all who are Christians, and it will be an infallible gauge by which to measure the arguments of those who seek to promote alienations and contentions.
[M’Clintock: There is nothing in religion incompatible with the natural affections. Nay, you will find that he who loves God most, has the strongest and most trustworthy love for kindred and friends. The human affections are purged of all dross by the fire of love to God. A heart full of charity prompts to all good and kind actions, just when they are called for. It will give tears, when tears and sympathy can bless or save; it will give sacrifice, when sacrifice can help or save some suffering soul. Earnest love to God must display itself in tender attributes, in good, kind, and gentle ministrations—in all forms of benevolence and personal sacrifice. And these things become the more easy, the more we know of the love of God.
[Homiletical Literature on Rom_16:17 : John Reading, Serm. (London, 1642); G. Croft, The Evils of Separation, Bampton Lect., 163; Johnson Grant, The Primitive Church, Disc. (1843), 204.—On Rom_16:19 : John Jortin, Religious Wisdom, Serm., vol. 1:300; Bishop Hurd, Sermons, Works, vol. 6:215; John Morley, Disc., 99; Joseph Hordern, The Christian’s Wisdom and Simplicity, Serm., 199; A. N. Darnell, Serm., 247; C. Simeon, Practical Wisdom Recommended, Works, vol. 15:592.—On Rom_16:27 : Charnock, The Wisdom of God, Works, vol. 2:146; Daniel Whitby, The Wisdom of God, Sermon on the Attributes of God, vol. 1:226; G. Burder, The Wisdom of God, Village Sermons, vi.—J. F. H.]
Footnotes:
Rom_16:21.—[The Rec., with D3. L., and a few minor authorities, reads:
ἀóðÜæïíôáé
.
à
. A. B. C. D1. F.:
ἀóðÜæåôáé
; adopted by Lachmann, Tischendorf, Meyer, Alford, &c, since the alteration to the plural (from the number of persons named) was so likely to occur.—The E. V. must therefore be emended as above.
Rom_16:24.—[This verse is wanting in
à
. A. B. C., and in other important authorities. In some cursives, and in some copies of the Peshito, it is found after Rom_16:27. D. F. L., Greek and Latin fathers, insert it here. It is rejected by Lachmann, Koppe, Reiche, Tregelles; bracketted by Alford; accepted by Meyer and Lange (Tischendorf varies). It wan not inserted to form a proper ending to the Epistle, since the authorities which omit it have the concluding doxology; but was probably omitted on account of the unusual combination of the benediction and doxology. So Dr. Lange, who makes the doxology a liturgical antiphony, expanding the “Amen” of this verse, and of course retains Rom_16:24-27 in this place.
Rom_16:25.—[The emendations are from the revisions of the Amer. Bible Union, Five Ang. Clergymen, and Noyes. Dr. Lange’s rendering is, in some respects peculiar: “But to Him, who can make you strong (Rom_1:11): According to (as an antiphony to) my gospel and the preaching of Jesus Christ,—according to the revelation of the mystery; that was kept in silence since eternal ages; but that has been now made manifest, as through the prophetical Scriptures;—according to the command of the everlasting God, made known among all nations for the purpose of their obedience of faith:
To the only wise God—
Through Jesus Christ, whose is the glory—
Into eternity an (accordant) Amen.”
It will be noticed that this differs from the usual view, in some of its details as well as in the liturgical view it presents. See further the Exeg. Notes.
Rom_16:27.—[On the concluding Doxology. (1) Rom_16:25-27 are found here, in
à
. B. C. D., Vulgate, Peshito, and other versions, in some fathers. So the Rec., Erasmus, Beza (eds. 3–5), Bengel, Koppe, Lachmann, Scholz, Fritzsche, De Wette, Rückert, Philippi, Tischendorf, Tholuck, Ewald, Meyer, Alford, Tregelles, Lange, and many others. (2) The stand after Rom_14:23 in L., nearly all cursives (Alford says 192), in the Greek lectionaries, in Chrysostom, Theodoret, Theophylact, &c. This position is accepted by Beza (eds. 1, 2), Grotius, Mill, Wetstein, Paulus, Eichhorn (and most of those who deny the integrity of the Epistle), but not by the latest critical editors. (3) They are found in both places in A. and a few cursives, which is indefensible. (4) They are omitted in D3. (or rather marked for erasure by the corrector) F. G. (both, however, leaving a space in chap. 14, as if intending to insert there), Marcion, some manuscripts in Jerome. Schmidt, Reiche, Krehl reject them as not genuine.—We inquire, then:
I. Is this Doxology genuine? A careful scrutiny of the external authorities as given above justifies the opinion of Alford: “Its genuineness as a part of the Epistle is placed beyond all reasonable doubt.” The few authorities which omit it altogether, seem to have done so with no intention of rejecting it. The variation in position is so readily accounted for, as to east little doubt on the genuineness. Nor is the internal evidence against it. The style is Pauline. Though the other Pauline doxologies are simpler, this was the close of the greatest Epistle. Reiche thinks that, owing to the personal character of chaps. 15, 16, the public reading closed with chap. 14; that then a doxology was spoken, which crept into the text at that point, and afterward was transferred to the close. But this is mere conjecture. (See Meyer.)
II. What, then, is its true position? We answer, without hesitation, at the close of chap. 16. (1) The weight, if not the number of diplomatic authorities favors this position. (2) In accounting for the variation, it is much easier to account for the change from this place to chap. 14, than for the reverse. The doxology forms an unusual conclusion; it was preceded by the usual closing benediction; the words
ὑìᾶò óôçñßîáé
would seem to point to the “weak” (chap. 14). Other theories are advanced, but this seems the simplest explanation of the change.—The repetition in some authorities is easily accounted for, since the early criticism could not decide where it properly belonged, and yet feared to reject; the omission arose from the same doubt (since F. G. both have a blank space in chap. 14).—Dr. Lange’s view of the connection renders extended critical discussion unnecessary.—R.]
[Subscription. That of the Rec. is probably correct, but not genuine.
à
. A. B1. C. D. G. have:
ðñὸò Ῥùìáßïõò
; to this B2. and others add:
ἐãñÜöç ἀðὸ Êïñßíèïõ
; G.:
ἐôåëÝóèç
.—R.]
[Comp. Van Oosterzee (Lange’s Comm.), 1 Timothy Introd., § 1.—R.]
[The ground of this supposed identity is that the Hebrew word answering to the Latin Tertius (
ùְׁìִéùִׁé
) sounds like Silas. But the latter is a contraction from Silvanus.—R.]
[Of these, (3) seems most untenable. (1) makes this phrase an extension of the preceding one; (2) an explanation of it. They are not, however, contradictory of each other. Dr. Lange seems really to combine them.—R.]
[The sense is accordingly much the same, whether this phrase limit “made manifest” or “made known.” In the former case, the thought is supplementary: “It is made manifest in these gospel times, and that, too, by means of the prophetic writings;” in the latter, more emphasis would rest upon it. It is objected to the latter, that the writings of the prophets were not actually the means employed in the universal diffusion of the gospel; to the former, that there is an incongruity in thus speaking of a mystery “kept in silence,” and yet made manifest now by writings of the earlier date. Either of these may be readily met. On grammatical grounds the preference should be given to the connection with what follows, unless Dr. Lange’s syntax be adopted, which, by taking the following Kara as coordinate to the previous ones, precludes this view.—R.]
[If Dr. Lange’s view be not accepted, then Meyer’s is to be preferred: This general making known took place: (1) By means of the prophetic Scriptures; (2) According to the command of God; (3) For the establishment of the obedience of faith; (4) Among all nations. So most commentators.—The word
áἰùíßïõ
, everlasting, has been deemed superfluous; yet it seems specially appropriate.—“The first
åἰò
indicates the aim—in order to their becoming obedient to the faith: the second, the local extent of the manifestation” (Alford).—R.]
[“To God, who through Christ appears as the only wise; so wise, that, in comparison with Him, the predicate wise can be attributed to no other being, the absolutely wise;” Meyer. This view now meets with much favor.—R.]
[Hodge: “To the only wise God, through Jesus Christ, to Him, I say, be glory forever.” So Stuart, taking
ᾧ
in the demonstrative sense.—R.]
