Romans 16:24

The grace, &c.--a repetition of the benediction precisely as in Rom 16:20, save that it is here invoked on them "all."

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Act 13:1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Act 17:5, Act 17:6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Act 20:4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (Rom 16:22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal 6:11): pēlikois grammasi - with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (Rom 16:23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Act 20:4), or Gaius of Macedonia (Act 19:29), or rather Gaius of Corinth (Co1 1:14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church - one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Act 19:22), and is mentioned Ti2 4:20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.

Romans 16:21-27

21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

21. Salutant vos Timotheus, cooperarins meus, et Lucius et lason et Sosipater, cognati mei.

22. I Tertius, who wrote this epistle, salute you in the Lord.

22. Saluto ego vos Tertius, qui scripsi epistolam, in Domino.

23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

23. Salutat vos Gaius, hospes meus et Ecclesiae totius. Salutat vos Erastus, quaestor aerarius urbis, et Quartus frater.

24. The grace of our Lord Jesus Christ be with you all. Amen.

24. Gratia Domini nostri Iesu Christi sit cure omnibus vobis. Amen.

25. 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 mystery, which was kept secret since the world began,

25. Ei vero qui potens est vos confirmare secundum evangelium meum, et praeconium scilicet Iesu Christi, secundum revelationem mysterii, quod temporibus secularibus taciturn,

26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

26. Manifestatum nunc fuit, et per scripturas propheticas, secundum aeterni Dei ordinationem, in obedientiam fidel ad omnes gentes promulgatum, --

27. To God only wise, be glory through Jesus Christ for ever. Amen.

Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.

27. Soli sapienti Deo per Iesum Christum gloria in secula. Amen.

Ad Romanos missa fuit a Corinthe per Phoeben, ministram Cenchreensis ecclesiae.

21. 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. [483] 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. [484]

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. [485]

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:

[483] 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.

[484] 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.

[485] 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 conjunetive 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.

The grace of our Lord - This is the conclusion of Tertius, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22nd, 23rd, and 24th verses, without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends. There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of Rom 14:23, inserting it at the end of the 27th verse in that place. The reader who chooses may consult Wetstein and Griesbach on these discordances.

The grace of our Lord Jesus Christ be with you all. Amen. This verse is placed by the Syriac at the end of the chapter, and is wanting in the Ethiopic version, and in one ancient copy, being, excepting the word all, the same as at the end of Romans 16:20; but inasmuch as it is in all other copies, it ought to be repeated and stand here: the reason of the repetition may either be, because the former might be written by his amanuensis, and this with his own hand, as was usual with him in all his epistles, by which they might be known to be his, 2 Thessalonians 3:17; or the apostle having so great an affection for this church, knew not how to take his leave of them, but repeats his valediction again and again, as here, and in Romans 16:20. Romans 16:25 are placed in some copies, at the end of Romans 16:14, and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God.

These words are the very same which you had, , only the word all is added. Some have thought, that the former was written with the hand of Tertius, the scribe or notary, and this with the apostle’ s own hand. He seems to be like a loving and tender father, who bids his children farewell once and again; and being loth to leave them, returns a second and a third time to discourse with them.