The Western text omits the grace benediction in v. 20 and has an almost identical formula here in v. 24, affecting how many times and in what location(s) the prayer-wish occurs in the final chapter. The earliest extant witnesses omit v. 24.1 It is plausible that the grace benediction was moved from v. 20 to the end of corrupted, shorter-ending manuscripts, resulting in conflation in later copies.2 The heretic Marcion of Sinope (ca. 85-160), traditionally believed to be the son of Philologus (v. 15), cut out the last two chapters of Romans in his abbreviated NT canon,3 allowing for the production of defective manuscripts thereafter.
“Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen” (Romans 16:25-27, ESV).
These verses are missing or occur at different places in a handful of manuscripts,4 probably due to the defective copies noted above. While some argue that a better placement is immediately after 14:235 or 15:336 or suspect altogether,7 there is no conclusive or convincing reason to dismiss the text and its present location as the apostle’s own ending to an otherwise incomplete letter.8 Although Pauline doxologies are typically briefer (1:25; 9:5; 11:36),9 Romans begins with an unusually lengthy opening address and concludes similarly, reaffirming the main ideas developed throughout.
The unidentified one who “is able” [δυναμένῳ] “to strengthen” or “to establish”10 [στηρίζω] is already understood as God (cf. vv. 20, 26, 27), who “is able” [δυνατέω] (14:4) by his divine “power” [δύναμις] (1:4, 20; 9:17; 15:13, 19),11 manifested via the gospel (1:16) and the spiritual gift Paul hopes to impart “to strengthen [στηρίζω] you” or “that you may be established”12 (1:11). Once again this is “according to” [κατά]13 “my gospel” [τὸ εὐαγγέλιόν μου] (cf. 1:9, 16; 2:16)—the message Paul consistently teaches (1:15; 15:16, 19, 20)—and “the preaching” [τὸ κήρυγμα] (cf. the verbal form 10:8, 14, 15) “of Jesus Christ [Ἰησοῦ Χριστοῦ],” the gospel’s main subject (1:4, 6, 7, 8).14
Providing an inspired commentary on the more enigmatic 11:25-32, spiritual formation is “according to” [κατά] the “revelation” [ἀποκάλυψις] (cf. 2:5; 8:19; verbal, 1:18; 8:18) of the “mystery” [μυστήριον], something once hidden but now revealed.15 What Paul proclaims is not humanly devised or discovered but divinely “disclosed” [φανερόω] (cf. 1:19; 3:21). The extended period during which the previously unknown mystery gradually unfolded—the “long ages” or “times of the ages” [χρόνοις αἰωνίοις]—reinforces the unbounded eternality of God and his purpose (cf. 2:7; 5:21; 6:22, 23; 16:25, 26); “now” [νῦν] is presently in the current age (cf. 3:26; 5:9, 11; 6:19, 21; 8:1, 18, 22; 11:5, 30, 31; 13:11).16
In addition to oral preaching,17 God’s revelation has come “through” [διά] “prophetic writings” [γραφῶν προφητικῶν]. The adj. “prophetic” [προφητικός]18 refers to what has been transmitted by a “prophet” [προφήτης] (cf. 1:2; 3:21; 11:3),19 a spokesperson for God, one through whom a “prophecy” [προφητεία] (cf. 12:6) has been communicated,20 whether forthtelling a currently applicable message or predictive foretelling beyond the present.
The focus here concerns what has been conveyed by way of “writings” [γραφῶν] or “scriptures”21 (cf. 1:2; 4:3; 9:17; 10:11; 11:2; 15:4). These most certainly involve the sacred writings of the OT (quoted approx. sixty-eight times in Romans, with many more allusions and verbal parallels),22 which continue to be historically, prophetically, and instructionally useful (cf. 15:4).
Further, Paul himself has been producing inspired documents (with more to come) that are later said to be among “the rest of the scriptures” [τὰς λοιπὰς γραφάς] (2 Pet. 3:15-16).23 And in Paul’s final apostolic manuscript, Timothy is reminded of “the sacred writings” [τὰ ἱερὰ γράμματα] he has known from childhood, then the apostle speaks of “all scripture” [πᾶσα γραφή] having been “God-breathed” [θεόπνευστος] (2 Tim. 3:14-16).24 It is significant that in the previous correspondence to Timothy (1 Tim. 5:18), Paul has quoted as “scripture” both Deuteronomy 24:4 and Luke 10:7, not reciting spoken words or oral tradition but what has been put into written form [ἡ γραφή]. The NT canon was obviously forming much earlier than many critical scholars seem willing to concede.
Through these prophetic writings the gospel message “has been made known” [γνωρισθέντος – aorist participle – simple statement of fact] (cf. 9:22, 23), both in the OT (1:3; 3:21b)25 and continuing in the NT (15:15),26 “to all nations” [εἰς πάντα τὰ ἔθνη] (cf. 1:1-5; 4:16-18). This is “according to the command [ἐπιταγὴν]27 of the eternal [αἰωνίου]28 God” (cf. 1:1-17), an apparent allusion to the Great Commission.29 The divine purpose is “unto” or “for” [εἰς]—“to bring about”—the “obedience of faith” [ὑπακοὴν πίστεως], drawing the letter to a close with the opposite end of the inclusio with which it opened (1:5), providing bookends that define “faith” throughout the letter as a demonstrably active faith that obeys.30
This closing doxology, which starts by affirming God’s power, ends with lauding his wisdom (cf. 11:33). The Christian’s monotheistic faith (cf. 3:30)31 acknowledges “the only wise God,” with access to him and his wisdom (v. 19), power (v. 25), and saving grace (v. 20) “through” [διά] the mediatorial work of “Jesus Christ” (cf. 1:8; 2:16; 3:24; 5:1, 11, 17, 21; 7:4, 25). An irrepressible outburst of adulation is therefore elicited, ascribing to the heavenly throne “glory” [ἡ δόξα] (cf. 11:36; 15:6-7), a term the apostle uses primarily of God in the highest sense of honor and praise.32
With unending veneration, the expression “forevermore” [εἰς τοὺς αἰῶνας] (cf. 1:5; 9:5; 11:36) is an attempt to convey eternality, without end.33 “And while [Paul] praises the might and wisdom of God, he knows, with heartfelt approbation, that the song of praise will go up for ever.”34 The final “Amen” [ἀμήν] (cf. 1:25; 9:5; 11:36; 15:33)35 is an affirmation of truth, signifying “truly” or “so be it.” With this concluding thought, what has been described as “the most profound work in existence”36 comes to an end.
--Kevin L. Moore
Endnotes:
1 See C. K. Barrett, Romans 281 n.1, 286; C. E. B. Cranfield, Romans 2:808; J. D. G. Dunn, Romans 2:901; F. Godet, Romans 501; B. M. Metzger, Textual Commentary (2nd ed.) 476.
2 W. Sanday and A. C. Headlam, Romans 431.
3 Origen, Commentary on Romans 10.43, trans. Rufinus.
4 Missing from Greek-Latin F and G (9th cent.), 629 (14th cent.), and Latin Hier (late 5th cent.); located immediately after 14:23 in Ψ, 0209 and a few minuscules, after 15:33 in P46and 1506, or both places in others. For more discussion, see B. M. Metzger, Textual Commentary (2nd ed.) 470-73, 476-77; cf. also NET footnote.
5 C. E. B. Cranfield, Romans 2:808-13; J. Denney, “Romans” 2:723-24.
6 P. W. Comfort, A Commentary on the Manuscripts and Text of the NT 312-16.
7 C. K. Barrett, Romans 10-13; C. H. Dodd, Romans xiv-xxiv; J. A. T. Robinson, Wrestling with Romans 2-5, 147.
8 Supported by the weight of manuscript evidence and the striking parallels to the rest of the letter. “But could he, having reached the close of such a writing, fail once more to lift his eye upward and invoke on this work, the gravity of which he knew, and on the church for which it was intended, the blessing of Him who alone truly builds up and strengthens? …. In the somewhat exceptional presence of a doxology at the end of this letter, there is therefore nothing which of itself can inspire the least suspicion” (F. Godet, Romans 502). See also F. F. Bruce, Romans 23-30; D. A. Carson and D. J. Moo, An Introduction to the NT 398-401; D. J. Moo, Romans 5-9, 936-37; J. A. Fitzmyer, Romans 44-65; H. Gamble, Textual History 96-142; “Redaction” 403-18; J. Murray, Romans 2:262-68; C. J. Roetzel, Letters 103-104. The NA28/UBS5 text includes these verses in square brackets.
9 Note also Gal. 1:5; Phil. 4:20. The comparability to Eph. 3:20-21; 1 Tim. 1:17; 6:15-16; 2 Tim. 4:18b (cf. Heb. 13:20-21; Jude 24-25) has prompted liberal critics to question Pauline authorship. But note also Rom. 11:25-29; 1 Cor. 2:6-9; 15:51.
10 ASV, Darby, Douay-Rheims, LSV, MEV, NASB, NIV, NKJV, WEB. “The particle δέ, now, serves here to form the transition from the weak man who has just been writing, to the Almighty God, who can act” (F. Godet, Romans 502).
11 Note also the adj. δυνατός (“strong,” “able,” “powerful”) with reference to God (Rom. 4:21; 9:22; 11:23) and his faithful ones (12:18; 15:1).
12 ASV, Darby, LSV, NASB, NKJV, WEB.
13 M. J. Harris observes that a repeated preposition sometimes expresses more than one sense in the same sentence or series of statements with the same case. He notes that in vv. 25-27 there seems to be three uses of κατά, conveying conformity, cause, and instrumentality, along with two uses of διά (instrumentality, agency) and three uses of εἰς (purpose, reference, goal) (Prepositions and Theology 41-42).
14 The double moniker “Jesus Christ,” without the added title “Lord,” occurs in Rom. 1:6, 8; 3:22; 5:15, 17; 16:25-27.
15 Cf. 1 Cor. 2:1, 7; 4:1; Eph. 3:3-9; Col. 1:26.
16 “The µυστήριον here referred to is God’s world-embracing purpose of redemption, as it has been set out conspicuously in this epistle…. The Gospel as Paul understood it was a µυστήριον, because it could never have been known except through Divine revelation” (J. Denney, “Romans” 724).
17 The particle τε (“and” or “also”), when use by Paul, is mostly in Romans (eighteen times); only three in 1 Corinthians, twice in 2 Corinthians, and once each in Ephesians and Philippians.
18 The only other occurrence of this adj. in the NT is 2 Pet. 1:19 with reference to “the prophetic word” [τὸν προφητικὸν λόγον] taught by the apostles and confirmed by “prophecy of scripture” [πρῶτον γινώσκοντες] (vv. 20-21).
19 In addition to the OT prophets, there were also prophets of God during the NT era (1 Cor. 12:28-29; 14:29-32; Eph. 2:20; 3:5; 4:11-16; Rev. 18:20; 22:8). Note involvement in writing (Eph. 3:3-6).
20 Cf. 1 Cor. 12:10; 14:6, 22; 1 Thess. 5:20; 1 Tim. 1:18; 4:14; 2 Pet. 1:20-21; Rev. 1:3; 19:10; 22:10, 18, 19. Note explicit conveyance in writing (2 Pet. 1:20; Rev. 1:3; 22:10-19).
21 ASV, CSB, NASB, NET, N/KJV, WEB. The English word “scripture” is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” Note throughout Romans Paul’s use of the perfect passive indicative formula, “it is written” [γέγραπται] (1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21).
22 E. E. Ellis, Paul’s Use of the OT 150-85; C. G. Kruse, “Paul’s Use of Scripture in Romans,” in Paul and Scripture 10:77-92. J. Denney observes that for Paul the collection of OT writings “was essentially a Christian book. His gospel was witnessed to by the law and the prophets … and in that sense the mystery was made known through them. But their significance only came out for one—who had the Christian key to them—the knowledge of Christ which revelation had given to Paul” (“Romans” 724).
23 Note also what was already established in the Petrine letters concerning divinely inspired writings (1 Pet. 1:10-12; 2 Pet. 1:19-21; 3:1-2).
24 On the Pauline authorship of the Pastorals, see K. L. Moore, A Critical Introduction to the NT 177-80.
25 Cf. Matt. 1:22-23; Luke 24:27, 44-48; John 5:46; Acts 8:30-35; 10:43; 13:22-41; 15:14-18; 17:2-3, 10-12; 18:28; 24:14; 26:22-23; 28:23; 1 Cor. 10:11.
26 See comments v. 26; cf. John 20:30-31; 21:24; 1 Cor. 4:6, 14; 5:9, 11; 14:37; 2 Cor. 1:13; Eph. 2:19–3:11; Phil. 3:1; 2 Thess. 3:17; 1 Tim. 3:14-16; 1 Pet. 5:12; 2 Pet. 3:1, 15-16; 1 John 1:4; 2:1, 7-26; 5:13; Jude 3; Rev. 1:3, 11, 19. The messianic prophecies and promises of the OT are in the NT “revealed in fulfilment and operation” (J. Murray, Romans 2:242).
27 The noun ἐπιταγή refers to an authoritative command, mandate, injunction (cf. 1 Cor. 7:6, 25; 2 Cor. 8:8; 1 Tim. 1:1; Tit. 1:3; 2:15).
28 On the adj. αἰώνιος (“age-lasting” or “eternal”), see comments v. 25. The expression “eternal God” conveys a common OT concept (cf. Gen. 21:33; Deut. 33:27; Psa. 90:2; Isa. 9:6; 26:4; 40:28; Jer. 10:10; Hab. 1:12) but Paul’s use here is the only occurrence in the NT.
29 Cf. Matt. 13:11, 17, 35; 28:18-20; Mark 16:15-16; Luke 24:45-48; Acts 1:1-8; 10:42; 15:17-18; Eph. 3:1-12; Col. 1:23-29; Tit. 1:1-3; 1 Pet. 1:10-12.
30 This is in stark contrast to the stubborn resistance described in Rom. 2:5-8; 10:3, 16.
31 Mark 12:29, 32; John 5:44; Acts 7:35; 17:23; 1 Cor. 8:4, 6; Gal. 3:20; Eph. 4:6; 1 Tim. 2:5; Jas. 2:19.
32 BDAG 257-58; cf. Rom. 1:23; 3:7, 23; 4:20; 5:2; 6:4; 9:23a; 11:36; 15:7; 16:27. When used of Christ, the focus is either the final glory or the manifestation of God’s glory (1 Cor. 2:8; 2 Cor. 3:18; 4:4; 8:19, 23; 2 Thess. 2:14; Tit. 2:13). See J. D. G. Dunn, Theology of Paul the Apostle 259 n.134.
33 The added τῶν αἰώνων in a number of manuscripts, expressing “an interminable accumulation of endless ‘ages’ (αἰῶνες)” (M. J. Harris, Prepositions and Theology 95; citing H. Sasse, TDNT 1:199), is probably due to the common extended formula in other doxologies (Gal. 1:5; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; Heb. 13:21; 1 Pet. 4:11; 5:11; plus thirteen in Revelation), so the addition in Romans “was as natural for scribes as it would have been unusual for them to delete the words had they been original” (B. M. Metzger, Textual Commentary [2nd ed.] 477).
34 J. A. Beet, Romans 379.
35 With textual variation, note also Rom. 16:20, 24 (LSV, N/KJV, WBT, YLT).
36 S. T. Coleridge, Table Talk. 2nd ed. (London: John Murray, 1836): 237.
Related Post: Greetings from Christian Friends (Rom 16:21-23): Part 2
Image credit: https://christianpublishinghouse.co/2017/05/10/how-were-the-scribes-who-copied-the-new-testament-in-antiquity-and-what-were-their-tools-and-materials/
No comments:
Post a Comment