Romans 16:17-27 - In Depth Bible Commentaries

A CRITICAL WARNING AND A GREAT ASSURANCE
Romans 16:17-20, Greek Text with Translation
16.17 Parakalw/ de. u`ma/j( avdelfoi,( skopei/n tou.j ta.j dicostasi,aj kai. ta. ska,ndala
para. th.n didach.n h]n u`mei/j evma,qete poiou/ntaj( kai. evkkli,nete avpV auvtw/n\ 16.18 oi` ga.r
toiou/toi tw/| kuri,w| h`mw/n Cristw/| ouv douleu,ousin avlla. th/| e`autw/n koili,a|( kai. dia. th/j
crhstologi,aj kai. euvlogi,aj evxapatw/sin ta.j kardi,aj tw/n avka,kwnÅ 16.19 h` ga.r u`mw/n
u`pakoh. eivj pa,ntaj avfi,keto\ evfV u`mi/n ou=n cai,rw( qe,lw de. u`ma/j sofou.j ei=nai eivj to.
avgaqo,n( avkerai,ouj de. eivj to. kako,nÅ
16.17 But then I exhort you, brothers, to watch out (for) those who are causing the
divisions and the causes of stumbling, contrary to the teaching which you learned, and turn away
from them. 16.18 For those such as these are not serving the Lord of ours, Christ, but rather
their own belly, and through the(ir) kind speech and flattery are deceiving the hearts of the
innocent people. 16.19 For your obedience became known to everyone. Over you people,
therefore, I rejoice; but then I want you to be wise people for the good, and then harmless for the
evil.
16.20 o` de. qeo.j th/j eivrh,nhj suntri,yei to.n satana/n u`po. tou.j po,daj u`mw/n evn ta,ceiÅ
~H ca,rij tou/ kuri,ou h`mw/n VIhsou/ meqV u`mw/nÅ
16.20 But then the God of peace will shatter the adversary beneath your feet with speed.
The gracious favor of our Lord, Jesus (is) with you!
A CRITICAL WARNING AND A GREAT ASSURANCE
Romans 16:17-20, Translation with Footnotes
1587 1588 1589 1590
16.17 But then I exhort you, brothers, to watch out (for) those who are
1587
As we look at verses 17-20, we see Paul in verses 17-19 issuing a surprising, but
critical warning against a certain type of Christian leaders who will not further the cause of Christ,
but rather will bring division to the followers of Christ, tripping them up rather them leading them
into the mission and ministry of Christ. It is a warning that is repeated in many other places in
scripture, and one that we need to consider very carefully.
Then, immediately following this critical warning, in verse 20, we see Paul express a great
assurance–it is the assurance that God, the great Lord of History, will lead His faithful people to
peace, filling their lives with the gracious favor of the Lord Jesus! What an assurance!
Paul’s warning against false teachers in verses 17-19 , comes unexpectedly and
somewhat surprisingly, since Paul has said nothing about false teachers before this in his
letter–and coming here as it does, seems like an after-thought. Moo states that this section “is
858
(continued...)

1587
(...continued)
not typical of Paul’s letter endings; only here does he launch into an attack on false teachers, an
attack, moreover, that interrupts Paul’s greetings (verses 3-16, 21-23)...
“Paul has not said anything in the letter to this point that would suggest that there was any
problem with false teachers...[He may have] delayed specific mention of false teachers to this
point because they had not yet come to Rome and / or because Paul had just heard about the
threat...Identifying these false teachers [specifically] is almost impossible...They are divisive, selfcentered,
persuasive, teach what is contrary to the gospel, and must therefore be avoided at all
costs...” (Pp. 928-29)
Wright states “Perhaps, as Paul thinks and prays about these small house-churches, he
has had a sudden stab of anxiety. Do they, he wonders, need to be warned that there are fierce
wolves on the loose, who will not spare the flock...?” (P. 764)
As Paul gathered the leaders from the Church at Ephesus for his final meeting with them,
he warned that “...After my departure savage wolves will come in among you, not sparing the
flock; and from among your own selves men will arise, speaking perverse things, to draw away
the disciples after them.” The warning that Paul gives here at the close of Romans is very similar
to that warning.
Scholars such as Cranfield and Moo have attempted to name the false teachers
specifically, suggesting especially “Gnostics” and “Judaizers.” But Paul does not give them any
specific name or doctrine–the false teachers are those who do not live true to the good news, they
are selfish, serving their own interests, not committed to the furtherance of the ministry and
mission of Jesus–by whatever name they may be called. This is the warning we need to hear, not
to think of those who, for example, teach people to observe the wrong date for Easter, or who are
mistaken in their teaching concerning the “form” of Jesus in relation to God. They are false
teachers because they live by a false life-style and purpose in life–and that can happen to any
leader, whether “orthodox” or “unorthodox”!
Who are the “false teachers” in our own time? They are self-styled Christian leaders,
whether Catholic or Protestant, whether conservative or liberal, who are not committed to living by
the gospel, who are serving their own self-interests, who are not seeking to share in the mission
and ministry of Jesus Christ. They need no more specific identity. The mark of the true Christian
leaders is that they are committed, heart and soul, to Jesus as Lord of their lives, and that they
are seeking in every way possible to them, to further the Kingdom of God!
1588 st
The 1 person singular, present indicative active verb parakalw/, parakalo, “I exhort,” is
st
changed to the synonymous 1 person singular, present indicative active verb evrwtw/, eroto, “I
ask,” “I request,” by the first writer of Bezae and the entire Latin tradition.
This variant reading hardly changes the meaning of Romans.
1589
Here again Paul uses the plural noun avdelfoi, adelphoi, “brothers,” but obviously in a
(continued...)
859

1589
(...continued)
broad sense to include all of these women he has just named, and therefore it is fully justified to
translate in a broad term such as “family members,” or as New Revised Standard and others
give it, “Brothers and Sisters.”
1590
The present active infinitive verb skopei/n, skopein, “to watch out for,” is changed to the
nd
phrase avsfalw/j skopei/te, asphalos skopeite, using the 2 person plural imperative, “carefully
watch out for,” by Bezae, F, G, the Old Latin Manuscripts a (see), m and Speculum, Pseudoth
Augustine (5 century A.D.)
The variant reading only emphasizes the meaning of the original text.
What does Paul mean by his use of the verb skopei/n, skopein, “to pay close attention
to”? Sometimes this “paying close attention to” is in order to imitate what those being observed
are doing (see Philippians 3:17); but here in Romans 16:17 it is meant in the sense “in order to
turn away from them.” Similar warnings are found in Paul’s other writings at:
1 Corinthians 5:9-13
Do you not know that the unrighteous will not inherit the kingdom of God? Do not
be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor
sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will
inherit the kingdom of God. And such were some of you. But you were washed, but you
were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of
our God. (New King James)
Note that in 2 Corinthians 2:1-8, Paul adds that after a period of removal from the church
body, the man should be forgiven and comforted, as the church reaffirms its love for him.
2 Corinthians 11:13-15, where Paul warns against men who are]
“false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder,
for even Satan disguises himself as an angel of light. Therefore it is not surprising if his
servants also disguise themselves as servants of righteousness, whose end will be
according to their deeds.”
Philippians 3:2, 18-19
“Beware of the dogs, beware of the evil workers, beware of the false circumcision...
“For many walk, of whom I often told you...that they are enemies of the cross of
Christ, whose end is destruction, whose god is their appetite, and whose glory is in their
shame, who set their minds on earthly things.”
860
(continued...)

1591 1592 1593
causing the divisions and the causes for stumbling, contrary to the teaching which you
1590
(...continued)
That is, Paul warns that there are immoral people even inside the church, who refuse to
repent of their evil ways, and who continue to deny the teaching and mission of Christ by their lifestyle–the
church must withdraw from such people, for their own good; but at the same time,
always be willing to receive them back into their midst, as soon as they turn from their evil ways.
He also warns that there are false leaders, who seek to take advantage of believers,
pretending to be doing God’s will, but in fact following their own selfish programs, whose real god
is their own appetite, their gaining of earthly wealth. Paul’s warning here in Romans 16:17-18 is
very similar–there are people who create divisions in the church, and cause others to stumble–
who, in spite of their fine words and claims. are in fact serving their own appetites, and deceiving
the hearts of innocent people, for their own selfish gain. Watch for them–be on guard against
them! Don’t make the mistake of thinking that everyone who claims to be a Christian leader is
truly such!
The fact of Christian history is that the church throughout the centuries has been subjected
to exactly this kind of danger, again and again, as self-proclaimed “Christian Leaders” have
arisen, taking advantage of innocent people, as they “feather their own nests,” and as they get
others to support their own selfish programs, with no real concern for Jesus Christ and the
Kingdom of God. It is a warning that we need to pay attention at all times and in all places!
1591
The noun dicostasi,aj, dichostasias, means “standings apart,” “quarrels,” “disputes.”
Paul warns that there will be people in the midst of the Church who will sow discord among
them, causing them to “stand apart” from one another, and so to become divided. Such people
are to be watched carefully and turned away from--lest the wonderful gift of Christian unity and
oneness in Christ’s mission to the world be destroyed.
When the good news of God’s saving acts in Jesus Christ is proclaimed, and people
respond to that message in the obedience of faith, there the Church of Jesus Christ is born,
wherever that good news is preached. And when believers in the good news seek to do the
works of Jesus Christ–reaching out to the unlovely, feeding the hungry, proclaiming good news to
the poor, they are united as one people, rapidly reaching out to all people, of all races and
nationalities, bringing peace and hope to this hurting world.
But just as soon as selfish leaders arise in the heart of the Church, leaders who have their
own programs to promote, division quickly rears its ugly head. We should think of how powerful
the early church was while it was suffering under the Roman Government–having to meet in
house-churches, and in underground caves, becoming willing martyrs for their faith, but constantly
loving and serving others. Self-serving people didn’t want to share in such a movement! It was a
powerful, united movement, which allowed all sorts of beliefs and understandings and practices to
exist side by side, just as long as there was loyalty to that basic, founding faith that had called the
church into being–the good news of Jesus Christ, and its call to share in His mission and ministry.
861
(continued...)

1591
(...continued)
But when the Roman Emperor Constantine made Christianity the official religion of the
Roman Empire, and placed the power of the sword into the hands of Christian leaders, and
ordered the Christian leaders to write out a creed, and to practice the same rituals of worship all
over the Roman Empire, all sorts of divisions began to sharply divide the once united followers of
Jesus.
Instead of being content with simply believing the good news of God’s saving acts in Jesus
Christ, and doing everything in their power to live by that message, and proclaim it to others, the
Emperor demanded that Christian leaders draw up a creedal statement (what we know today as
the “Nicene Creed”), and to reject all Christians who refused to subscribe to that creed. Christian
leaders began to debate difficult theological issues such as the nature of God, attempting to give
exact definitions of the “Trinity,” explaining the nature of the “Triune God,” and the exact nature of
Christ. Was Jesus Christ “of the same nature” (o`moou,sioj, homoousios) as God, or was he “of
similar nature” (o`moiou,sioj, homoiousios)? The outcome of those debates was that Christian
believers in Syria, and Palestine, and Egypt were labeled “heretics,” and were to be put to death if
they did not change their minds and subscribe to the “orthodox” creed.
We must add the sad note that in Arabia, as the divided Christian believers debated with
and killed one another, their divided condition gave rise to the Prophet Mohammed (570?-632),
and to the religion of Islam, which fundamentally rejected this strange attempt of Christians to
exactly define the nature of God, and make it a matter of life and death, instead of doing the
works of Jesus their Lord. I believe that Christianity could have swept all across Arabia, if the
Christians had not been so divided over such theological issues, and instead had concentrated on
mission and ministry to the poor and suffering peoples of Arabia. But Constantine had put the
sword in the hands of the Christian leaders, and they used that sword to propagate their
“orthodox” theories, instead of following the example of Jesus in His self-giving mission.
History quickly revealed how the power of the sword in the hands of power-hungry
Christian leaders soon divided the followers of Jesus from one another–and the ugliness of
division and sectarian strife has continued to trouble and poison the church across the following
centuries.
“Power corrupts–absolute power corrupts absolutely!” Such a statement can well
summarize much of the subsequent of Christian history.
But we can re-word that saying: “Loving service unites–absolute love unites absolutely!”
And thanks to God, throughout the twenty centuries of Christianity, for every power hungry egotist
who has contributed to the division of the Church, there have been countless others who have
dedicated their lives to loving and serving others, and proclaiming the good news throughout this
hurting world. We need to hear that side of the story–how humble monks and nuns, and
Lutherans and Anabaptists, and missionaries from the Christian denominations in America, have
gone out across the world, building schools and hospitals and churches among the poorest
peoples of the earth, learning over a thousand of earth’s languages in order to proclaim the good
news of God’s love, translating the Bible into those native languages, calling people out from
ignorance and idolatry into the knowledge of God.
(continued...)
862

1591
(...continued)
So what I am insisting on is that we need to listen to the voice of leaders who call us to
loving service and ministry in our world, and turn away from egotistical, power-hungry leaders who
want to gain our support for their narrow, self-serving causes.
How can we identify such leaders, such “false teachers”? It is easy–by simply observing
their lives, by learning what it is that motivates them–refusing to follow the power-hungry, but
gladly entering into the works of those who long to follow Jesus Christ!
We all know of the religious wars that plagued “Christian Europe,” and when our
forefathers came to America, with the promise of religious freedom, we know how the American
Church divided over one issue after another, separating faithful Christians from one another,
calling those with whom they disagreed “false teachers,” and causing many a perplexed person to
give up on the Christian faith.
Watch out, says Paul–don’t follow leaders who have their particular axes to grind, who are
concerned for power and control, but who care little or nothing for the mission and ministry of
Jesus Christ in this troubled world! We are not called to power–but we are called to serve others
in the name of Jesus Christ!
If your deepest desire as a Christian leader is for power and control–if you want to climb to
the top of the power pyramid, and exercise authority over others, you are going to get into many a
fight before you get to the top, you are going to cause divisions of all sorts along the way, and if
you ever get to the top, it’s going to be mighty lonely! But if you dare to look down to the bottom
of the pyramid, and the endless horizons beyond, there you will find all sorts of people in need,
challenging you to all the ministry and love and service that you can possibly give in your lifetime!
st
What we need in this 21 century is to get away from the divisions that have so plagued
Christianity across the centuries–and return to simple biblical faith in the good news. We need to
believe in Jesus Christ, and then follow him into ministry and mission--stooping to serve those
round us, in the most effective way we can, refusing to get caught up in exact theological
definitions, in creedal exclusiveness, and instead, get lost in loving and serving in the name of our
Lord!
1592
The plural noun with the definite article, ta. ska,ndala, ta skandala, means “the traps,”
or “the temptations to sin,” or “the causes of stumbling.” See Romans 9:33; 11:9 and 14:13.
Notice how Paul goes on to describe them as being produced by those who are going contrary to
the basic Christian teaching.
1593
The preposition para, para, can have varied meanings. When used with the accusative
noun following as happens here, it normally means “beside,” or “because of.” However, here it is
apparently used in an adversative sense, and means “against,” or “contrary to.”
Cranfield comments that “...The words para. th.n didach.n h]n u`mei/j evma,qete, para ten
didachen hen humeis emathete [’contrary to the teaching which you people learned’] are of vital
863
(continued...)

1594 1595 1596 1597
learned, and turn away from them. 16.18 For those such as these are not serving
1593
(...continued)
importance in this sentence. It is those who cause divisions and occasions of stumbling contrary
to the truth of the gospel against whom Paul warns.
“Sometimes divisions have to be caused for the sake of the truth (see, for example,
Galatians 1:8-9; and Jesus himself was a cause of division--compare, e.g., Matthew 10:34-26)--
and in certain circumstances the truth itself is a stumbling-block (see for example, 9:32b-33; Luke
7:23).” (P. 798) But notice how in both of these instances, the division was caused by the
insistence of Jesus and of Paul that the people of God must quit separating themselves from
others, and enter whole-heartedly into ministry to the lowly and to those considered unacceptable
by the “orthodox”!
Moo holds that Paul is warning against “heretical doctrine...He is thinking mainly of false
doctrine.” (P. 930) This kind of interpretation leads to the development of creedal statements
such as the Nicene Creed, with the demand for doctrinal uniformity (see footnote 1591).
We think Paul means the kind of false teaching which is not true to the good news, and
which is self-serving rather than self-giving. In fact, the demand for uniformity in theological
opinion, represented by the Nicene Creed, seeks to be able to define exactly mysterious things
beyond our reach or knowledge, and which in fact has only lead to division, and subverts, rather
than forwarding the mission and work of the Kingdom of God.
Note how Paul goes on to describe these “false teachers.” “They do not serve Jesus
Christ, but rather their own bellies.” This is not a matter of correct, exact definitions, but of life,
and of personal commitment to Christ and his mission in the world. What do you think?
1594
The phrase le,gontaj hv,, legontas e, “saying or (doing),” is interpolated at this point in
the text by P46 (with an additional hv, at the beginning of the phrase), Bezae, F, G, the Old Latin
th
Manuscript m and Speculum, Pseudo-Augustine (5 century A.D.).
The interpolated phrase does not change the meaning of Romans, but adds the thought
that sometimes divisions and occasions of stumbling are caused by what people say.
The text without this interpolation is read by Sinaiticus, Alexandrinus, Vaticanus,
Ephraemi Rescriptus, Psi, Minuscules 33, 1739, 1881, the “Majority Text,” the Latin Vulgate, a
part of the Old Latin witnesses, the Syriac tradition, the Coptic tradition and Ambrosiaster (366-
384 A.D.).
The interpolation does not change the meaning of Romans, but slightly emphasizes it.
Paul uses the noun didach, didache, to describe that “teaching” which the Romans had
learned when becoming Christians, disciples of Christ Jesus. Compare Romans 6:17.
864
(continued...)

1594
(...continued)
In a real sense, this reflects the beginning of the “canon,” the “rule” of Christian behavior
and thought. Paul acknowledges that the Roman believers have received a body of teaching,
which through believing and obeying, enables them to wear the name of “the set-apart people of
God.” It is clear that Paul means “the gospel,” “the good news,” which has been proclaimed in
their midst, and which creates the Church. That’s the basic “canon,” the “rule” of Christian
behavior and thought.
Now, to accept into their midst teachings or practices contrary to that received body of
teaching, that gospel, is to dilute the original message, and eventually to divide the believers in
such a way as to destroy their unity. “Don’t do that,” urges Paul. “Struggle to maintain the unity
that we have as believers, on the basis of the common teaching we have received.”
Cranfield comments that “The didach, didache, which the Roman Christians have learned
is no special Pauline teaching; for, though some of them have indeed had contact with Paul, the
community as a whole is not of his founding. We must assume rather that the reference is to
what is common primitive Christian teaching.” (P. 798) Compare 1 Corinthians 15:1.
The basic Christian “teaching”is the good news, the gospel–the story of what God the
Creator has done for this sinful world through Jesus Christ, calling all peoples and nations to
become one people, devoting their lives to loving and serving as Jesus lived and served, being
willing to die for the causes of God’s coming kingdom in this life. But this basic message does not
involve exact definitions of the nature of God, or legalistic rules and laws covering every aspect of
life, or exact understandings of what the future may hold. When we begin create such exact
doctrinal definitions, and legalistic rules for life, and “road-maps for the future,” we quickly go far
beyond that basic teaching, and set up “causes of stumbling” and division among the followers of
Christ.
We think of the huge doctrinal statements of ‘canon law” drawn up by the Roman Catholic
Church, and then later by the Lutherans, and the Calvinists, and by our own American
denominations. These attempts to legislate the Christian religion, and making claims to know
exactly the unknowable, have been the source of untold division and conflict among the followers
of Christ. But the teaching that all of us should serve one another, and do everything in our power
to reach out worldwide with the good news–that is the kind of teaching that unites the followers of
Jesus, and makes the Church glorious–not divided!
1595
The conjunction kai, kai, “and,” is omitted by P46, Minuscule 1175, a few other Greek
th
manuscripts and Speculum, Pseudo-Augustine (5 century A.D.).
The omission does not change the meaning of Romans.
1596 nd
The 2 person plural present imperative verb evkkli,nete, ekklinete, “you people turn
away,” is read by the first writer of Sinaiticus, Vaticanus, Ephraemi Rescriptus, Psi,
Minuscules 6, 630, 1505, 1739, 1881, 2464 and a few other Greek manuscripts.
865
(continued...)

1596
(...continued)
It is changed to the aorist imperative, evkkli,nate, ekklinate, by P46, a corrector of
Sinaiticus, Alexandrinus, Bezae, F, G, Minuscule 33 and the “Majority Text.”
This change from present tense to aorist does not change the meaning of Romans.
The verb evkkli,nw, ekklino, means “turn away,” “avoid,” or “shun.” The only other places
in the Greek New Testament where this verb occurs are at Romans 3:12 (where Psalm 14:3 is
being quoted) and 1 Peter 3:11 (where Psalm 34:14 is being quoted).
In each of those other occurrences, the verb “turn away” is used in a very negative sense,
of “turning away” from God and his truth. Here in Romans 16:17 the verb is used in a positive
sense, of the necessity for Christian believers “turning away” from those who are causing
divisions contrary to the commonly received body of Christian teaching.
Moo comments that “Paul is not necessarily implying that the false teachers are already
present. His point is that the Roman Christians must be on their guard against them and be
determined to avoid them should they appear.” (P. 930)
We would say, “Do everything in your power to be united with all other Christians in the
service of Jesus Christ. And when you select leaders in your congregation, make sure that they
are honest followers of Jesus Christ, who are dedicated to furthering his mission and God’s
kingdom–not to building their own little kingdoms. That the first and most important matter in
choosing Christian leaders. If they are selfish and serving their own interests rather than the
interests of God’s kingdom, turn away from them! Don’t dare follow them, or allow them to
exercise leadership in your congregation!
1597
Cranfield comments that “The Roman Christians are not only to mark such people in the
sense of recognizing them for the danger which they are: they are actually to avoid them, to keep
out of their way.” (P. 798) It sometimes seems like a harsh, “unchristian” thing to do--but the fact
of church history is that unless such people are marked and avoided, churches will be irreparably
damaged and destroyed, and led away from the loving mission of Christ. Everyone is welcome in
the Church of the Lord Jesus--but they are only welcome as those who believe in, and live by, the
teaching of the Christian Good News. If they come into the congregation in order to deny, or
subvert that teaching and that mission, they are not to be welcomed, but to be turned away from!
Cranfield comments that “...One can avoid subjecting oneself to a person’s evil influence
without hardening one’s heart against him or refusing him kindly help should he be in distress,
though the task of responding to the deeper need which lies behind his false teaching [and
manner of life] is one which the more immature Christians may well leave to the more mature and
informed...Whenever a church is constrained in loyalty both to God and to men to apply its
ultimate sanction of excommunication to someone, it must of course hope for, and actively
seek, the repentance and restoration of the offender.” (P. 799)
866
(continued...)

1598 1599 1600 1601
our Lord, Christ, but rather their own belly, and through the(ir) kind speech and flattery
1597
(...continued)
Compare 1 Corinthians 5:9-13 (see footnote 1590) and 2 Thessalonians 3:6, “Now we
command you, brothers, in the name of our Lord Jesus Christ, that you keep away from every
brother who leads an unruly life and not according to the tradition which you received from us.”
What kind of life-style is Paul talking about there? He is talking about people who have an
undisciplined life-style, sponging off of others, acting like busy-bodies, refusing to work and help
others as Paul and his helpers had set the example (see verses 6-15).
See a similar warning in 2 Timothy 3:1-7, against people who are lovers of themselves,
lovers of money, boastful, arrogant...unloving...malicious gossips...lovers of pleasure rather than
lovers of God, etc. These are the false teachers who must be turned away from! They are the
very opposite of the embodiment of the teaching and mission of Jesus Christ!
1598
Such people, who come into the Christian community bringing new and different
teachings and life-styles that cause divisions and apostasy among the believers may make ever
so many claims to being servants of Christ--but, Paul asserts, it is simply not the case. They have
another ultimate loyalty to which they give unswerving allegiance. They are seeking their own
profit and advantage–not the Kingdom of God, or the mission of Jesus Christ!
1599
This is their true “Lord” whom they in fact serve--their own “bellies”--i.e., their own selfish
appetites and desires. Compare Philippians 3:19 (see footnote 1590) and Matthew 23:14,
“Woe to you, scribes and Pharisees, hypocrites, because you devour widows' houses, and for a
pretense you make long prayers; therefore you will receive greater condemnation.” The reason
that Jesus entered into such sharp conflict with the Jewish religious leaders is that they were
selfishly feathering their own nests, but not reaching out in loving ministry to the poor people in
their midst.
The phrase douleu,ousin...th/| eàutw/n koili,a|, douleuousin...te heauton koilia, “they are
enslaved to their own stomach,” should be compared to the similar statements in 2 Corinthians
11:20 (where Paul describes so-called Christian leaders who enslave their followers, devour
them, take advantage of them) and Titus 1:10-11 (“For there are many rebellious...empty talkers
and deceivers...who must be silenced because they are upsetting whole families, teaching things
they should not teach for the sake of sordid gain. Such people are greedy, longing to exploit the
simple-minded, humble believers.” Moo comments that “These false teachers are interested in
their own pleasure...They are not serving ‘our Lord Christ.’” (Pp. 930-31)
1600
The noun crhstologi,a, chrestologia, means “smooth, plausible speech,” and occurs
only here in the Greek New Testament. Such teachers know how to use kindly, convincing
language, but the end result of their teaching is that they lead others astray from the truth of
Christ, and heartlessly divide the body of believers for the sake of their personal advantage. They
are religious “politicians,” who know how to appeal to our desires, and who give all appearance of
being genuinely sincere religious leaders. It is just this that makes them all the more dangerous.
Don’t follow them, says Paul--mark them, watch out for them, turn aside from them!
867

1602 1603 1604
are deceiving the hearts of the innocent people.
1601
The phrase kai. euvlogi,aj, kai eulogias, which we have translated “and flattery,” is
changed to the phrase kai. euvglwtti,aj, kai euglottias, “and fluency of speech,” by Minuscule
460.
The phrase is omitted by Bezae, F, G, Minuscules 33, 81, a few other Greek manuscripts
and the Old Latin Manuscript m.
The omission of the phrase may well have been caused by the eye of copyists or
translators skipping from the -iaj, -ias, at the end of crhstologi,aj, chrestologias, to that same
ending of euvlogi,aj, eulogias, resulting in leaving out the intervening phrase.
These variant readings do not change the meaning of Romans in a significant way.
Here Paul uses the noun euvlogi,a, eulogia, which means “fine speaking,” or even “praise”
(compare our modern “eulogy”) but which is used here in the sense “flattery,” the kind of
statements that sound good, but that are false--what might be called “false eloquence.”
In fact, the more eloquent and appealing the speaker, the greater the need to be on guard,
to watch against being led astray from the truth of God revealed in Christ. So Paul insists. We
have all seen self-styled ministers, who can speak beautifully and fluently, but whose lives and
ministries quickly reveal that their real motivation is their own ease, and comfort, and welfare–
having little or nothing to do with the life-style and ministry of Jesus Christ!
1602 rd
The 3 person plural, present indicative active verb evxapatw/sin, eksapatosin, means
“they are deceiving,” or “they are leading astray.” Never think that you are so grounded in the
faith that you cannot be led astray. It is easy to get caught up in well-worded, beautiful-sounding
teaching that sounds ever so plausible, but which in fact leads astray from the basic teaching of
the good news, the teaching and life-style of Jesus, and commitment to his mission in the world.
Moo comments that “Paul well knows that these false teachers are clever at dressing up
their heresies in ‘smooth talk and fine words.’ Those who are not on the watch for these people
and who do not listen closely enough to what they are teaching might be led astray and into
ultimate spiritual ruin.” (P. 931) We re-word this to say, “these false teachers are clever at
dressing up their failures in (or lack of) mission and ministry with smooth talk and fine words.” We
need to watch closely how they live, and how they love, and whether or not they are furthering the
mission of our Lord. That’s the real question–not a matter of specific doctrines or definitions such
as Moo apparently has in mind!
We are reminded of the constant danger in Israel of the “false spokespersons,” whose
proclamations of “peace” were the prelude to terrible destruction. The New Testament contains
similar warnings--see 2 Peter 2, a chapter devoted in its entirety to this warning, along with other
related passages from the Gospels and Epistles that give similar warnings.
868
(continued...)

1602
(...continued)
2 Peter 2 uses the descriptive phrase ai`re,seij avpwlei,aj, haireseis apoleias, “heresies
(meaning ‘opinions,’ ‘dogmas,’ ‘doctrinal statements’) of destruction.” We might take this to mean
“wrong doctrinal opinions,” but a reading of this chapter shows that it is a matter of terribly wrong
life-styles–they deny the Lord, Jesus Christ (the very heart of the Christian message); they
greedily exploit people with false words; they are self-indulgent, filled with corrupt desires (they
have “eyes full of adultery,” “never ceasing from sinning,” as in Sodom and Gomorrah), they
refuse to submit to authority; they have hearts trained in greed, etc. This is not by any means a
matter of technical disagreements over fine points of Christian doctrine, such as the nature of
Christ in relation to God, etc., but a matter of false life-style and failure in mission.
1603
The biblical writers use the noun “heart” for the internal part of a human being, the
source of thought and decision and emotion. Deep down within us, where the springs of action
originate, we can be lead astray by plausible sounding teaching, but associated with a life-style
and practice, which does not commit us to mission and self-giving–and regardless of its
plausibility, fills with a poison that destroys genuine faith in the good news. Be on guard both
intellectually and spiritually. So Paul warns the Romans, and it is a warning that we need to hear
today!
1604
The adjective is genitive plural, avka,kwn, akakon, which means “harmless ones,” or
“innocent ones,” or “unsuspecting ones.” Such people are not accustomed to religious argument,
and the clash of religious ideas and teaching. They are unskilled in distinguishing genuine
religious teaching from that which is selfish and erroneous. Such people, especially, must be on
guard against being led astray.
Moo comments that “Paul warns that the false teachers are adept at deceiving the
‘innocent’ (verse 18b). And he issues this warning just because the Roman Christians have such
a universal reputation for being ‘obedient,’ and are in fact “innocent.” Paul rejoices in this, for it is,
of course, a good quality.
But at the same time, he wants them to combine this innocence with ‘wisdom’ about what
is good and to confine their ‘innocence’ to what is evil. In other words, Paul is recognizing and
encouraging the Roman Christians’ ‘innocence’ in one sense—their freedom from sin as a result
of their obedience to the gospel message–while he subtly warns them against another kind of
‘innocence’–the kind that lacks wisdom and discernment about truth and error, an inability to
distinguish between genuine Christian life-style and teaching over against self-serving, non-
Christian life-style and teaching.
Bruce states that they should not be “so simple-minded as to swallow whatever is offered.
Understood in this way, Paul probably alludes to Jesus’ saying about being ‘wise as serpents and
innocent as doves’ (Matthew 10:16), for the meaning is much the same.” (P. 932)
You may have thought that in becoming a Christian, you were entering into a new world of
peace and light, where there are no longer any dangers, or any people with evil intentions. But
such is not at all the case. In the very heart of the Christian community there are people with evil,
wrong motivations--who are taking advantage of innocent, gullible people, with teachings and
(continued...)
869

16.19 For your obedience became known to everyone. Over you people, therefore,
1605 1606 1607
I rejoice; but then I want you to be wise people for the good, and then harmless for the
1604
(...continued)
practices and life-styles that are not genuinely rooted in God’s revelation in Christ, but rather,
come from their own selfish, egotistical purposes, and who are going to do everything in their
power to take advantage of you and use you for themselves. Watch out! Be on guard!
Wright reflects that “The blend of wisdom and innocence commended by both Paul (verse
19) and Jesus (Matthew 10:16) is needed as much today as ever. Shrewdness without
innocence becomes serpentine; innocence without shrewdness becomes naivete. The laudable
desire to think well of everyone needs to be tempered with the recognition that some are indeed
out for their own ends and are merely giving the appearance of friendliness and piety by their skill
at smooth talking. Unless this is spotted early on and confronted, trouble is stored up for later, as
an untreated sore is allowed to fester.” (P. 767)
1605
The phrase evfV u`mi/n ou=n cai,rw, eph’ humin oun chairo, “over (or ‘upon’) you people
therefore I rejoice,” is read by the first writer of Sinaiticus, Alexandrinus, Vaticanus, Ephraemi
Rescriptus, P, Minuscules 81, 365 and a few other Greek manuscripts.
It is changed to read cai,rw ou=n evfV u`mi/n, chairo oun eph’ humin, “I rejoice therefore
over (or ‘upon’) you people,” by P46, the first writer of Bezae, F, G, Minuscules 323, 1881, a few
other Greek manuscripts and the entire Latin tradition.
It is changed to cai,rw ou=n to. evfV u`mi/n, chairo oun to eph’ humin, “I rejoice therefore,
the (i.e., ‘that is’) over (or ‘upon’) you people,” by a corrector of Sinaiticus, a corrector of Bezae,
Psi, Minuscules 33, 1739, the “Majority Text” and the Harclean Text.
These variant readings do not change the meaning of Romans, but may indicate a
problem in the primitive text.
1606
The phrase qe,lw de, thelo de, “but then I want,” is changed to kai. qe,lw, kai thelo,
“and I want,” by the first writer of Bezae, F, G, the Old Latin Manuscript m, some manuscripts of
th
the Latin Vulgate and Speculum, Pseudo-Augustine (5 century A.D.).
It is changed to kai. qe,lw de, kai thelo de, “and I want, then,” by P46.
These variant readings do not change the meaning of Romans.
1607
Following the noun sofou,j, sophous, “wise people,” the intensive particle me,n, men,
“therefore,” is interpolated into the text by Sinaiticus, Alexandrinus, Ephraemi Rescriptus,
Minuscules 33, 1739, 1881, the “Majority Text,” the Harclean Syriac and Clement of Alexandria
(died before 215 A.D.).
870
(continued...)

1608 1609 1610 1611 1612
evil. 16.20 But then the God of peace will shatter the adversary beneath your feet
1607
(...continued)
The text without this interpolation is read by P46, Vaticanus, Bezae, F, G, L, Psi,
Minuscules 6, 365, 1505, some other Greek manuscripts and the entire Latin tradition.
Whether read or not makes no difference for the meaning of Romans.
1608
Paul assures his Roman readers that he is not saying that they are anything less than
genuine Christians, or that he thinks they are “almost gone.” Quite the contrary--their obedience
is heralded and known throughout the Christian world, and Paul not only believes that it is a true
report, but rejoices in it (compare his earlier similar statement at Romans 1:8). It is just that he
wants to share with them in an in-depth way, knowing the great power and influence that already
is emanating from their position in the Capital City of the Roman Empire, and that will continue to
increase.
Paul stresses that he wants to be very sure that they are harmless with regards to evil
things, but that at the same time they are filled with wisdom concerning good things. If they
should allow themselves to be led astray, it will have disastrous effects all over the first-century
world, because of the great influence the City of Rome had in that world. That is why he is so
concerned to issue them this warning. Compare 1 Corinthians 14:20, “Brothers, do not be
children in (your) minds, but rather be like children in regards to evil things; but with your minds be
full-grown.”
1609
This verse contains what we are calling “the great assurance.” It is that the Lord of
History is at work in Jesus Christ and His Church–leading on to ultimate victory over all the forces
of evil!
1610
Paul has found this language concerning the “God of the peace” (compare Romans
15:33) in the Jewish Bible. One of its basic motifs is that of the “Divine Warrior,” the great Lord
of History, who fights for his people, and who uses the armies of powerful nations for the
fulfillment of his purposes--both for punishing the wicked, and for overthrowing oppressors (see
especially Isaiah 14:26-27, in conjunction with the overall content of chapters 13-14 concerning
the overthrow of Babylon by the Medes), in the coming of YHWH’s “day,” bringing “the end” to
cities, peoples, and nations.
This pervasive motif, which has not been taken seriously in much modern theology, simply
cannot be eliminated from the Jewish Bible. The goal in mind of the Divine Warrior is, according
to the teaching of the Jewish Bible is nothing less than universal peace--~Alv', shalom in
Hebrew, eivrh,nh, eirene in Greek--universal peace for all the nations of the earth. YHWH God,
the Divine Warrior, is fighting in history for one great goal--that of universal peace for his people,
and for all the peoples and nations of the earth. The Jewish Bible teaches that the true and
living God, YHWH of Israel, is the “God of Peace”. That’s where Paul got this teaching.
Compare not only Romans 15:33, but also 2 Corinthians 13:11; Philippians 4:9; 1
Thessalonians 5:23 and Hebrews 13:20.
871

1613 1614 1615
with speed. The gracious favor of our Lord, Jesus (is) with you!
1611 rd
The 3 person singular, future indicative active verb suntri,yei, suntripsei, “he will
shatter,” or “he will crush,” is changed to the infinitive suntri,yai, suntripsai, “to shatter,” or “to
crush,” by Alexandrinus, Minuscules 365, 630, a few other Greek manuscripts, the Old Latin
th
Manuscripts f, g, t, the Clementine Vulgate and Speculum, Pseudo-Augustine (5 century A.D.).
The variant reading hardly changes the meaning of Romans, but makes it slightly more
difficult to read.
1612
Paul uses the noun satana/j, satanas, which has been borrowed from the Jewish
Bible (the Hebrew noun means “adversary”). If the true and living God is the only God, and if this
God is the Lord of History, and if he is the Divine Warrior who is fighting to the finish with all the
powers of evil (and what could stand as a symbol for all of earth’s evil forces, and opponents of
the people of God, other than “satan”?), then the people of God can draw this conclusion that
Paul draws with certainty. Soon--very soon--the great Divine Warrior will “trample the head of
satan, the great adversary.”
If Jesus is King of kings, and Lord of lords, and if he holds the future in his great hands,
there can be no question of what the future holds--all the powers of evil, already defeated through
his conquering of death, are going down. We may be sure of that. This is the central theme of
Revelation.
Cranfield states that “What we have here is a promise. Paul possibly had the [Hebrew text]
of Genesis 3:15 in mind...but there are other passages which should be compared: e.g. Psalm
91:13; Luke 10:18-20; Testament of Simon 6:6; Testament of Levi 18:12. It is very often
assumed both by those who think that the reference is to a deliverance in the ordinary course of
history and those who think the reference is to the final eschatological defeat of evil that Paul
must have in mind the rout of the people mentioned in verses 17-18, regarded as the servants of
Satan. But this is by no means clear...That the promise refers to the eschatological
consummation, and not to some special divine deliverance in the course of their lives, seems to
us to be virtually certain. But this does not mean that we should see in [‘shortly’] a proof that Paul
was sure that the Parousia would occur within, at the most, a few decades.” (P. 803)
We insist, against Cranfield’s view, that this statement should be understood in terms of
the “Day of YHWH,” that great day of divine judgment, which has come many times in the past,
which is imminent in every present time, and which is coming in the future. We believe that
Cranfield (along with others) is “reading in” these thoughts about “final eschatological defeat,” and
“eschatological consummation.” But whatever the time of the adversary’s defeat, that defeat is
certain. We are on the winning team, and victory will certainly be ours!
Here once again we note that Paul does not have “road-map to the future,” or a
“chronological time scale” which he is following. If he means the overthrow of the Roman
persecutors, the fact is that more than 200 years would go by before that persecution of
Christians ceased. Paul didn’t, and we don’t, know such things about the future. What we do
know is our faith–in the Lord of History, whose purposes for good and for peace will certainly
come to pass. It is out of that kind of faith that Paul writes here.
872

1613
Georg Bertram in Theological Dictionary of the New Testament VII, discusses this
matter of “crushing” evil and says the following concerning the use of the future verb in this
passage: “‘The God of peace will shortly bruise Satan under your feet,’ seems to combine two
ideas: the imminent eschatological shattering of Satan by God, and the rapid victory of believers
over the powers of darkness as God lets them tread Satan under their feet...The image of
smashing or trampling Satan is based on Genesis 3:15, as Psalm 91:13 is the basis of the idea
that the righteous will tread underfoot dangerous beasts and the demonic powers embodied by
them. Compare Testament of the Twelve Patriarchs, Simeon 6:6; Testament of Levi 18:12;
Testament of Moses 10:1; Jubilees 23:29. In Isaiah 11:8 the battle ends and the kingdom of
peace is ushered in with the treading down of the hostile forces. For the Christian community
Jesus Himself is the dragon-slayer.” (P. 924)
Bertram wants to make all of this “eschatological” (as does Cranfield--see the preceding
footnote), but nothing concerning the “eschaton” or “final end of time” is said in this passage.
Rather, this passage expresses the very common conviction found throughout biblical literature,
that God is the Lord of History, and that all the powers of evil both are being overcome, and will
ultimately be overcome by the divine aid and victory that God unfailingly gives to his people, not at
the very moment that they desire it, but in his own good time.
The enemies faced by the Roman Christians, in the form of official persecutions that would
soon arise, leading to the deaths of many innocent believers (especially in the City of Rome) and
to the necessity of their clandestine worship in the catacombs in the next two and a half centuries,
would not by any means be the final word in history. Rather, their “adversary” (we should think in
terms of the great “beasts” out of the sea and out of the land along with the scarlet prostitute
riding on the back of a monstrous dragon, in Revelation 13-18)--all symbolizing the Roman
Empire with its life-threatening attack on the Christians at the close of the first century, would
soon be broken, even if that “quickly” was to involve over two centuries of suffering. Paul’s words
here truly have a deep theological relationship with the overall message of Revelation. This is
what we are calling “the great assurance.”
1614
Following the name Jesus, the genitive singular noun Cristou/, Christou, “of Christ,” is
interpolated into the text by Alexandrinus, Ephraemi Rescriptus, Psi, Minuscules 33, 1739, the
“Majority Text,” the Latin Vulgate, a part of the Old Latin witnesses, the Syriac tradition and the
Coptic tradition.
The text without this interpolation is read by P46, Sinaiticus, Vaticanus, Minuscule 1881
and a few other Greek manuscripts.
This is the kind of textual variant that is seen oftentimes when mention is made of Jesus.
Whether read or not makes no difference for the meaning of Romans.
1615
The last phrase of verse 20, ~H ca,rij tou/ kuri,ou h`mw/n VIhsou/ meqV u`mw/n, He charis
tou kuriou hemon Iesou meth’ humon, “The gracious favor of the Lord of ours (is, or may it be)
with you people,” is omitted by the first writer of Bezae (probably), F, G, the Old Latin Manuscript
873
(continued...)

1615
(...continued)
m and a few manuscripts of the Latin Vulgate. See verse 23 where this phrase is added into the
text at its close.
The statement sounds very much like Paul is bringing his letter to a close, with what is
called in Latin a subscriptio, a “signature,” or “note below.” As Moo notes, “Paul’s prayer-wish
that ‘the grace of the Lord Jesus be with you’ finds a parallel in every other letter he wrote; and it
also takes us back to the beginning of the letter (compare 1:7).” (P. 933)
Cranfield notes that “The ordinary concluding greeting written by the sender of a letter in
his own hand as subscription was ev ,rrwso , erroso, or ev ,rrwsqe, errosthe, [‘farewell,’ ‘goodbye’].
Just as Paul did with the epistolary prescript, so he also transformed the subscription into a
vehicle of specifically Christian and theological content...In every concluding greeting in the
Pauline corpus the word ca,rij, charis [‘gracious favor,’ or ‘grace’] occurs.” (P. 804)
If it be true, as Paul and the Roman Christians believe it to be, that God has revealed
unbelievably great mercy and grace for all humanity in Christ Jesus, what greater wish could Paul
make for the Romans than simply this: that the gracious favor of our Lord Jesus be with them?
Because, as Paul has emphasized in Romans 8, if the Lord is for us, who can be against us?
874

GREETINGS BY PAUL’S FRIENDS, AND A DOXOLOGY
Romans 16:21-27, Greek Text with Translation
16.21 VAspa,zetai u`ma/j Timo,qeoj o` sunergo,j mou kai. Lou,kioj kai. VIa,swn kai.
Swsi,patroj oi` suggenei/j mouÅ
Timothy the fellow-worker of mine greets you, also Lucius and Jason and Sosipater, the
kinsmen of mine.
16.22 vAspa,zomai u`ma/j evgw. Te,rtioj o` gra,yaj th.n evpistolh.n evn kuri,w|Å
I greet you, I Tertius, the one who wrote the letter in (the) Lord.
16.23 vAspa,zetai u`ma/j Ga,i?oj o` xe,noj mou kai. o[lhj th/j evkklhsi,ajÅ
Gaius the host of mine greets you people, and the whole assembly.
16.24 VAspa,zetai u`ma/j :Erastoj o` oivkono,moj th/j po,lewj kai. Kou,artoj o` avdelfo,jÅ
Erastus the Manager of the city greets you, also Quartus the brother. 16.24
16.25 ÎTw/ | de. duname,nw| u`ma/j sthri,xai kata. to. euvagge,lio,n mou kai. to. kh,rugma
VIhsou/ Cristou/( kata. avpoka,luyin musthri,ou cro,noij aivwni,oij sesighme,nou( 16.26
fanerwqe,ntoj de. nu/n dia, te grafw/n profhtikw/n katV evpitagh.n tou/ aivwni,ou qeou/ eivj
u`pakoh.n pi,stewj eivj pa,nta ta. e;qnh gnwrisqe,ntoj( 16.27 mo,nw| sofw/ | qew/ |( dia. VIhsou/
Cristou/( w-| h` do,xa eivj tou.j aivw/naj( avmh,nÅÐ
[Now then to the One being able to establish you people, according to the good news of
mine, and the proclamation of Jesus Christ, according to a disclosure of a mystery for long-lasting
times having been kept silent, but then now having been made known through both
spokesperson-like writings, according to command of the long-lasting God, for obedience of faith
in all the nations, having been made known; to (the) only wise God, through Jesus, Christ, to
whom (belongs) the glorious radiance into the ages, truly.]
GREETINGS BY PAUL’S FRIENDS, AND A DOXOLOGY
Romans 16:21-27, Translation with Footnotes
1616 1617 1618 1619 1620
16.21 Timothy, the fellow-worker of mine greets you, also Lucius and
1616
Cranfield holds that “...the greetings in verses 21-23, are a postscript added in the hand
of Tertius after Paul’s autograph, subscriptio [‘signature’] (verse 20b), and are, not Paul’s, but
his companions’ greetings.” (P. 797) This may be the case, but the language of verse 21
(continued...)
875

1616
(...continued)
continues to sound like Paul’s own language, especially the phrase concerning Timothy being “my
fellow-worker,” and the description of Lucius, Jason and Sosipater as “my kinsmen.”
1617 st
The 1 person singular genitive pronoun mou, mou, “of mine,” is omitted by Vaticanus,
Minuscules 6, 1739 and a few other Greek manuscripts.
The omission hardly changes the meaning of Romans, but makes the text less specific as
to whose fellow-worker Timothy was. Perhaps this omission was caused by the copyists’ sense
that Paul’s part of the letter is ended, and this is the language of Tertius.
1618 rd
The 3 person singular present indicative active verb avspa,zetai, aspazetai, “he
greets,” is read by P46, Sinaiticus, Alexandrinus, Vaticanus, Ephraemi Rescriptus, the first
writer of Bezae, F, G, P, Psi, Minuscules 81, 365, 630, 1505, 1739, 1881, some other Greek
manuscripts, the Latin Vulgate, a part of the Old Latin witnesses and the Harclean Syriac.
rd
It is changed to the 3 person plural form of the verb, avspa,zontai, aspazontai, “they
greet,” by a corrector of Bezae, Minuscule 33, the “Majority Text,” a few manuscripts of the Latin
Vulgate and the Peshitta Syriac.
The change to the plural is caused by the fact that additional subjects are mentioned in the
continuation of the verse, and the copyists are correcting the original grammar of the text.
1619
Paul’s expressions of greeting to the Romans have ended, and now his companions join
in such an expression, as a sort of “postscript” to his letter. The first to be mentioned is Timothy,
whom we know as Paul’s long-time associate--see Romans 16:3 and 9.
Moo comments that “Timothy, whom Paul simply introduces here as ‘my fellow worker’
(compare also verses 3 and 9), was Paul’s closest ministry associate...He was...with Paul during
his Roman imprisonment and worked with the apostle after his release in the eastern
Mediterranean again (compare 1 and 2 Timothy). As this verse makes clear, then, Timothy was
with Paul during his stay in Greece at the end of the third missionary journey (compare Acts 20:3-
4). Timothy’s importance can be gauged from the fact that Paul introduces him as ‘co-author’ of
six of his letters (2 Corinthians; 1 Thessalonians; 2 Thessalonians; Philippians; Colossians;
Philemon).” (P. 934)
Moo’s conclusion that Paul was released from imprisonment in Rome, and continued his
ministry in the eastern Mediterranean is controversial, based only on statements in Titus 1:5, that
Paul had left Titus in Crete, and then Titus 3:12, asking Titus to come to him in Nicopolis, a city in
Greece. Too little is known for sure concerning the date of writing of the Pastoral Epistles (1 and
2 Timothy, Titus) to be certain concerning Paul’s release from Roman imprisonment after two
years.
1620
Who is this Lou,kioj, Loukios, or “Lucius” as it is commonly spelled in English? Can
this be Louka/j, Loukas, “Luke,” the “beloved physician,” and author of Luke-Acts? We have
(continued...)
876

1621 1622 1623
Jason and Sosipater, the kinsmen of mine.
1620
(...continued)
met an earlier Lou,kioj, Loukios, at Acts 13:1. Is this the same person? We are inclined to
answer each of these questions in the affirmative, thinking that Lou,kioj, Loukios, is the same
name as Louka/j, Loukas, which is an affectionate or “pet-name” for Lou,kioj, Loukios.
In the nature of the case, there can be no proof of this, but it seems to be a reasonable
and possible interpretation of the evidence. F. F. Bruce rejects this identification (pp. 264-65),
while Moo thinks that such an identification is very likely (p. 934).
1621
The name VIa,swn, Iason, is frequently found in first century literature, and in the
Septuagint as well. See 1 Maccabees 8:17; 12:16; 14:22; 2 Maccabees 1:7; 2:23; 4:7, 13, 19,
22, 23, 24, 26; 5:5, 6; 4 Maccabees 4:16; Acts 17:5, 6, 7, 9 and here, Romans 16:21.
BAGD states that “It was a favorite practice among Jews to substitute the purely Greek
name VIa,swn, Iason for the Jewish-Greek Ihsou/j, Iesous, (‘Jesus’). In the New Testament there
is a person by this name who is the host of Paul and Silas in Thessalonica (Acts 17:5-7, 9); then
this person who sends a greeting from Corinth to Rome in Romans 16:21; and last, the name
VIa,swni, Iasoni, is found as a variant reading for Mna,swni, Mnasoni, in Acts 21:16 in the
Codex Sinaiticus and in the Bohairic translation.” (P. 368) Moo holds that this Jason “is very
likely the Jason who gave hospitality to Paul during his brief and tumultuous stay in
Thessalonica.” (P. 934)
1622
The name Swsi,patroj, Sosipatros, is found in inscriptions from Athens and in 2
Maccabees 12:19 and 24. He may well be the same person called Sw,patroj, Sopatros, a
Christian in Berea, who was a companion of Paul on his last journey to Jerusalem according to
Acts 20:4. The prefix Sws-, Sos- added to the common Greek noun for “father” would imply a
meaning such as “Saving Father,” or “Healthy Father.”
1623
Following the phrase, “my kinsmen,” the following phrase is interpolated into the text:
kai. ai` ev,kklhsi,ai pa/sai tou/ Cristou/, kai hai ekklesiai pasai tou Christou, “and the
assemblies, all (of them), of the Christ,” by the first writer of Bezae, F, G, the Old Latin
manuscripts a, m and Pelagius (who died after 418 A.D.).
This is the phrase that is found at the close of verse 16, and that has been omitted there
by these same witnesses, except for the Old Latin manuscript a and Pelagius.
For this phrase suggenei/j mou, suggeneis mou, compare Romans 9:3 (where Paul calls
the Jews tw/n avdelfw/n mou tw/n suggenw/n mou kata. sa,rka, ton adelphon mou ton
suggenon mou kata sarka, “the brothers of mine, the kinsmen of mine according to flesh“); 16:7,
11, and 21.
Are we to understand that these four co-workers of Paul, Timothy, Loukios, Jason, and
Sosipatros, were all members of his physical family, i.e., brothers and cousins, possibly uncles?
(continued...)
877

1624 1625
16.22 I greet you, I Tertius, the one wrote the letter in (the) Lord.
1626 1627 1628 1629
16.23 Gaius the host of mine greets you people, and the whole assembly.
1623
(...continued)
Their names are uniformly Greek names, leading to the conclusion that they were not Jewish like
Paul, and therefore not members of his “Jewish family.”
Can Paul mean that they were so close to him, that they had become “like family” to him?
We can sense in this language of Romans 16 how the “family language” inherited by Paul from
Israel and his Jewish roots, is being transformed into a new family language for the “New Israel,”
the new people of God.
1624
The name Te,rtioj, Tertios, is changed to the name Tere,ntioj, Terentios by
Minuscule 7.
Here another author other than Paul himself breaks unexpectedly into the letter--it is
Tertios, who immediately identifies himself as the writer of the letter, that is as the one who is the
stenographer (“amanuensis,” one writing “by hand”) for Paul, listening to Paul as he dictates the
words of Romans, and then writing them on the papyrus or leather-skin on which the original
manuscript was written.
Compare 1 Corinthians 16:21 (“the greeting is in my own hand–Paul”; Galatians 6:11
(“see with what large letters I am writing to you with my own hand”); Colossians 4:18 (“I, Paul,
write this greeting with my own hand”) and especially 2 Thessalonians 3:17 (“I, Paul, write this
greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I
write”). Statements such as this point clearly to the “human element” in the writing of the biblical
materials. There is no claim that these writings have come down directly from heaven (as is
claimed for the Book of Mormon, or for the Koran), but they have come through human authors
and their assistants.
1625
The phrase “in (the) Lord” can be read with what goes before it, or with what comes
after it. That is, it may mean “I Tertios, who wrote the letter in the Lord,” i.e., with the Lord’s
constant presence and help; or it may mean “In (the) Lord, Gaius our host greets you people.” It
seems best to construe the phrase with what goes before; but the reference may be that Gaius
“greets them ‘in the Lord.’”
1626
The masculine name Ga,i?oj, Gaios is found frequently in non-biblical Greek writings,
and in the Greek New Testament we find it at Acts 19:29 (a man from Macedonia, who was
Paul’s companion in Ephesus; Acts 20:4 (a man from Derbe); 1 Corinthians 1:14 (a man from
Corinth whom Paul admits having immersed; this may well be the person mentioned here, since
Romans was written from Corinth); 3 John 1 (the man to whom this tiny letter is addressed); and
in the “Apostolic Fathers,” Martyrdom of Polycarp 22:2 (the name of the copyist of that writing;
see also its epilogue, Epilogus Mosquensis 1:4).
1627
The nominative masculine singular adjective xe,noj, Ksenos has various meanings
including “strange,” “foreign,” “alien,” and as used here, a substantive meaning “host,” or “friend,”
(continued...)
878

1630 1631 1632 1633 1634
Erastus the Manager of the city greets you, also Quartus the brother. 16.24
1627
(...continued)
one who extends hospitality.
1628
The phrase o[lhj th/j evkklhsi,aj, holes tes ekklesias, literally, “whole of the assembly
(or, ‘church’),” is changed to the phrase o[lai ai` evkklhsi,ai, holai hai ekklesiai, “wholes of the
assemblies (or, ‘churches’)” by F, G, the Old Latin Manuscripts a (see), b (see), the Clementine
Vulgate (see) and Pelagius (died after 418 A.D.; see).
This variant reading hardly changes the meaning of Romans. It refers to the church in
Corinth, Paul’s location while writing Romans. But whether it refers to the entire church in
Corinth, or only the house-church that met in the house of Paul’s host, is unclear.
1629
The text is ambiguous at this point. Is Tertios continuing to write here in verse 23, or
has he once again taken up words which Paul is dictating? Either may be true, but we think it
most probable that this is Tertios’ continuing statement. However this ambiguity is resolved, the
statement Gaios has been a “host” to the one writing.
1630
This masculine name :Erastoj, Erastos, like many of the names in this chapter, is
also found frequently in the Greek inscriptions and literature. BAGD mentions that “A Latin
inscription from Corinth...mentions an official named Erastos.” (P. 306) There is also an Erastos
who is pictured as a traveling companion of Paul in Acts 19:21-22; and see also 2 Timothy 4:20.
1631
We have noted that many of the names mentioned in Romans 16 are names commonly
associated with slaves and freedmen. But here we have a man of prominence--Erastos, o`
oivkono,moj th/j po,lewj, ho oikonomos tes poleos, literally “the manager of the city,” or “City-
Manager.”
1632
The name, Kou,artoj, Kouartos, is only found here in the Greek New Testament.
1633
Why is Kouartos identified as “the brother”? Is it because he behaves in a “brotherly”
fashion to others? Or does the statement mean “The brother of Erastos”? There is simply no
way to definitely answer such questions. Moo thinks this “identifies him as a fellow believer.” (P.
936)
1634
Many later Greek manuscripts include verse 24 at this point, following the word
“brother,” ~H ca,rij tou/ kuri,ou h`mw/n VIhsou/ Cristou/ meta. pa,ntwn u`mw/n, avmh,n, He charis
tou kuriou hemon Iesou Christou meta panton humon, amen. “The gracious favor of the Lord
of ours, Jesus Christ, (is, or may he be) with all of you people, truly,” taken from 2 Thessalonians
3:18, by Psi, Minuscule 1881, the “Majority Text” and the Harclean Syriac (and these witnesses
then place 16:25-27 at the close of 14:23.
Verse 24 is changed to read ~H ca,rij tou/ kuri,ou h`mw/n/ meta. pa,ntwn u`mw/n, avmh,n, “The
gracious favor of the Lord of ours (is, or may it be) with all you people, truly,” with the omission of
verses 25-27, is read by F, G and Minuscule 629. The verse is read the same, but with verses
(continued...)
879

1635 1636 1637
[16.25 Now then to the One being able to establish you people, according to the
1634
(...continued)
25-27 added by Bezae, Minuscule 630 (see), some other Greek manuscripts, the Old Latin
Manuscript a and the Clementine Vulgate.
The verse is read the same, but placed after verses 25-27 by P, Minuscules 33, 104, 365,
a few other Greek manuscripts, the Peshitta Syriac, a few manuscripts of the Bohairic Coptic and
Ambrosiaster (366-384 A.D.).
The text is read without verse 24, and with verses 25-27, by P46 (but verses 25-27 are
placed at the end of 15:33), P61, Sinaiticus (see), Alexandrinus (see), Vaticanus, Ephraemi
Rescriptus, Minuscules 81, 1739, 2464, a few other Greek manuscripts, the Old Latin
Manuscript b, the Stuttgartiensis Latin Vulgate and the Coptic tradition.
Verse 24 is read by King James and New King James; it is read, but in italics, by New
American Standard; it is omitted by both New International and New Revised Standard.
These variant readings demonstrate a problem felt by copyists regarding the actual ending
of Romans. See the next footnote.
1635
Verses 25-27 are omitted by F, G, Minuscule 629 and by some manuscripts of Jerome
(who died 420 A.D.).
They are placed at the end of 14:23 by Psi, Uncial Manuscript 0209 (probably), the
“Majority Text,” the Old Latin Manuscript m (probably), the Harclean Syriac and by some Latin
manuscripts of Origen of Alexandria’s works (Origen died 254 A.D.).
They are placed at the end of 15:33 by P46.
They are placed at the end of 14:23 and at the end of 15:33, but with the omission of 16:1-
24, by Minuscule 1506.
They are read both here and at the end of 14:23 by Alexandrinus, P, Minuscules 33,
104, 2805 and a few other Greek manuscripts.
They are read here and nowhere else by P61, Sinaiticus, Vaticanus, Ephraemi
Rescriptus, Bezae, Minuscules 81, 365, 630, 1739, 2464, some other Greek manuscripts, the
Old Latin Manuscripts a, b, the Latin Vulgate, the Peshitta Syriac, the Coptic tradition, some Latin
manuscripts of the works of Origen of Alexandria (who died 254 A.D.) and Ambrosiaster (366-384
A.D.).
This constitutes perhaps the most difficult textual problem in Romans. We think that the
various locations in which the doxology is found in different manuscripts indicates that Romans
was most probably issued in differing formats to different locations, in which the ending of the
letter varied.
(continued...)
880

1635
(...continued)
Metzger (p. 540) states that “While recognizing the possibility that the doxology [vv. 25-27]
may not have been part of the original form of the epistle, on the strength of impressive
manuscript evidence...the Committee decided to include the verses at their traditional place in the
epistle, but enclosed within square brackets [i.e., to indicate uncertainty as to their originality]...”
On pp. 533-36 Metzger states that “Paul may have made two copies of the Epistle, one
with and one without chapter 16 (chapters 1-15 being sent to Rome and chapters 1-16 to
Ephesus).
“According to the generally accepted interpretation of Origen’s statement in his
Commentary on Romans...Marcion eliminated chapters 15 and 16 from his edition of Romans.
“The doxology (‘Now to him who is able to strengthen you...be glory for evermore through
Jesus Christ...’) varies in location; traditionally it has been printed at the close of chapter 16 as
verses 25-27), but in some witnesses it occurs at the close of chapter 14, and in another witness
(P46) at the close of chapter 15. Moreover, several witnesses have it at the close of both
chapter 14 and chapter 16, and in others it does not occur at all...
“It is further to be observed that the benediction (‘The grace of our Lord Jesus Christ be
with you [all]’) is found sometimes after 16:20, sometimes after 16:23, and sometimes in both
places. In the last case it is found under three conditions: (1) before the doxology, (2) without it,
(3) after it...
“In evaluating the complicated evidence, the Committee was prepared to allow (1) for the
probability that Marcion, or his followers, circulated a shortened form of the epistle, lacking
chapters 15 and 16, and (2) for the possibility that Paul himself had dispatched a longer and a
shorter form of the epistle (one form with, and one without, chapter 16). Furthermore, it was
acknowledged that, to some extent, the multiplicity of locations at which the doxology appears in
the several witnesses, as well as the occurrence in it of several expressions that have been
regarded as non-Pauline, raise suspicions that the doxology may be non-Pauline. At the same
time, however, on the basis of good and diversified evidence...it was decided to include the
doxology at its traditional place at the close of the epistle, but enclosed within square brackets to
indicate a degree of uncertainty that it belongs there...”
See Cranfield’s discussion on pp. 5-11. Cranfield concludes that “While it would be rash
indeed to assert that Paul could not have written [verses 25-27], it strikes us as much more likely
to be post-Pauline...In any case, placed where it now is, it seems to us to form a not unworthy,
even if non-Pauline, doxological appendix to Paul’s most weighty epistle.” (P. 809) See Moo’s
discussion in his footnote 2 on pp. 936-37.
Moo notes that the doxology “deliberately echoes...the language and themes of the letter,
and particularly its opening section:
881
(continued...)

1635
(...continued)
‘who is able’ (power) compare 1:4, 16
‘strengthen you’ 1:11
‘(my) gospel’ 1:1, 9, 16; compare 2:16
‘revelation’ / ‘manifested’ 1:17; 3:21
‘prophetical writings’ 1:2; 3:21
‘obedience of faith’ 1:5
‘all the nations (Gentiles)’
1:5 and throughout
‘only God’ 3:39-30
‘wise God’ 11:33-36
“Prominent here again is the theme of the revelation of the gospel as the pinnacle of
salvation history and as a message of universal applicability...Paul clearly intends to stimulate the
Roman Christians’ praise of God by reminding them of what he has told them of God’s wonderful
plan for their salvation in Jesus Christ...Verses 2-25 are one long incomplete sentence.” (Pp.
937-38)
Wright comments that “After a book like this, written by a strongly monotheistic Jew, a
doxology is just what we should expect. And Paul is a Jesus-centered monotheist...A doxology
that remains monotheistic while having Jesus at the middle of it, even at the cost of verbal clarity,
is somehow exactly right.” (P. 768)
1636
Language very similar to this opening of the doxology in verses 25-27 is to be found in
the following passages:
Acts 20:32, ”Now I commend you to God, and to the Word of his gracious favor, to the one who is
able to build up and give the inheritance...”
Ephesians 3:20, “Now to the one who is able to do exceedingly beyond the things we ask or
think, according to his power which is working in us...”
Jude 1:24, “Now to the one who is able to guard you people without blemish, and to enable (you)
to stand before his glorious radiance without spot while rejoicing...”
This affirmation of God’s “power” is not something new or original to the Christian faith.
Quite the contrary is true. The Jewish Bible constantly speaks of the inability, the lack of power
of human beings to accomplish their most desired goals--but at the same time points to the great
and powerful God who can “do all things.”
Reading all the passages in the Septuagint where the verb duna,mai, dunamai occurs
impresses the reader with the low estimate in the Jewish Bible of human power and ability. But
at the same time, that weakness and inability are set in the light of the exalted and hidden God,
who can accomplish all things, and who imparts his power to those who seek him--see Genesis
19:19; Job 10:13; 42:2; Wisdom of Solomon 7:27; 12:18; 16:13; Daniel 3:29; 8:18 and 11:13.
Of course, these verses only have to do with the use of this particular verb, and there are
(continued...)
882

1636
(...continued)
numerous passages that speak of God’s great ability and power without using this verb, beginning
with the story of the exodus of the Jews from under the power of Pharaoh, who is overwhelmed
by the superior might and power of YHWH God. Human beings are at their strongest, very weak
and fallible. But not so with the God they serve–our God is capable of all things!
In the Spokespersons of Israel, the almighty power of YHWH God over against the rulers
of Assyria and Babylon and Persia is made very explicit. YHWH God is the one, the only one
who, is able to accomplish whatever he desires. He is the one who “comes with the clouds” of
judgment and deliverance throughout history, overturning the wicked empires and their egomaniac
rulers, bringing in a new day of peace and hope for the humble, persecuted peoples of
the earth. This is the God who has come to us in Jesus Christ, winning eternal victory over the
powers of evil, bringing in the new day of peace and hope for all peoples upon the earth. Now,
the risen Lord, sitting at the “right hand of power,” will continue to come throughout human history,
furthering that victory to completion (with the initial example of his “coming” that of the destruction
of Jerusalem and its temple in 70 A.D.).
1637
The aorist active infinitive verb sthri,xai, steriksai, means “to set up,” “to fix firmly,” “to
establish.”
The verb is found at Luke 9:51, used for Jesus’ fixed determination to go up to face death
in Jerusalem; at Luke 22:32, where the risen Jesus tells Peter that when he has turned himself
around, he is to “establish his brothers.” In Romans 1:11, Paul expresses his wish to come to
Rome “so that I may give to you people spiritual gifts, in order to establish you...”
In 1 Thessalonians 3:2 Paul says that he has sent Timothy to them, “in order to establish
you people...” In 1 Thessalonians 3:13, in language very similar to this doxology in Romans 16,
Paul expresses the wish that God “...may so establish your hearts in set-apartness that you may
be blameless before our God and Father at the presence of our Lord Jesus with all his set-apart
people.” In 2 Thessalonians 2:16-17 there is a doxology similar to this one in Romans 16, which
includes the words, “Now may our Lord Jesus Christ himself and God our Father, who loved us
and through gracious favor gave us eternal comfort and good hope, comfort your hearts and
establish them in every good work and word.” 2 Thessalonians 3:3 states, “Now the Lord is
faithful, who will establish you people and will protect from the evil one.”
Jacob (“James”) 5:8 urges the readers to “establish your hearts, because the presence of
the Lord has drawn near.” 1 Peter 5:10-11, in language similar to Romans 16 states, “Now the
God of all merciful favor, the one who called you people into his long-lasting glorious radiance in
Christ [Jesus], when you have suffered a little, he himself will make complete, establish,
strengthen, and found you people. To him be the strength (kra,toj, kratos) into the long ages--
truly.” Compare also 2 Peter 1:12 and Revelation 3:2.
Here again (as we have shown in the preceding footnote), this is not something original
with the Christian faith--but rather, the Jewish Bible sometimes uses this same verb to speak of
God’s ability to “establish” his people. See Exodus 17:12; Psalm 51:12; 104:15; 112:8;
(continued...)
883

1638 1639
good news of mine, and the proclamation of Jesus Christ, according to a disclosure of a
1640
mystery for long-lasting times having been kept secret, 16.26 but then now having been made
1637
(...continued)
Proverbs 15:25; Song of Solomon 2:5; Isaiah 59:16; Jeremiah 17:5; 21:10; 24:6; Ezekiel 6:2;
13:17; 14:8; 15:7; 21:2; 21:7; 25:2; 29:2; 38:2; Daniel 7:28; Amos 9:4; 1 Maccabees 2:17;
14:14, 26; Ben Sirach 3:9; 5:10; 13:21; 15:4; 22:16; 24:10; 38:34 (the farmers, craftsmen and
workers–smiths, potters keep stable or establish the fabric of the world); 39:32; 40:19; 42:17.
Much more than the use of this same verb, however, is the constant teaching of the
Jewish Bible that in YHWH God his people find a “broad place” in which to stand, and are
established in a condition of peace and rest. This is what this doxology requests for all the people
of Christ, the “New Israel.”
1638
The phrase “my good news” or “our good news” is found in Paul’s writings at Romans
2:16 (“my good news”); 16:25 (here); 2 Corinthians 4:3; 1 Thessalonians 1:5; 2 Thessalonians
2:14 (“our good news”); 2 Timothy 2:8 (“my good news”).
Sanday and Headlam comment concerning Paul’s use of the phrase “my good news,” that
“St. Paul did not look upon this as antagonistic to the common faith of the Church, but as
complementary to and explanatory of it.” (P. 433)
It is true that Paul’s proclamation and teaching are in some ways different from the
proclamation and teaching of either Jacob (“James”) or Peter (1 and 2 Peter); but all of them
proclaim the same good news of Jesus as Lord, and they are simply variations on the same basic
tune. Paul may center his teaching on the resurrection of Jesus, while Jacob (“James”) says little
on that subject; Peter may find things in Paul’s teaching that are difficult to understand (2 Peter
3:14-16), but nonetheless, they all share in the one basic message, the good news of God’s
mighty act of salvation in Jesus Christ.
1639
For this phrase, “the proclamation (or ‘preaching) of Jesus Christ,” compare the
following passages: Matthew 12:41 and Luke 11:32 (“the preaching of Jonah”); Mark 16, shorter
ending (“the preaching of eternal salvation”); 1 Corinthians 1:21 (“the foolishness of the
preaching”); 2:4 (“my preaching”); 15:14 (“our preaching”); 2 Timothy 4:17 (“the preaching”);
Titus 1:3 (“his word through preaching”). Here, we think, the meaning is not the preaching that
Jesus Christ did himself, but the preaching that is centered in Jesus Christ.
This exact phrase is unique, and not to be found elsewhere in the Greek New Testament.
However, the noun by itself, without the entire phrase, is found there, and it is the kind of phrase
that fits in well with Pauline understanding.
1640
The noun musth,rion, musterion is used to describe the content of the good news,
formerly kept silent or hidden, but now revealed. This noun is found in the Septuagint some 31
times in all, mostly with reference to human “secrets.” See the following passages, of which only
one, the first one is from the Hebrew (Aramaic) Bible; all the rest from the “Apocrypha”:
884
(continued...)

1640
(...continued)
Daniel 2:18kai. parh,ggeile nhstei,an kai. de,hsin kai. timwri,an zhth/sai para. tou/
kuri,ou tou/ uỳi,stou peri. tou/ musthri,ou tou,tou o[pwj mh. evkdoqw/si Danihl kai. oi` metV
auvtou/ eivj avpw,leian a[ma toi/j sofistai/j Babulw/noj
“And he commanded a going without food, and prayer, and to seek aid from the Lord, the
Most High, concerning this the mystery, so that Daniel and those with him might not be given over
to destruction together with the wise ones of Babylon.”
The mystery that is spoken of here and in the following verses 19, 27, 28, 29, 30, 47 is the
mysterious dream and vision that King Nebuchadnezzar has had, and which he will not reveal to
his wise men, challenging them to tell him what the dream was, and its interpretation, and
threatening them with death if they cannot do so. Daniel has that mystery revealed to him in a
night-time vision, and he tells Nebuchadnezzar that no wise men, etc. (including Daniel and his
companions), can reveal such mysteries, only the God of heaven can, and God has revealed both
the dream and its meaning to him.
After Daniel tells the king the content of his dream (he has seen a great statue, with head
of gold, chest of silver, waist of bronze, legs of iron, mixed with clay), he interprets its meaning:
Nebuchadnezzar’s kingdom will be followed by three other kingdoms, and in the days of
the fourth of those kingdoms, God will, by means of a stone cut out of a mountain without hands,
destroy the earthly kingdoms, and establish his own eternal kingdom, that will never end.
Nebuchadnezzar, overwhelmed by such knowledge of his dream, and its meaning,
confesses that Daniel’s God is God of gods and Lord of kings, the revealer of mysteries.
Compare Daniel 4:9 (Theodotian). See at the close of this footnote.
Judith 2:2kai. suneka,lesen pa,ntaj tou.j qera,pontaj auvtou/ kai. pa,ntaj tou.j megista/naj
auvtou/ kai. e;qeto metV auvtw/n to. musth,rion th/j boulh/j auvtou/ kai. sunete,lesen pa/san th.n
kaki,an th/j gh/j evk tou/ sto,matoj auvtou/
“He (Nebuchadnezzar!) called together all the servants of his and all the nobles of his, and
set forth with them the mystery of the counsel of his and recounted fully all the wickedness of the
earth, out of the mouth of his.” This is a legendary Nebuchadnezzar; the “mystery” is his secret
plan for the destruction of Israel in the time of Judith.
Tobit 12:7musth,rion basile,wj kalo.n kru,yai ta. de. e;rga tou/ qeou/ avnakalu,ptein
evndo,xwj avgaqo.n poih,sate kai. kako.n ouvc eu`rh,sei u`ma/j
“A mystery of a king, (it is) good to hide. But then the works of the God, to unveil
gloriously, (it is) good to do; and evil will not find you people.” Compare 12:11, which is almost
identical. These are the words of the angel Raphael, who has guided Tobit on his journey and
given him success. He says that while it is good to keep a king’s mystery hidden, it is also good
to unveil, to make known the works of God, i.e., not to let them remain hidden and unknown.
(continued...)
885

1640
(...continued)
2 Maccabees 13:21prosh,ggeilen de. ta. musth,ria toi/j polemi,oij Rodokoj evk th/j
Ioudai?kh/j ta,xewj avnezhth,qh kai. katelh,mfqh kai. kateklei,sqh
“But then Rhodokos, a man from the ranks of the Jews, announced the mysteries (i.e.,
‘secret military plans’) to the enemies; he was sought for and was captured, and was put in
prison.”
Ben Sirach 22:22evpi. fi,lon eva.n avnoi,xh|j sto,ma mh. euvlabhqh/ |j e;stin ga.r diallagh,
plh.n ovneidismou/ kai. u`perhfani,aj kai. musthri,ou avpokalu,yewj kai. plhgh/j doli,aj evn
tou,toij avpofeu,xetai pa/j fi,loj
“If you should open (your) mouth against (literally ‘upon’) a friend, do not be concerned; for
there is reconciliation is possible; by contrast, insult and arrogance and disclosure of a mystery
(‘hidden secret’), and a treacherous blow--in these (cases) every friend will run away.”
Ben Sirach 27:16o` avpokalu,ptwn musth,ria avpw,lesen pi,stin kai. ouv mh. eu[rh| fi,lon
pro.j th.n yuch.n auvtou/
“The one revealing secrets destroyed faith (or ‘trust’); and he will never find a friend forhis
innermost being.”
Ben Sirach 27:17ste,rxon fi,lon kai. pistw,qhti metV auvtou/ eva.n de. avpokalu,yh|j ta.
musth,ria auvtou/ mh. katadiw,xh|j ovpi,sw auvtou/
“Feel affection (for) a friend, and be faithful with him; but then if you should reveal (or
‘uncover’) the mysteries (or ‘hidden secrets’) of his, you should not pursue after him.”
Ben Sirach 27:21o[ti trau/ma e;stin katadh/sai kai. loidori,aj e;stin diallagh, o` de.
avpokalu,yaj musth,ria avfh,lpisen
“For a wound is to bind up, and (after) insulting speech there is reconciliation; but then the
one who revealed mysteries (or ‘hidden secrets’) has no hope.”
Wisdom of Solomon 2:22 kai. ouvk e;gnwsan musth,ria qeou/ ouvde. misqo.n h;lpisan
o`sio,thtoj ouvde. e;krinan ge,raj yucw/n avmw,mwn
“And they did not know the mysteries (or, ‘hidden secrets’) of God, nor did they hope for
(the) wages of devoutness, nor did they discern (the) reward of blameless innermostbeings.”
Wisdom of Solomon 6:22ti, de, evstin sofi,a kai. pw/j evge,neto avpaggelw/ kai. ouvk
(continued...)
886

1640
(...continued)
avpokru,yw u`mi/n musth,ria avlla. avpV avrch/j gene,sewj evxicnia,sw kai. qh,sw eivj to. evmfane.j
th.n gnw/sin auvth/j kai. ouv mh. parodeu,sw th.n avlh,qeian
“But then what wisdom is, and how it came to be, I will announce; and I will not hide
mysteries (of ‘hidden secrets’) from you, but rather, from (the) beginning of creation, I will trace
out (Wisdom’s path), and I will make the knowledge of her visible, and I will not pass by the truth.”
What a claim this is! Can Solomon, or the author of this document, make good on this
claim? We think not, and are much more in agreement with Paul’s statement in Romans 11:33-
34, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable
are His judgments and unfathomable His ways! For who has known the mind of the Lord, or who
became his counselor?” (New American Standard) What do you think?
Wisdom of Solomon 14:15 avw,rw| ga.r pe,nqei truco,menoj path.r tou/ tace,wj
avfaireqe,ntoj te,knou eivko,na poih,saj to,n pote nekro.n a;nqrwpon nu/n w`j qeo.n evti,mhsen kai.
pare,dwken toi/j u`poceiri,oij musth,ria kai. teleta,j
“For a father, being consumed by an untimely grief, having made an image of the child
suddenly taken from him; what was once a dead human being, he now honored as a god, and
handed on to those subject to him, mysteries (or ‘hidden secrets,’ or perhaps, ‘secret rituals’) and
initiations.” This author is seeking to explain the origin of idolatry, and of the “mystery religions.”
Wisdom of Solomon 14:23h' ga.r teknofo,nouj teleta.j h' kru,fia musth,ria h'
evmmanei/j evxa,llwn qesmw/n kw,mouj a;gontej
“For whether initiations (with) murdering of children, or hidden mysteries, or practicing
banquets (i.e., drunken Dionysiac festivals) with strange customs...” Again, the author is
describing the practices of those who engage in idolatry of the “mystery religions.”
Then, from the New Testament there are the following 28 occurrences:
Matthew 13:11o` de. avpokriqei.j ei=pen auvtoi/j\ o[ti u`mi/n de,dotai gnw/nai ta. musth,ria
th/j basilei,aj tw/n ouvranw/n( evkei,noij de. ouv de,dotaiÅ
“But then answering, he said to them that, ‘To you it has been given to know the mysteries
(or, ‘hidden secrets’) of the kingdom of the heavens, but then to them it has not been given.’”
Mark 4:11 kai. e;legen auvtoi/j\ u`mi/n to. musth,rion de,dotai th/j basilei,aj tou/ qeou/\
evkei,noij de. toi/j e;xw evn parabolai/j ta. pa,nta gi,netai
“And he said to them, ‘To you people the mystery (or, ‘hidden secret’) of the kingdom of the
God has been given, but for the ones outside everything comes in comparisons (‘parables’)
(continued...)
887

1640
(...continued)
Luke 8:10 o` de. ei=pen\ u`mi/n de,dotai gnw/nai ta. musth,ria th/j basilei,aj tou/ qeou/( toi/j
de. loipoi/j evn parabolai/j( i[na ble,pontej mh. ble,pwsin kai. avkou,ontej mh. suniw/sinÅ
“But then he said, ‘To you people it has been given to know the mysteries (or ‘hidden
secrets’) of the kingdom of the God; but to the rest (they are given) in comparisons (or, ‘parables’)
so that seeing they may not see, and hearing they may not understand.”
Romans 11:25Ouv ga.r qe,lw u`ma/j avgnoei/n( avdelfoi,( to. musth,rion tou/to( i[na mh. h=te
ÎparvÐ eàutoi/j fro,nimoi( o[ti pw,rwsij avpo. me,rouj tw/ | VIsrah.l ge,gonen a;cri ou- to. plh,rwma
tw/n evqnw/n eivse,lqh|
“For I do not desire (for) you people to not know, brothers, this mystery (or, ‘hidden secret’),
so that you may not be wise [beyond] yourselves, that a hardening has come upon part of the
Israel, until the time when the fullness of the non-Jews may come in.”
Romans 16:25 (here) ÎTw/ | de. duname,nw| u`ma/j sthri,xai kata. to. euvagge,lio,n mou kai.
to. kh,rugma VIhsou/ Cristou/( kata. avpoka,luyin musthri,ou cro,noij aivwni,oij sesighme,nou(
“But then to the one being able to establish you people, according to the good news of
mine, and the preaching of Jesus Christ, according to unveiling of the mystery (or, ‘hidden
secret’) having been kept silent for long-lasting times.” That is, although it is impossible for
human beings to search out the divine mysteries (Romans 11:33), God himself has revealed the
long-hidden mystery in the good news of Jesus Christ!
1 Corinthians 2:1Kavgw. evlqw.n pro.j u`ma/j( avdelfoi,( h=lqon ouv kaqV u`peroch.n lo,gou h'
sofi,aj katagge,llwn u`mi/n to. musth,rion tou/ qeou/Å
“And I, coming to you people, brothers, came proclaiming to you people the mystery (or,
‘hidden secret’) of the God according to superiority of speech or of wisdom.” This was the basic
content of Paul’s proclamation–the hidden secret, the mysterious plan of God for the world, has
been unveiled, made known in Jesus Christ!
1 Corinthians 2:7avlla. lalou/men qeou/ sofi,an evn musthri,w| th.n avpokekrumme,nhn( h]n
prow,risen o` qeo.j pro. tw/n aivw,nwn eivj do,xan h`mw/n(
“But rather, we speak God’s wisdom in a mystery (or, ‘hidden secret’) that has been
hidden, which the God decreed before the ages for our glorious radiance.”
1 Corinthians 4:1ou[twj h`ma/j logize,sqw a;nqrwpoj w`j u`phre,taj Cristou/ kai.
oivkono,mouj musthri,wn qeou/Å
888
(continued...)

1640
(...continued)
“In this way a person should consider us, as assistants of Christ and managers of the
mysteries (or, ‘hidden secrets’) of God.”
1 Corinthians 13:2kai. eva.n e;cw profhtei,an kai. eivdw/ ta. musth,ria pa,nta kai. pa/san
th.n gnw/sin kai. eva.n e;cw pa/san th.n pi,stin w[ste o;rh meqista,nai( avga,phn de. mh. e;cw(
ouvqe,n eivmiÅ
“And if I should have (the gift of) speaking for (God); and should know all the mysteries (or,
‘hidden secrets’) and all the knowledge, and if I should have all the faith, so as to remove
mountains, but then have not love, I am nothing.” Yes, the hidden secret, or “mystery” of God’s
eternal purpose has been unveiled, made known to humanity through the good news–but
knowledge of that revelation will do no good unless it is responded to in love!
1 Corinthians 14:2 o` ga.r lalw/n glw,ssh| ouvk avnqrw,poij lalei/ avlla. qew/|\ ouvdei.j ga.r
avkou,ei( pneu,mati de. lalei/ musth,ria
“For the one speaking in a tongue speaks not to people, but rather to God; for no one
hears (or, ‘understands’), but then in (the) Spirit he speaks mysteries (or, ‘hidden secrets’). Here,
the plural “mysteries” or “hidden secrets” refers, we think, to the things being said in a language
that the hearers cannot understand–for the hearers of such speech, it all remains mysterious!
1 Corinthians 15:51 ivdou. musth,rion u`mi/n le,gw\ pa,ntej ouv koimhqhso,meqa( pa,ntej de.
avllaghso,meqa(
“Look--I am telling you a mystery (or, ‘hidden secret’): we will not be fallen asleep, but then
we will all be changed...” Here again, Paul uses the word in a different way–not to refer to the
central message in which God’s eternal purpose is unveiled, but to refer to the Christians’ hope
for the future, which of course is a matter of faith, still hidden and mysterious, and which can only
be seen “through a mirror darkly” (compare 1 Corinthians 13:9-12). Paul is filled with hope for
the future, but the details of that future are a matter of prophecy, which can only unveil the future
partially, not fully, or exactly.
Ephesians 1:9gnwri,saj h`mi/n to. musth,rion tou/ qelh,matoj auvtou/( kata. th.n
euvdoki,an auvtou/ h]n proe,qeto evn auvtw/|
“Making know to us the mystery (or ‘hidden secret’) of his desire, according to the good
desire of his, which he set forth in him...” It is the mystery of God’s good desire for the world that
has been revealed in Christ, and that Paul is making known through his proclamation.
Ephesians 3:3Îo[tiÐ kata. avpoka,luyin evgnwri,sqh moi to. musth,rion( kaqw.j
proe,graya evn ovli,gw|(
889
(continued...)

1640
(...continued)
“...[that] according to unveiling (or, ‘revelation’) was made known to me the mystery (or,
‘hidden secret’) even as I wrote in a few (words)...” Not only does Paul proclaim that formerly
hidden secret, he also makes it known through his writing.
Ephesians 3:4pro.j o] du,nasqe avnaginw,skontej noh/sai th.n su,nesi,n mou evn tw/|
musthri,w| tou/ Cristou/(
“(looking) towards which, your are able, reading, to know the understanding of mine in the
mystery (or ‘hidden secret’) of the Christ...” And since Paul makes the mystery known through his
writing, it is possible for those reading his writing to gain an understanding of that former mystery.
Ephesians 3:9kai. fwti,sai Îpa,ntajÐ ti,j h` oivkonomi,a tou/ musthri,ou tou/
avpokekrumme,nou avpo. tw/n aivw,nwn evn tw/| qew/ | tw/ | ta. pa,nta kti,santi(
“and to enlighten [everyone] (as to) what is the management of the mystery (or, ‘hidden
secret’), the one having been kept hidden from the ages in the God the one who created all
things...” As Paul’s hearers and readers begin to understand the content of the revealed mystery,
they also begin to understand God’s wise plan that has been at work in human history.
Ephesians 5:32to. musth,rion tou/to me,ga evsti,n\ evgw. de. le,gw eivj Cristo.n kai. eivj
th.n evkklhsi,anÅ
“This, the mystery is great; but then I, I am saying (that it refers) to Christ and to the
assembly (or, ‘church’)...” Not only is Christ the revelation of the long-time mystery, but Christ as
he is embodied in the Church, his “Body,” the universal people, the New Israel.
Ephesians 6:19kai. u`pe.r evmou/( i[na moi doqh/| lo,goj evn avnoi,xei tou/ sto,mato,j mou( evn
parrhsi,a| gnwri,sai to. musth,rion tou/ euvaggeli,ou
“and (pray) on my behalf, that to me may be given (the) word(s), when opening the mouth
of mine, to make known with boldness the mystery (or, ‘hidden secret’) of the good news.”
Because the making known of the mystery is so important, Christian prayer should be raised to
God on behalf of those who have taken up the responsibility for making the mystery known
through the proclamation of the good news.
Colossians 1:26to. musth,rion to. avpokekrumme,non avpo. tw/n aivw,nwn kai. avpo. tw/n
genew/n& nu/n de. evfanerw,qh toi/j a`gi,oij auvtou/(
“...the mystery, the one having been hidden from the ages and from the generations--but
then now it was made known to the set-apart people of his...” The former mystery has not only
been made known to special people like Paul–it is also made known to all of God’s people (and it
is their responsibility, just as it was Paul’s, to carry that revelation to their world).
(continued...)
890

1640
(...continued)
Colossians 1:27oi-j hvqe,lhsen o` qeo.j gnwri,sai ti, to. plou/toj th/j do,xhj tou/
musthri,ou tou,tou evn toi/j e;qnesin( o[ evstin Cristo.j evn u`mi/n( h` evlpi.j th/j do,xhj\
“To them the God chose to make known what (is) the wealth of the glorious radiance of this
the mystery (or ‘hidden secret’) among the non-Jews–which is Christ among you people, the hope
of the glorious radiance.” The mystery is a hidden treasure, a pearl of great price–it is Christ
among all the peoples of the earth, welcoming them into undying hope of sharing in the very
nature of God himself!
Colossians 2:2 i[na paraklhqw/sin ai` kardi,ai auvtw/n sumbibasqe,ntej evn avga,ph| kai.
eivj pa/n plou/toj th/j plhrofori,aj th/j sune,sewj( eivj evpi,gnwsin tou/ musthri,ou tou/ qeou/(
Cristou/(
“in order that the hearts of theirs might be encouraged, having been knit together in love,
and for all (the) wealth of the full assurance of understanding (and) for recognition of the mystery
(or, ‘the hidden secret’) of the God--Christ.” Paul wants all of those who have seen and heard the
revelation of the mystery to grow in their understanding and recognition of its powerful truth.
Christ is the specific content of the mystery.
Colossians 4:3 proseuco,menoi a[ma kai. peri. h`mw/n( i[na o` qeo.j avnoi,xh| h`mi/n qu,ran
tou/ lo,gou lalh/sai to. musth,rion tou/ Cristou/( diV o] kai. de,demai(
“praying together also concerning us, that the God might open for us a door for the word, to
speak the mystery of the Christ, on account of which I am in prison.”
2 Thessalonians 2:7to. ga.r musth,rion h;dh evnergei/tai th/j avnomi,aj\ mo,non o`
kate,cwn a;rti e[wj evk me,sou ge,nhtaiÅ
“For the mystery (or ‘hidden secret’) of lawlessness already is working; only the one holding
back now–until he may come out of (the) midst.” Here again, Paul uses the word “mystery” in a
different sense. Not only is there a divine mystery or hidden secret which is now being revealed
through the good news–there is also a mysterious “working of lawlessness” which is in opposition
to the divine mystery, and is working its evil intentions in human history, at the very same time
that the good news is working to overthrow all evil. We need never pretend that because we have
seen the light of God in Jesus Christ, that there will be no more darkness, or constant attempts to
put out the light!
1 Timothy 3:9e;contaj to. musth,rion th/j pi,stewj evn kaqara/| suneidh,seiÅ
“holding the mystery (or ‘hidden secret’) of the faith in a clean conscience.” This is a basic
qualification of those who seek to serve in leadership positions within the church–a strong holding
to the basic good news, with a clear conscience. Nothing else can qualify a person for leadership!
(continued...)
891

1640
(...continued)
1 Timothy 3:16kai. o`mologoume,nwj me,ga evsti.n to. th/j euvsebei,aj musth,rion\ o]j
evfanerw,qh evn sarki,( evdikaiw,qh evn pneu,mati( w;fqh avgge,loij( evkhru,cqh evn e;qnesin(
evpisteu,qh evn ko,smw|( avnelh,mfqh evn do,xh|Å
“And undeniably great is the mystery (‘hidden secret’) of godliness–who was manifested in
flesh, justified in spirit, seen by messengers, preached among (the) nations, trusted in (the) world,
taken up in glorious radiance.” The “mystery of godliness” is Jesus Christ, his earthly ministry, his
justification over against all the opposition that arose against him, all of which was witnessed by
his chosen associates who have already in the first century proclaimed him among the non-
Jewish nations, who has led people from every race and nationality to faith, and who has been
raised to the right hand of God, to reign over human history. His life is the pattern of true
godliness; identification with him leads believers to share in that godliness.
Revelation 1:20 to. musth,rion tw/n e`pta. avste,rwn ou]j ei=dej evpi. th/j dexia/j mou kai.
ta.j e`pta. lucni,aj ta.j crusa/j\ oi` e`pta. avste,rej a;ggeloi tw/n e`pta. evkklhsiw/n eivsin kai. ai`
lucni,ai ai` e`pta. e`pta. evkklhsi,ai eivsi,nÅ
“The mystery (or, ‘hidden secret’) of the seven stars which you saw upon the right hand of
mine, and the seven lampstands, the golden ones: the seven stars–messengers (or, ‘angels’) of
the seven assemblies (or, ‘churches’) and the seven lampstands are the seven assemblies (or
‘churches’).” Here again the word “mystery” is used in a different sense from its normal meaning
in Paul’s writings. Now it means the truth hidden behind the graphic symbolism of the author of
Revelation, in his depiction of the risen Lord holding seven stars in his right hand–the meaning of
the mystery is that the seven stars represent the messengers or “angels” of the seven churches of
Asia Minor in the first century, while the seven lampstands represent the seven churches
themselves.
Revelation 10:7avllV evn tai/j h`me,raij th/j fwnh/j tou/ e`bdo,mou avgge,lou( o[tan me,llh|
salpi,zein( kai. evtele,sqh to. musth,rion tou/ qeou/( w`j euvhgge,lisen tou.j e`autou/ dou,louj tou.j
profh,tajÅ
“But rather in the days of the voice of the seventh messenger (or, ‘angel’), when he is
about to sound (the) trumpet; and it was completed, the mystery (or ‘hidden secret’) of the God,
as he promised the slaves of his own, the spokespersons (or ‘prophets’).” The divine mystery or
hidden secret has not only been revealed in the good news, but it is continuing to be fulfilled as
the promises made to God’s spokespersons are coming to pass in human history.
Revelation 17:5kai. evpi. to. me,twpon auvth/j o;noma gegramme,non( musth,rion( Babulw.n
h` mega,lh( h` mh,thr tw/n pornw/n kai. tw/n bdelugma,twn th/j gh/jÅ
“and upon the forehead of hers, a name having been written, a mystery (or, ‘hidden
secret’), ‘Babylon the great, the mother of prostitutes and of the abominations of the earth." Here
again, the noun “mystery” is used in a different sense than that central sense in Paul’s writings.
(continued...)
892

1640
(...continued)
Here it refers again to the meaning of the author of Revelation’s graphic symbolism–a great
prostitute, riding a scarlet beast with seven heads and ten horns–she has a name written on her
forehead, which is a mystery, i.e., it contains a hidden secret. The writing is “Babylon the great...”,
but its meaning is not literally Babylon–rather, it stands for Rome, the Capital City of the Roman
Empire, sitting on seven hills, with its deadly attack on the followers of Jesus in the latter half of
the first-century A.D.
Revelation 17:7Kai. ei=pe,n moi o` a;ggeloj\ dia. ti, evqau,masajÈ evgw. evrw/ soi to.
musth,rion th/j gunaiko.j kai. tou/ qhri,ou tou/ basta,zontoj auvth.n tou/ e;contoj ta.j e`pta.
kefala.j kai. ta. de,ka ke,rataÅ
“And the messenger (or, ‘angel’) said to me, ‘For what reason were you astonished? I, I
will tell you the mystery (or ‘hidden secret’) of the woman, and of the beast, the one carrying her,
the one having the seven heads and the ten horns.” As the author of Revelation gives the
messenger’s (or “angel’s”) explanation of the meaning of this graphic symbolism, he makes it
clear that the reference is to “the great city which reigns over the kings of the earth” (17:18).
Notice how in these biblical occurrences of “the mystery” or “hidden wisdom,” we have
been introduced to the thought of “the secret purpose of God” that is being brought about in
human history. Here, alongside these passages concerning “the mystery,” we place other
statements concerning God’s “purpose” or “plan” from the Jewish Bible:
First, we mention the important passage, Genesis 50:20:
h['_r" yl;Þ[' ~T,îb.v;x] ~T,§a;w>
hb'êjol. Hb'äv'x] ‘~yhil{a/
hZ

1640
(...continued)
their plans–but God also has his thoughts, his devices, his plans, that are at work in the midst of
human evil.
Secondly, we mention the profound statement made in Proverbs 19:21,
vyai_-bl,B. tAbåv'x]m; tABår:
`~Wq)t' ayhiä hw"©hy>÷ tc;î[]w:
Many thoughts (or “devices”) (are) in the heart of a man;
and YHWH’s plan (the Hebrew noun hcî[, (etsah)–it will stand!
That is, human history shows the constant making and remaking of human schemes and
plans–too numerous to count–but in the long run of history, it is the divine plan or purpose in that
will stand! The noun hc'[e, (etsah, means “plan,” or “purpose.” Human beings have thoughts, or
plans, or purposes, which they put into effect and allow to guide their lives–but God also has a
plan, a purpose–and it is only by letting that purpose guide us, counsel us, that we can become
part of something that will truly last! Only YHWH God’s plan will stand in the long-run!
Psalm 33:8-11,
#râ tc;ä[]
`rdo*w" rdoæl. ABªli÷ tAbïv.x.m;
They will tremble in awe because of YHWH, all the earth;
because of him let all the inhabitants of the world be in dread.
Because he, he spoke, and it came to be;
he commanded, and it stood firm.
YHWH brings to nothing the plan(s) of (the) nations;
he frustrates the thoughts of (the) peoples.
The plan of YHWH into long-lasting time will stand,
the thoughts of his heart to generation and generation.
(continued...)
894

1640
(...continued)
That is, human beings everywhere make all sorts of plans, and have thoughts and
purposes that they intend to fulfill, but which far too often are brought to nothing. But far greater
than all human plans and purposes, is the purpose or plan of YHWH God that will certainly be
established.
What do you think? Did the Creator God, who so marvelously designed the entire
universe, not have a purpose, a plan for the universe as a whole, something that he wanted to
achieve through its existence?
But what is God’s purpose, what is his plan? If it is to transform human evil into good, how
can that be? When will it happen? How is God bringing it about? We human beings don’t know.
We sense that it is true, we deeply hope that it is true; but it remains a dark mystery, a hidden
secret which we cannot fathom.
God simply spoke, and the entire universe was created. His creative power is without any
equal in all the universe, over which he rules, fulfilling his purposes. Nations and peoples make
their proud plans--just think of Hitler’s dream of the Third Reich, the third Roman Empire, that he
and his followers believed would rule for a thousand years; or Saddam Hussein’s plans for a “New
Babylon.” Such human plans are not enduring–instead, they are frustrated and come to nothing.
But the same thing is not true of YHWH’s plan or purpose. It stands firm for all time, and
reaches out to all generations of people. But what is that plan, that purpose? What is the “eternal
purpose” of God? Can we find out what it is by our human wisdom?
Isaiah 55:8-9,
~k,êyteAbåv.x.m; ‘yt;Abv.x.m; al{Ü yKiä
`hw")hy> ~auÞn> yk'_r"D> ~k,Þyker>d: al{ïw>
#r WhÜb.G" !KEå
`~k,(ytebov.x.M;mi yt;Þbov.x.m;W
Because my plans (or, ‘thoughts’) are not your plans (or, ‘thoughts’),
and your ways are not my ways–it is a saying of YHWH.
Because (the) heavens are higher than (the) earth,
so are my ways higher than your ways
and my plans (or, ‘thoughts’) than your plans (or, ‘thoughts’).
No, we cannot, on our own, know the thoughts and ways of YHWH God, or discover what
his plan or purpose is for our existence. We can know that he invites us to seek him, and that
whenever we turn away from our wicked ways and thoughts, he will have mercy upon us and
895
(continued...)

1640
(...continued)
pardon us. But his thoughts and his ways are different from ours, far beyond our ability
to fathom or understand.
If we dare to believe with Genesis that God is working behind the scenes, in the very midst
of human evil, to transform evil into good, how can this be? How will it be accomplished? When
will it happen? We cannot answer those questions, but we can seek God, forsake our evil ways
and plans, and return to God, asking for his compassion and forgiveness!
However, when God allows his servants, the Spokespersons, to enter into his counsel,
they can get a glimpse of what the divine plan is for certain times and situations. This is made
clear in two passages from the Spokesperson Isaiah:
Isaiah 14:24-27,
rmo=ale tAaßb'c. hw"ïhy> [B; ²v.nI
ht'y"ëh' !KEå ‘ytiyMi ’DI rv
ALê[u ‘~h,yle[]me( rs"Üw>
`rWs)y" Amàk.vi l[;îme AlêB\su’w>
#rh; hc'î[eh' tazO°
`~yI)AGh;-lK'-l[; hy"ßWjN>h;dY"ïh; tazO°w>
rpE +y" ymi äW #[' Þy" tAa±b'c. hw"ôhy>-yKi
`hN"b ymiîW hy"ßWjN>h; Adïy"w>
YHWH of Armies has sworn, saying:
Surely [al{ ú-~ai, emphatic affirmative] just as I intended, so it happened;
and just as I planned, it will stand:
to break Assyria in my land,
and on my mountains I will trample him.
and it will be removed from them, his yoke,
and his burden from upon his shoulder will be removed.
This (is) the plan that was planned concerning all the earth;
and this is the hand that is stretched out over all the nations.
(continued...)
896

1640
(...continued)
For YHWH of Armies has planned,
and who will frustrate it?
His hand is the one stretched out,
and who will turn it back?
Yes, YHWH God has a plan for all the earth, for all the nations, a plan that will not be
frustrated or turned back. That plan includes overthrowing such powerful nations as that of the
th
Assyrians, who conquered northern Israel, in the 8 century B.C., carrying its people into captivity.
The spokesperson Isaiah has entered into the divine counsel (see Jeremiah 23:18, 22), and has
gotten a glimpse of that divine plan. Above and beyond the proud plans and ambitions of cruel
nations like Assyria is the Creator God, who is the Lord of history, and who will overthrow the
Assyrians, bringing the captive Israelites back home. What YHWH of Armies–the Divine
Warrior–has done with Assyria is an insight into what is happening throughout the world–it is a
plan that works itself out in the whole earth, in all the nations. The Divine Warrior is judging the
nations and peoples of the earth, overthrowing the proud oppressors, raising up the weak and
fallen. Such a process will never cease or fail to be accomplished.
The second passage is Isaiah 46:8-11:
Wvv'_aot.hiw> tazO à-Wrk.zI
`ble(-l[; ~y[iÞv.Ap Wbyviîh'
~l'_A[me tAnàvoarI Wrïk.zI
dA[ê !yaeäw> ‘lae ykiînOa' yKiä
`ynIAm*K' sp,a,îw> ~yhiÞl{a/
tyrI êx]a; ‘tyviarEme( dyGIÜm;
Wf+[]n:-al{ rvm, #r

1640
(...continued)
You people remember first things, from long ago!
For I (am) God [‘lae, El], and there is no other--
God [~yhiÞl{a, )elohiym] and (there is) nothing like me!--
declaring from (the) beginning (the) future end
and from long before, that which has not been done,
saying, “My plan will stand,
and all my desire I will do!--
calling from (the) east a bird of prey,
from a distant land a man of my plan (or, his plan).
Surely I spoke, surely I will bring it (to happen);
I formed (the plan), surely I will do it.”
Yes, we human beings make many plans, and we have all sorts of intentions, some of
which stand for a while, some of which are fulfilled–but many of which do not stand, and never
come to fulfillment. Not so with God, the true and only God. His intention and purpose span all of
human time, from the earliest beginning to the final end; God knows the end from the beginning.
His plan was to raise up Cyrus, the Persian, to overthrow the Babylonians who held Judah
th
captive in the 6 century B.C., and through Cyrus to allow the Jewish captives to return to their
homes in Israel. And what God planned, he caused to happen. Cyrus, the powerful conqueror of
Babylon, enabled the Jews to return to their land, and rebuild their temple. God is the Lord of
history, who raises up nations and kings, and then overthrows them, always acting to bring
deliverance to his people. It is God, the great Planner, whose hand makes the final moves in
history!
These two passages from Isaiah throw light on the divine plan for two specific times
th th
in the history of ancient Israel, in the 8 and 6 centuries B.C., revealing how it was YHWH God’s
plan not only to send his people into captivity in punishment for their disobedience, but also to
deliver them from their captivities, raising up powerful leaders to accomplish his plan.
But beyond those two specific instances in Israel’s history, what is the overall plan and
purpose of God, that arches over the centuries of time? And if these two instances point to the
divine plan and action for all the nations, how will such a thing be brought about? When, if ever,
will this process in history reach its climax? We humans do not know. We get a glimpse of God’s
mighty power at work in human history, bringing about good out of human evil, overthrowing
powerful kingdoms and their rulers, setting the captives free–but is this still happening in our
time? And what is its ultimate goal?
Daniel 2:1-47 gives an answer to this question. It is the the story of King Nebuchadnezzar
of Babylon, who has a troubling dream, which his counselors cannot reveal to him.
Nebuchadnezzar calls together all his wise men and counselors, and demands that they tell him
what his dream has been–knowing that they could attempt to interpret the dream if he revealed it
to them, but also knowing that if they really had divine wisdom, they would be able to tell him what
(continued...)
898

1640
(...continued)
the dream itself was, before giving its interpretation. Of course, they confessedly cannot do this,
and Nebuchadnezzar becomes so angry that he decrees the death of all his counselors and wise
men–including the young Jewish men, Daniel, and his three Jewish companions who serve in
Nebuchadnezzar’s court.
Daniel goes to his companions, and asks them to join him in prayer, asking the God of
heaven to make known this mysterious dream of Nebuchadnezzar, so that they will not perish. In
answer to their prayer, God reveals “deep and hidden things,” not only telling them what the
dream was, but also revealing its meaning. Daniel and his companions go to Nebuchadnezzar,
interceding on behalf of all the wise men of Babylon, and then Daniel tells the king both what his
dream has been, and its meaning:
“You were looking O king, and lo! there was a great statue. This statue was huge,
its brilliance extraordinary; it was standing before you, and its appearance was frightening.
The head of that statue was of fine gold, its chest and arms of silver, its middle and thighs
of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked on, a
stone was cut out, not by human hands, and it struck the statue on its feet of iron and clay
and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold,
were all broken in pieces and became like the chaff of the summer threshing floors; and
the wind carried them away, so that not a trace of them could be found. But the stone that
struck the statue became a great mountain and filled the whole earth.”
“This was the dream; now we will tell the king its interpretation. You, O king, the
king of kings–to whom the God of heaven has given the kingdom, the power, the might,
and the glory, into whose hand he has given human beings, wherever they live, the wild
animals of the field, and the birds of the air, and whom he has established as ruler over
them all–you are the head of gold. After you shall arise another kingdom inferior to yours,
and yet a third kingdom of bronze, which shall rule over the whole earth. And there shall
be a fourth kingdom, strong as iron; just as iron crushes and smashes everything, it shall
crush and shatter all these. As you saw the feet and toes partly of potter’s clay and partly
of iron, it shall be a divided kingdom; but some of the strength of iron shall be in it, as you
saw the iron mixed with the clay. As the toes of the feet were part iron and part clay, so the
kingdom shall be partly strong and partly brittle. As you saw the iron mixed with clay, so
will they mix with one another in marriage, but they will not hold together, just as iron does
not mix with clay.
“And in the days of those kings the God of heaven will set up a kingdom that shall
never be destroyed, nor shall this kingdom be left to another people. It shall crush all these
kingdoms and bring them to an end, and it shall stand forever; just as you saw that a stone
was cut from the mountain not by hands, and that it crushed the iron, the bronze, the clay,
the silver, and the gold. The great God has informed the king what shall be hereafter. The
dream is certain, and its interpretation trustworthy.”
Then King Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that
a grain offering and incense be offered to him. The king said to Daniel, “Truly, your God is
(continued...)
899

1640
(...continued)
God of gods and Lord of kings and a revealer of mysteries, for you have been able to reveal this
mystery!”
This passage emphasizes that whereas even the wisest of humans cannot, and do not
know, the God of heaven knows what is going to happen in human history long before it ever
happens. He knows concerning the future rise and fall of kingdoms, and he has a long-time plan
and purpose in human history–it is the building of a kingdom that will conquer all earthly
kingdoms, and that will stand forever.
That purpose is a mystery that is hidden from human beings, even the wisest. But God
reveals it to his chosen servants who come to him in humble prayer, seeking his wisdom. The
world may seem to be under the control of earthly kings and princes, who enforce their will on
others, and who seek out their own selfish, egocentric purposes– like Nebuchadnezzar of
Babylon, and then like Cyrus and the Persians who conquered Babylon, and then like Alexander
the Great and his world-wide Kingdom, and then like powerful Rome, that divided into the
Western Roman Empire and the Eastern Roman Empire.
But behind the scenes is God, the Lord of History, who both raises those earthly powers up
and then over-throws them, the all-powerful God who is accomplishing his hidden purpose and
plan in human history, which includes the establishment of his own unending kingdom, as earth’s
(“beastly kingdoms” see chapter 7) are overthrown, and God builds a kingdom that will replace all
human kingdoms, and that will stand forever.
That’s God’s plan, that’s God’s purpose. However, we are forced to ask, what is this
mysterious, stone, cut from the mountain without human hands, that strikes the statue in
Nebuchadnezzar’s dream, causing its destruction, and then endures forever? Daniel does not
give the answer, and in fact, it remains a hidden secret, a “mystery” to the reader of the Jewish
Bible.
It is not until we come to Jesus Christ, and the New Testament’s “gospel” or “good news”
that we get a solid answer to that question in very certain terms. It is the Kingdom of God that
drew near in human history with the coming of Jesus of Nazareth in the time of that fourth
Kingdom, the Roman Empire. Jesus himself is the “stone, cut out from the mountain, without
human hands. In Jesus, YHWH, God of Israel has come into human history, to be present with
his people, accomplishing their salvation and deliverance, and then sending his followers out to
the ends of the earth, inviting all the peoples of the earth to enter into that Kingdom, to worship in
an eternal Kingdom, with a universal temple not built by human hands, with a God-given sacrifice
to take away human sinfulness forever. This is the revelation of the “divine mystery”; this is the
divine plan and purpose for the earth–and this is the central content of this “doxology” or
statement of praise to God, here at the close of Paul’s Letter to the Romans!
This passage, Romans 16:25-26 is one of the clearest and fullest statements in the New
Testament concerning the revelation of the divine purpose, that had been hidden in past ages,
but now has been revealed to the world in the Good News of Christ.
900
(continued...)

1641
known through spokesperson-like writings, according to command of the long-lasting God, for
1640
(...continued)
As Wright states, “This gospel proclamation, the announcement of the royal news of King
Jesus, is the unveiling of God’s long-kept secret...
“This mystery, the long concealed plan of God, has now been unveiled, and is made
known to all the nations through the prophetic writings...
“When this gospel is announced, it enables people of every nation to see that in Jesus the
veil has been drawn back on the eternal plan of the eternal God, and to respond in grateful and
obedient loyalty and trust.” (P. 769)
Sanday and Headlam state that “God who rules over all the aeons or periods in time, which
have passed and which are to come, is working out an eternal purpose for the world. For ages it
was a mystery, now in these last days it has been revealed...The end of...Romans is the first
place where we should expect this thought in a doxology, and coming there, it exactly brings out
the force and purpose of the previous discussion...” (P. 434)
“The doxology sums up all the great ideas of the Epistle. The power of the Gospel which
St. Paul was commissioned to preach; the revelation in it of the eternal purpose of God; its
contents, faith; its sphere, all the nations of the earth; its author, the one wise God, whose
wisdom is thus vindicated--all these thoughts had been continually dwelt on.
“And so at the end, feeling how unfit a conclusion would be the jarring note of verses 17-
20, and wishing to restore to the Epistle at its close its former serene loftiness, the Apostle adds
these verses, writing them perhaps with his own hand in those large bold letters which seem to
have formed a sort of authentication of his Epistles (Galatians 6:11), and thus gives an eloquent
conclusion to his great argument.” (P. 436)
There can be no doubt as to the meaning of the doxology–it is that the hidden mystery of
God’s eternal purpose has been made known in the good news that Paul proclaims.
Here then is the joyful claim that in coming to know Jesus as our Lord and Savior, and
committing our lives to following him, we become partakers in the long-time hidden “mystery,” the
“secret” of God’s eternal purpose and plan for the ages. God through Jesus Christ makes us part
of his Kingdom that will never end, as we share in a mission of loving service and compassion to
all our fellow human beings on earth. That, of course, does not mean that we “know everything,”
or that there are no more mysteries, hidden secrets beyond our grasp. But the central mystery,
the overall plan of God for this world, has been made known to us!
1641
Following the feminine plural genitive adjective profhtikw/n, prophetikon, “prophetic,”
or “spokesperson-like,” the phrase kai. th/j evpifanei,aj tou/ kuri,ou h`mw/n vIhsou/ Cristou/, kai
tes epiphaneias tou kuriou hemon Iesou Christou, “and of the appearance of the Lord of ours
Jesus Christ,”is interpolated into the text by Origen of Alexandria (who died 254 A.D.) and in some
manuscripts of Jerome (who died 420 A.D.).
901
(continued...)

1642 1643
obedience of faith in all the nations, having been made known; 16.27 to (the) only wise
1641
(...continued)
This interpolation does not change the meaning of Romans, although the noun evpifanei,a,
epiphaneia, “appearance” does not occur elsewhere in Romans.
What is affirmed here is an important observation--that without the written Spokespersons
of Israel, and the understanding of Jesus that comes through study of those writings, the
“mystery” simply cannot be understood.
We believe this to be the truth, and that it is illustrated by the large role which the written
Spokespersons played in the earliest preaching of the Good News of Jesus, and in such
passages as the story of the conversion of the Ethiopian Eunuch in Acts 8, and the words of the
risen Lord Jesus in Luke 24:25-27 and 45-47.
Compare John 2:17, 22, which show how the disciples of Jesus, following the events of his
life, came to understand their true significance through reading the Jewish Bible. How true it is
that much of the life and teaching of Jesus can hardly be understood until they are placed within
the context, and seen in the light of, that Bible. We think that it is one of the major short-comings
of modern Christian understanding to fail to understand Jesus in the light of the Tanakh, the Five
Books of Moses, the writings of both the former and latter Spokespersons, the Wisdom Literature
of Israel, and its other writings–including the Apocrypha!
We agree with Cranfield’s comment that “What one naturally expects to find opposed to
the past hiddenness is surely the manifestation in the gospel events and the subsequent
proclamation of them, not the revelation mediated through the writings of the Old Testament
prophets...
“But...it is when the manifestation of the mystery is understood as the fulfilment of God’s
promises made in the Old Testament (compare 1:2), as attested, interpreted, clarified, by the
Old Testament (compare, e.g., 3:21; 9:33; 10:4-9, 11, 13, 16, 18-21; 11:2, 26-27) that it is truly
understood as the gospel of God for all mankind.” (P. 811-12)
We think that a study of the Jewish Bible’s teaching concerning “mystery,” and God’s
“plan,” and especially Daniel’s interpretation of King Nebuchadnezzar’s dream in Daniel 2,
provides an essential background, or “setting of the stage,” for an understanding of the good
news of Jesus Christ. The more we see what has happened in Christ in the light of that
background, the more it makes sense. What do you think? Do you think you can understand the
gospel, the good news, apart from its setting in the Jewish Bible?
1642
See the earlier use by Paul of this exact phrase, “for obedience of faith among all the
non-Jewish nations,” at Romans 1:5.
1643
This assertion that the good news (or the “mystery”) has already “been made known in
all the nations” at the time of Paul’s writing of Romans, is paralleled elsewhere in Paul’s writings--
see Romans 1:8 and 1 Thessalonians 1:8. Paul is impressed by the fact that the good news
has gone out effectively and widely through the world-wide missionary effort of the earliest
(continued...)
902

1644 1645 1646
God, through Jesus, Christ, to whom (belongs) the glorious radiance into the ages,
1643
(...continued)
proclaimers of the good news. We need not be critical of his language in terms of exact, one on
one proclamation to even the unknown areas of planet earth. Rather, we should understand him
in terms of his prior narrow views of Judaism, and his present engagement in world-wide mission
that had already been so successful.
We must keep in mind that our knowledge of the spread of the Christian movement is
largely based on our knowledge of Paul’s mission, as described in the Book of Acts and in his
writings. But the fact is that there were many other missionaries of the faith (remember the twelve
(tradition has Thomas going all the way to India!), then the seventy, and later the great host of
people from all around the world converted on the Day of Pentecost; also remember all of the
fellow-workers he has just mentioned in this chapter), who shared in similar missions, going out in
all directions, not only in the directions Paul went, but to the south, and to the east, and to the
north. It is a great mistake to think that because we do not know about it, it didn’t happen.
1644
The great reality of divine “wisdom,” embodied in the one God, is a basic motif of Jewish
“wisdom literature,” beginning with Job, Proverbs and Ecclesiastes, and continuing on in Sirach
and the Wisdom of Solomon. However this exact phrase “the only wise God,” indeed, even the
shorter phrase “wise God” are both unique to this doxology in Romans 16. Compare Paul’s
earlier statement at Romans 11:33-36.
Wright comments that the Greek has a “teasing ambiguity: ‘To the only wise God, through
Jesus Christ, to whom be glory forever! Amen’...The question is, To whom does the ‘to whom’
refer? God? Or Jesus Christ? I suspect that Paul’s answer would be: Yes. That, of course, is
the meaning of ‘Amen.’”
He adds that “It should not surprise us that the letter ends in most manuscripts with an
invocation of the one true and wise God, made known in and through Jesus the Messiah...If the
God of Abraham, Isaac, and Jacob really is the creator, the God of the whole world, and if this
God raised Jesus from the dead and thereby announced that he was and is the Messiah, the
world’s true Lord, then worship...is the ultimately appropriate response. Because humans are
made in the image of this God, such worship renews them in this image, and indeed transforms
them to bear the image of God’s son, so that he might be the firstborn among many sons and
daughters (8:29)...
“Part of this renewal is the renewal of the mind (12:2). Anyone who has wrestled with
Romans will know the challenge of that renewal, and will discover mental muscles, as well as
spiritual, that need to be stretched and trained...
“This doxology challenges readers to turn that mental work, too, into praise, not to rest
content with one activity for the study desk and another for the prayer desk...
”Ultimately, Paul’s vision of the renewed community is of united worship, based on shared
faith...” (P. 769)
903

1647 1648
truly. ]
1645
The masculine singular dative relative pronoun w-|, ho, “to (or ‘for’ or ‘in’) whom,” is
changed to the personal pronoun auvtw/|, auto, “to (or ‘for’ or ‘in’) him,” by P, Minuscules 81, 104
and a few other Greek manuscripts.
It is omitted by Vaticanus, Minuscule 630, the Old Latin Manuscript f and the Peshitta
Syriac.
These variant readings do not change the meaning of Romans.
1646
The phrase tw/n aivw,nwn, ton aionon, “of the ages,” is interpolated into the text at this
point by P61, Sinaiticus, Alexandrinus, Bezae, P, Minuscules 81, 2464, a few other Greek
manuscripts, the Latin Vulgate, a part of the Old Latin witnesses, the Peshitta Syriac and the
Bohairic Coptic.
The text without this interpolation is read by P46, Vaticanus, Ephraemi Rescriptus, Psi,
Minuscules 33, 1881, the “Majority Text,” the Harclean Syriac, a few manuscripts of the Sahidic
Coptic and Ambrosiaster (366-384 A.D.).
Whether read or not makes little difference for the meaning of Romans.
This affirmation that the glorious radiance belongs to the Christ, Jesus, is the very highest
of Christological affirmations–God’s own glorious radiance is his, seen in him.
See such passages as Galatians 1:5; 2 Timothy 4:18; Hebrews 2:7, 9; 13:21; Jacob
(“James”) 2:1; 1 Peter 4:11 (perhaps); 2 Peter 1:3; 3:18; Jude 1:25 (perhaps); Revelation 1:6
and 5:13.
1647
The phrase ~H ca,rij tou/ kuri,ou h`mw/n meta. pa,ntwn u`mw/n, avmh,n, He charis tou
kuriou hemon meta panton humon, amen, “The gracious favor of the Lord of ours (is, or may it
be) with all you people, truly,” is interpolated into the text at this point by P, Minuscules 33, 104,
365, a few other Greek manuscripts, the Peshitta Syriac, a few manuscripts of the Bohairic Coptic
and Ambrosiaster (366-384 A.D.).
1648
The text without any subscription is read by P46, F, Minuscules 365, 629, 630, 1505
and a few other Greek manuscripts.
The following “subscriptions” are appended to the original text of Romans:
Pro.j vRwmai,ouj, Pros Romaious, “to Romans,” by Sinaiticus, Alexandrinus, the first
writer of Vaticanus, Ephraemi Rescriptus, the first writer of Bezae, G (see), Psi, Minuscules
1739, 2464 and a few other Greek manuscripts.
Pro.j vRwmai,ouj evgra,fh avpo. Kori,nqou, Pros Romaious egraphe apo Korinthou, “To
Romans, it was written from Corinth,” by a corrector of Vaticanus and a corrector of Bezae.
(continued...)
904

1648
(...continued)
`H pro.j vRwmai,ouj evgra,fh avpo. Kori,nqou dia. Foi,bhj th/j dia,konou, He pros
Romaious egraphe apo Korinthou dia Phoibes tes diakonou, “The (Letter) to Romans, it was
written from Corinth through Phoebe the deacon,” by Minuscule 1881 and a few other Greek
manuscripts.
`H pro.j vRwmai,ouj evgra,fh avpo. Kori,nqou dia. Foi,bhj th/j diako,nou tou/ a`gi,ou
Pau,lou etc., He pros Romaious egraphe apo Korinthou dia Phoibes tes diakonou tou
hagiou Paulou..., “The (Letter) to Romans, it was written from Corinth through Phoebe the
deacon of the set-apart Paul, etc.,” by L and a large number of Greek manuscripts.
VEpistolh. pro.j vRwmai,ouj evgra,fh. dia. Foi,bhj (+ th/j, some other Greek manuscripts)
diako,nou (+ th/j evn Kegcrei,aij evkklhsi,aj, Epistole pros Romaious egraphe dia Phoibes (+
tes) diakonou (+ tes en Kegchreiais ekklesias, “Letter to Romans written through Phoebe (the)
deacon (+ the one in Cenchraea’s church,” by Minuscule 424 and a few other Greek
manuscripts). This variant reading is followed by King James, but not repeated in New King
James.
VEpistolh. pro.j vRwmai,ouj evgra,fh. dia. Te,rtiou evpe,mfqh de. dia. Foi,bhj th/j diako,nou
th/j evn Kegcrei,aij evkklhsi,aj, Epistole pros Romaious egraphe dia Tertiou epemphthe de
dia Phoibes tes diakonou tes en Kegchreiais ekklesias, “Letter to Romans, it was written
through Tertius, but then it was sent through Phoebe the deacon of the assembly in Cenchreae,”
by Minuscule 337, and as a variant reading in some other Greek manuscripts.
At the close of this commentary, we add a personal statement. What a blessed
opportunity it is to study this great foundation document for Christian theology, in which most of
the major teachings of the Christian faith are set forth in unique, powerful ways, setting the tone
and the tasks for later students across twenty centuries. Paul’s teachings are profound,
oftentimes difficult to understand, sometimes leaving us puzzled, but also giving us great
guidance and hope.
Let those who criticize and disagree with Paul do so. But let them do so while taking the
entire Jewish Bible into consideration–as he has; and let them show by their lives what the fruits
of their criticisms and disagreements involve. Paul’s theology is not written just in words; it is
written even more impressively by his life, and by this mission that has so radically and deeply
transformed human history. What does the critic have to offer in place of this?
905