Teks -- Romans 16:27 (NET)

16:27 to the only wise God, through Jesus Christ, be glory forever! Amen.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 16:27 - To the only wise God

To the only wise God ( monōi sophōi theōi ).

Better, "to God alone wise."See note on 1Ti 1:17 without sophōi .

Robertson: Rom 16:27 - To whom

To whom ( hōi ).

Some MSS. omit.

Vincent: Rom 16:27 - To whom

To whom

God, who, through Christ, appears as " the only wise."

Wesley: Rom 16:27 - To the only wise God

Whose manifold wisdom is known in the church through the gospel, Eph 3:10. "To him who is able," and, to the wise God," are joined, as 1Co 1:24, where Christ is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!

JFB: Rom 16:27 - To God, &c.

"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.

JFB: Rom 16:27 - On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Rom. 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"

In enjoining which our apostle here only echoes the teaching of his Lord (Mat 10:16) --is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Rom 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Rom 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Rom 16:25-27). (5) "Has the everlasting God . . . commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Rom 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.

JFB: Rom 16:27 - The ancient subscription at the end of this epistle

Though of course of no authority--appears to be in this case quite correct.

Clarke: Rom 16:27 - To God only wise

To God only wise - This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory

Clarke: Rom 16:27 - Written to the Romans from Corinthus, etc.

Written to the Romans from Corinthus, etc. - That this epistle was written from Corinth is almost universally believed. That Phoebe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for Rom 16:22 shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fullness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say Amen! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.

Defender: Rom 16:27 - God only wise

God is "only wise," the only omniscient and only omnipotent one, knowing and planning and implementing all things, to accomplish His purpose in creating all things (1Ti 1:17; Jud 1:25)."

TSK: Rom 16:27 - God // only

God : Rom 11:36; Gal 1:4, Gal 1:5; Eph 3:20,Eph 3:21; Phi 4:20; 1Ti 1:17, 1Ti 6:16; 2Ti 4:18; Heb 13:15, Heb 13:21; 1Pe 2:5, 1Pe 5:10,1Pe 5:11; 2Pe 3:18; Rev 1:5, Rev 1:6, Rev 4:9-11, Rev 5:9-14; Rev 7:10-12, Rev 19:1-6

only : Rom 11:33, Rom 11:34; Psa 147:5; Eph 1:7, Eph 1:8, Eph 3:10; Col 2:2, Col 2:3; Jud 1:25

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 16:27 - wise // only wise // Be glory through Jesus Christ for ever // Amen // Written to the Romans from Corinthus, (and sent) by Phebe servant of the church at Cenchrea

The second attribute in the description of God, is his wisdom; he is said to be

wise and

only wise See the like, 1Ti 1:17 Jud 1:25 . So he is said to be only true, Joh 17:3 , and to be the only Potentate, 1Ti 6:15 , and only to have immortality, 1Ti 6:16 . And this doth not exclude the wisdom of the Son, and of the Holy Spirit, but the wisdom of the creatures. He is said to be only wise, because none is as wise as he, and all the wisdom of others is from him; the wisdom of men and angels is but a ray from his light. Again, he is said to be only wise, because he is originally wise; his wisdom is of himself; yea, his wisdom is himself.

Be glory through Jesus Christ for ever: here he ascribes eternal glory to God. You had the same before, Rom 11:36 . Only here is added, through Jesus Christ, to show that our praise and thanksgiving is accepted of God through him: see Rom 1:7 Eph 3:20,21 .

Amen: this word is six times before used in this Epistle; Rom 1:25 Rom 9:5 11:36 15:33 16:20,24 . It is a Hebrew word, but retained in all languages. It cannot be translated without losing much of its weight. It may be taken three ways:

1. As a name, and so it is a name of Christ, Rev 3:14 .

2. As an adverb: so it is used in the beginning of speech, and signifies verily; or in the end of speech, and so it notes assent. Therefore it was used of old by the Jews, not only at prayer, but at all the sermons and expositions of their rabbins, to testify that they assented and agreed to all that they taught: see 1Co 14:16 .

3. As a verb; and so it is as much as: So be it, having the nature of a prayer: hence Jeremiah said Amen to the prophecy of Hananiah, though false, concerning the sudden return from the Babylonish captivity, to show how earnestly he desired it might be so, Jer 28:6 .

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

This was not added by the apostle Paul, nor by Tertius his amanuensis, but by a later and unknown hand; yet there is nothing in the Epistle itself, nor in any ancient or modern writer, that may induce us to question the verity thereof.

Haydock: Rom 16:25-27 - Now to him that is able // According to the....mystery

Now to him that is able, &c. These three last verses, in divers Greek copies, were found at the end of the 14th chapter, where we find them expounded by St. John Chrysostom. ---

According to the....mystery kept secret from eternity, now made manifest; he means the mystery of Christ's incarnation, and man's redemption, formerly revealed indeed to the prophets, but now made known to all nations, in order to bring all men to the obedience of the gospel, by embracing the faith and doctrine of Christ. (Witham)

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Gill: Rom 16:27 - To God only wise, be glory through Jesus Christ // for ever // Amen

To God only wise, be glory through Jesus Christ,.... This may be understood of God the Father, who is the only wise God, originally, essentially, and infinitely; though not to the exclusion of the Son and Spirit; and whose infinite wisdom appears in the works of creation and providence, in redemption and salvation by Christ, and in the whole scheme of the Gospel so largely commended in the foregoing verses: and the glory of all is displayed in, and to be given to him through Christ as Mediator; as the glory of his power and wisdom, particularly mentioned, who is the wisdom of God and the power of God; and the glory of the Gospel, of which Christ is the sum and substance; and the glory of salvation by him, and indeed of all his perfections; which is most illustriously manifested in it, in the contrivance, impetration, and application of it; and this glory is to be ascribed to him

for ever, throughout the endless ages of eternity, as it will be by angels and men; to which the apostle sets his

Amen, as wishing that so it might be, and as firmly believing that so it will be: the subscription of the epistle runs thus, "written to the Romans from Corinthus", and sent "by Phebe, servant of the church at Cenchrea": which though it is not in every copy, nor are the subscriptions at the end of the epistles always to be depended upon; yet this seems to be a right and true one, both with respect to the place from whence, and the person by whom it was sent, as well as with respect to the persons to whom it is inscribed, of which there is no doubt.