TRV
in harmony with the revelation of the secret truth
which is the proclamation of Yeshua the Messiah,
kept hidden in silence for ages and ages,
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 16:25–27. His four-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,
I.A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (Joh 17:20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.
1.It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb 2:3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.
2.It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, Ti1 3:16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,
(1.)This mystery was kept secret since the world began: chronois aiōniois sisigēmenou. It was wrapped up in silence from eternity; so some - a temporibus aeternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph 3:9. Or, since the world began, so we translate it. During all the times of the Old Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, Co2 3:13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,
(2.)It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light fRom. but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Rev 10:11, which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luk 24:27.
(3.)It is manifested according to the commandment of the everlasting God - the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?" - he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically.
[1.]He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And,
[2.]He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, today, and for ever.
(4.)It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith - that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Act 6:7), and which is produced by the grace of faith. See here what is the right faith - even that which works in obedience; and what is the right obedience - even that which springs from faith; and what is the design of the gospel - to bring us to both.
II.A doxology to that God whose gospel it is, ascribing glory to him for ever (Rom 16:27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe,
1.The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of: - (1.) His power (Rom 16:25): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jde 1:24, To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it - that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See Pe1 1:5; Joh 10:29. (2.) His wisdom (Rom 16:27): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to (Jam 1:17): with him are strength and wisdom, the deceived and deceiver are his.
2.The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul wants to show that there are two ways in which those who believe in the gospel are strengthened. One is by his preaching, which is the preaching of Christ. The other is by the revelation of the mystery which was kept secret for long ages and which has now been revealed in Christ … not without suitable witnesses but with the backing of the prophetic Scriptures.
For we especially testify that He was twice born, first in the spirit, and afterwards in the flesh. For they proceeded from God as silent spirits, because they were not created to teach the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery to be revealed to man: which word also God Himself first spoke, that through Him He might speak to us, and that He might reveal to us the voice and will of God.
Paul gives glory to God the Father, from whom are all things, that he might be pleased to fill the congregation of the Romans with his grace, as he can do by confirming their minds in faith for the advancing of the gospel and the revelation of the mystery hidden for long ages, which has now been made manifest in Christ.
It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: "To Him that is of power to stablish you, be glory for ever. Amen." For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, "to stablish," he proceeds to give the mode of it, "according to my Gospel;" and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, "and the preaching of Jesus Christ;" that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made aught of them known to any before us. And this he intimates in the words, "according to the revelation of the mystery." And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. "Which was kept secret since the world began, but now is made manifest." For it had been determined long ago, but was only manifested now. How was it made manifest? "By the Scriptures of the Prophets." Here again he is releasing the weak person from fear. For what dost thou fear? is it lest thou depart from the Law? This the Law wishes, this it foretold from of old. But if thou pryest into the cause of its being made manifest now, thou art doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, "according to the commandment of the everlasting God, for the obedience of faith." For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying "made known to all nations." That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, "through Jesus Christ." But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is, "Now to Him that is of power to stablish you through Jesus Christ;" and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging to the Father also. And this too is why he said, "to Whom be glory forever, Amen." And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom;-when thou seest that which neither Angels nor Archangels knew, they of the Gentiles learnt on a sudden through Jesus. Right then is it to admire His wisdom, and to give Him glory! But thou keepest dwelling over little things, still sitting under the shadow. And this is not much like one that giveth glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, "to the only wise God," think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying "only?" To set Him in contrast with every created being.
God strengthens us with signs and teachings, so that you may live in the way that Paul has preached by the example and authority of Christ.
Paul says this in order to remind us of how old the gospel actually is.
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Summary
Romans 16:25 concludes Paul's magnum opus with a profound doxology, exalting God's sovereign power to establish believers firmly in their faith. This stability is rooted in the gospel message, specifically Paul's unique commission to proclaim Jesus Christ, and hinges upon the revelation of a divine "mystery"—God's salvific plan for both Jews and Gentiles, previously hidden but now gloriously unveiled through Christ and the apostolic witness. It serves as a majestic affirmation of God's wisdom and faithfulness in bringing His eternal purposes to fruition through the gospel.
Context
Literary Context
This verse, along with verses 26 and 27, forms the concluding doxology of Paul's Epistle to the Romans. It follows an extensive theological exposition (chapters 1-11) detailing justification by faith, the role of the Law, and God's sovereign plan for Israel and the Gentiles. Chapters 12-15 then transition into practical exhortations for Christian living, unity, and mutual acceptance within the church, culminating in Paul's personal travel plans and greetings in chapter 16:1-24. The doxology serves as a grand theological and spiritual capstone, reinforcing the divine origin and sustaining power behind the profound truths Paul has just articulated, bringing the entire letter to a climactic declaration of God's glory and wisdom.
Historical & Cultural Context
Written from Corinth around A.D. 57-58, Romans was addressed to a church in Rome composed of both Jewish and Gentile believers, often struggling with ethnic and theological tensions. Paul's letter aimed to clarify the nature of the gospel, emphasize the unity of believers in Christ, and prepare the Roman church for his eventual visit and support for his mission to Spain. The concept of a "mystery" (μυστήριον) was not unique to Christianity; various pagan mystery religions involved secret rites and knowledge revealed only to initiates. However, Paul redefines this term, presenting the Christian "mystery" not as an esoteric secret for an elite few, but as a divine truth previously concealed by God but now openly revealed to all humanity through the gospel, particularly the inclusion of Gentiles into God's covenant family.
Key Themes
Romans 16:25 contributes significantly to several overarching themes in the letter. Firstly, it underscores God's sovereign power and faithfulness to uphold and strengthen His people, a theme evident throughout Romans, particularly in discussions of God's unshakeable promises to Israel and His ability to justify the ungodly (e.g., Romans 4:21). Secondly, it highlights the nature and scope of the gospel, emphasizing it as "my gospel," which is Paul's distinctive articulation of salvation by grace through faith for both Jews and Gentiles, breaking down all barriers (e.g., Romans 3:21-26). Finally, the verse introduces the crucial theme of the revealed mystery, which in Pauline theology often refers to God's long-hidden plan to unite believing Jews and Gentiles into one body, the Church, on equal standing in Christ (e.g., Ephesians 3:4-6). This revelation marks a pivotal moment in redemptive history, demonstrating God's expansive and inclusive love.
Exposition and Analysis
Key Word Analysis
This word signifies the inherent ability or capacity to do something, to be able or possible. In this context, it speaks to God's omnipotence and His effectual strength to accomplish His purposes, specifically to "stablish" or make believers firm. It is not merely potential power but active, operative power.
Derived from a word meaning "solid" or "firm," this verb means to set fast, to make firm, to strengthen, or to confirm. Here, it conveys the idea of God making believers steadfast, resolute, and secure in their faith and spiritual walk, preventing them from being shaken or wavering in the face of challenges.
This term, central to Paul's theology, refers not to something incomprehensible or unknowable, but to a divine truth that was previously concealed or only partially understood in Old Testament times, but which God has now chosen to reveal. In Romans 16:25-26, it specifically points to God's plan for the inclusion of the Gentiles into salvation on equal footing with Jews through Christ, a truth now openly disclosed through the gospel.
The phrase combines sigáō (to keep silent, to hold peace) with chrónos (a space of time) and aiṓnios (perpetual, eternal, also used of past time). This powerfully conveys the idea that the "mystery" was literally "kept silent through eternal times" or "through times of ages." It emphasizes the incredible duration of its concealment, highlighting the profound significance and divine timing of its revelation in the present age.
Verse Breakdown
"Now to him that is of power to stablish you"
This opening phrase directs praise and focus to God, identifying Him as the ultimate source of stability and strength for believers. The word "stablish" (Greek: stērízō) suggests making firm, confirming, or strengthening, indicating God's active role in securing the faith and spiritual walk of His people. It reassures the Roman Christians, and all believers, that their steadfastness is divinely sustained.
"according to my gospel, and the preaching of Jesus Christ"
This clause specifies the means by which God exercises His power to establish. "My gospel" refers to Paul's unique articulation and commission of the good news, emphasizing salvation by grace through faith, the inclusion of Gentiles, and the breaking down of ethnic barriers. This gospel is intrinsically linked to "the preaching of Jesus Christ," signifying that Christ Himself is both the content and the subject of this saving message. It is through this specific, Christ-centered proclamation that God's establishing power is made effective.
"according to the revelation of the mystery"
This phrase further clarifies the nature of the gospel Paul preaches. It is not a human invention but a divine "revelation" (Greek: apokálypsis), an unveiling of something previously hidden. The "mystery" (Greek: mystḗrion) here refers to God's long-concealed plan for salvation, particularly the inclusion of Gentiles into the covenant people of God on equal terms with Jews, forming one body in Christ. This revelation is central to Paul's understanding of redemptive history.
"which was kept secret since the world began"
This final clause underscores the profound significance of the "mystery" by emphasizing its ancient concealment. The phrase "since the world began" (literally, "through eternal times" or "through times of ages") highlights that this divine plan was hidden for an immense duration, spanning all of redemptive history prior to Christ. Its revelation in the present age is therefore a climactic and momentous event, demonstrating God's perfect timing and sovereign unfolding of His purposes.
Literary Devices
Romans 16:25 is a masterful example of a Doxology, a formal expression of praise to God. It functions as a grand, climactic benediction, elevating the tone of the letter's conclusion to one of worship and awe. The use of Parallelism is evident in the repeated phrase "according to," linking God's power to "my gospel," "the preaching of Jesus Christ," and "the revelation of the mystery." This structure emphasizes the interconnectedness of these elements as the means through which God works. The concept of the "mystery" itself functions as a powerful Symbolism, representing God's previously hidden but now disclosed plan of salvation for all humanity, transcending ethnic and historical boundaries. The phrase "kept secret since the world began" employs Hyperbole to underscore the vast duration of this concealment, thereby magnifying the wonder and significance of its present revelation.
Theological and Thematic Connections
Romans 16:25 provides a profound theological anchor, asserting God's unwavering ability to sustain and strengthen His people through the gospel. This gospel, uniquely entrusted to Paul, is not merely a set of doctrines but the very power of God for salvation, rooted in the person and work of Jesus Christ. The "mystery" unveiled in this verse—the inclusion of Gentiles into God's family on equal terms with Jews—is a cornerstone of Pauline theology, revealing the breadth of God's redemptive plan and His intention to create a unified body of believers from every nation. This divine revelation transcends human understanding and historical limitations, showcasing God's perfect wisdom and timing in bringing His eternal purposes to light, culminating in the establishment of the universal Church.
Reflection and Application
Romans 16:25 offers immense encouragement and practical guidance for believers today. Our stability in faith, our ability to stand firm amidst life's trials and theological uncertainties, is not primarily dependent on our own strength, intellect, or spiritual discipline, but on the sovereign, establishing power of God. This truth liberates us from the burden of self-reliance and fosters a deep reliance on His faithfulness. Furthermore, understanding the "mystery" of Gentile inclusion should ignite within us a profound appreciation for the expansive nature of God's grace and a fervent commitment to the unity of the Church, transcending all human-made divisions. We are called to live out and proclaim this glorious, revealed gospel, recognizing that we are privileged participants in God's eternal plan, a plan that was hidden for ages but is now openly declared, inviting all to come to Christ.
Questions for Reflection
FAQ
What does Paul mean by "my gospel" in Romans 16:25?
When Paul refers to "my gospel," he is not claiming ownership of a unique message distinct from the core truths about Jesus Christ. Rather, he is emphasizing his specific commission, understanding, and articulation of the one true gospel. This includes his particular emphasis on justification by grace through faith, the radical inclusion of Gentiles into God's covenant people without first becoming Jews, and the breaking down of all ethnic and social barriers in Christ. It highlights the universal scope of God's saving work and Paul's unique role as the apostle to the Gentiles, as seen in passages like Galatians 2:7-9. His gospel is the good news of Jesus Christ, but preached with a particular focus on its implications for Jew and Gentile unity.
Christ-Centered Fulfillment
Romans 16:25 finds its ultimate fulfillment in Jesus Christ, who is the very content and power of the gospel. The "power to stablish you" is not an abstract force but the dynamic work of God made manifest in Christ's death, resurrection, and ongoing reign. The "gospel" and "preaching of Jesus Christ" are intrinsically linked to His person and saving work, for He is the "Lamb of God who takes away the sin of the world" (John 1:29). Crucially, the "revelation of the mystery, which was kept secret since the world began," is fully unveiled in Christ. This mystery, which is God's eternal plan to unite all things in Him, particularly the inclusion of Gentiles into His covenant people, finds its concrete reality in the cross, where the dividing wall of hostility was broken down (Ephesians 2:14-16). Thus, Christ is not merely the subject of the mystery but the very embodiment of its revelation, the one in whom all God's redemptive purposes, hidden for ages, are now gloriously brought to light for the salvation and establishment of His people, both Jew and Gentile, in one body (Colossians 1:27).