`From Jerusalem in a circuit as far as Illyricum I have brought to a completion the gospel of Christ' (15:19

Author's translation).

One further allusion to the desire on his part to cement the unity brought about by the reconciliation, and to the

coldness, if not open hostility, still entertained at Jerusalem with regard to the acceptance of the Gentiles, is found in

15:25-33. There the apostle refers to the contribution which the Gentile churches had made for the poor saints at

Jerusalem. He asks their earnest prayers that he might be delivered from those who believe not in Judaea, and that

the ministry which he had for Jerusalem may be acceptable to the saints. We know from the record of the Acts, that

while he was delivered from the unbelieving Jews at Jerusalem, it was only to find himself a prisoner of Rome. The

absolute silence of the Acts as to the reception which the elders gave to the apostle regarding the contribution for

which he had so zealously and earnestly laboured, makes one feel that his worst fears were realized. The structure

of the passage, it will be seen, turns on ministry and acceptableness.

Christ a minister of the circumcision.

Truth of God.

c1 9.

That the Gentiles might glorify God.

B1 13,14. The God of the hope.

A2 a2 15,16-.  Paul, a minister of Christ Jesus to Gentiles.

Gospel of God.

Offering of Gentiles (Godward).

A3 a3 18,19-.  Paul's ministry among the Gentiles.

b3 -19-24.  Gospel of Christ.

The offering of the Gentiles (manward).

The God of the peace.

The two titles of God - the God of the hope, and the God of the peace - are both allied to the reconciliation.

Unity is closely related to peace, and those united necessarily have one hope.

Here we get an echo of the words, `Is He the God of the Jews only?' We feel that a critical discussion of the

state of the MSS. of Romans relative to the various positions of the final doxology, and all the controversy arising

out of the same, is a subject outside the scope of this volume. Those who are advanced enough in their studies to

appreciate the investigation can do so without any help that the author can give. Lest the general reader should feel

a little mystified by these remarks, we just notice that some MSS. conclude the epistle at 15:33 with the words,

`Now the God of peace be with you all. Amen'. Some end at 16:20 with the words, `The grace of our Lord Jesus

Christ be with you. Amen'. Some at 16:24, `The grace of our Lord Jesus Christ be with you all. Amen'. Some at

16:25-27. In some MSS. the doxology of 16:25-27 follows 14:23. There have been many theories put forward to

account for this state of things in the MSS. Westcott writes on the problem:

`Whether the epistle proceeded in two forms from the apostle's hands; the one closing with chapter 14 and the

doxology, the other extended by the addition of the two last chapters; or whether any other more satisfactory

explanation can be offered of the phenomenon of omission, repetition, transposition: authenticity, must be left

for further investigation'.

We have already intimated that we believe the epistle to the Romans has an inner and an outer line of teaching.

If this be admitted, all mystery vanishes. The outer portion is introduced by the words of Romans 1:1-5. There the

gospel of God is that which had been promised before by the prophets of the Holy Scriptures. It concerns the Son of

God in His relationship to David according to the flesh, and to the higher throne of power in resurrection. This

gospel is for the obedience of faith among all nations. The inner message of Romans is the subject of the closing

doxology. There it speaks of mystery kept silent, instead of being promised in the Scriptures. This mystery has

been made known by `prophetic writings', and is connected with `the only wise God' and the aionion God. Let us

read it in full: