reference in Rom. 1: 2, is to O.T. prophets, whereas that in Rom. 16: is to N.T.

prophets. It may be so, but the reader should be aware that nothing in the language used

constitutes a proof of this. Prophetikos is to prophetes, what pneumatikos is to pneuma,

simply the adjectival form. As the only other occurrence of the word will show, every

one of the O.T. prophecies are "prophetic writings" (II Pet. 1: 21).

It was when the Apostle received commandment to make this early truth known that

the prophetic writings that had for generations held their secret began to speak.

The fact that what was made known both in Rom. 1: and 16: was "for the

obedience of faith to all nations", establishes the unity of purpose that links the whole of

Rom. 1: - 16: 27 together as an indivisible whole. There is no need to adopt the

suggestion of Lightfoot that the doxology was added some years after.

The ascription of praise is to the only wise God. Wisdom is associated with the

unfolding purpose of the ages (Rom. 11: 33; I Cor. 2: 7; Eph. 1: 8, 9; 3: 10).  On this

high note, the epistle ends.

What a book this is! What a glorious revelation of grace! What terrible depths of sin

and failure! What a basis upon which to build, when the time should come, that new

revelation of transcendant love, the epistle to the Ephesians! Brethren, hold fast to the

doctrine of Romans for it is fundamental. Leave the dispensational points, such as "to the

Jew first", for they have a time limit, but the glorious scheme of justification by faith

underlies the whole of God's subsequent dealings with men, and the departure from the

teaching of this book is one of the sure signs of the fast approaching apostacy. We shall,

we trust, study other precious portions of the Word together, but never again shall we

strike such bed rock truth as we have discovered in this epistle that closes the written

testimony of the Acts period.