A Final Doxology

 

Romans 16:25-27 is, according to one commentator, "nothing less than the proclamation of the final victory of God's grace:  the restoration of his gracious lordship over his redeemed creation." (Paul Achtemeier, Interpretation series, Romans, p.240).  For such a short reading, that is saying something.  Often overlooked during the 4th Sunday of Advent in the Year of Mark, this short reading is well-worth considering.  The preacher is sharing nothing less than God's final victory of grace.

(The following questions are not meant to be exhaustive, but serve only to highlight the function of the Word in the text, a primary concern of Law and Gospel preachers. These questions are best used in conjunction with other fine sets of questions available to exegetes.  For more on this method and on Law and Gospel preaching in general, see my brief guide Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)

1.  How does the Word function in the text?  This final doxology is the Word functioning as pure Gospel. God's gracious action of strengthening is first announced, and then, even greater, the announcement that what has been kept secret is now disclosed to bring about the obedience of faith.

2.  How is the Word not functioning in the text?  There is no word of Law here, no word which exposes our need for Christ.

3.  With whom are you identifying in the text?  We are those who are privileged to hear this glorious announcement. We are those whose only role is to praise this only wise God.

4.  What, if any, call to obedience is there in this text?  There is no call to obedience, no word which invites us to live in a certain manner in response to God's work.

5.  What Law/Gospel couplet is suggested by this text?  Since the Law does not appear here, we will need to use our imaginations to complete the couplets.  Some suggestions:  weak/strong; left without hope/given hope.

6.  Exegetical work:  Kittel's discussion of several Greek terms in this doxology give us some insight into St. Paul's mindset.  In discussing the word starizo (translated 'strengthen') in verse 25, Kittel notes this assumption:  "[This term] presupposes that the Christians who are to be strengthened are under assault and in danger of becoming uncertain or slothful in their faith or walk."  "The effect or aim of strengthening is the impregnability of Christian faith in spite of the troubles which have to be endured." (Theological Dictionary of the New Testament, vol. VII, p.656).  Kittel's perspective is supported by the fact that just prior to this final doxology, Paul warns his readers about "those who cause dissension and offenses."  "Such people do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the simple-minded." (16:17-18).  The other term which Kittel explores is mysterion, translated 'mystery.'  Kittel writes: "The mystery of God does not disclose itself.  At the appointed time it is in free grace declared by God Himself to those who are selected and blessed by Him." (TDNT, vol. IV, p. 821).  Another insight, that I am beholden to R.C.H. Lenski for, in his classic commentary, is his observation that all the eons, past, present, and future, are part of this doxology.  He writes, "Three expressions are outstanding...first, all the eons that extend back into eternity [vs. 25] - last, all the eons that reach forward into eternity [vs. 27] - between them the God of all eons, past, present, and to come: 'The eternal God' from eternity to eternity." (Interpretation of St. Paul's Epistle to the Romans, p.928).

Blessings on your proclamation!