Exegetical and Hermeneutical Commentary of Romans 16:24
The grace of our Lord Jesus Christ [be] with you all. Amen.
24. The grace, &c.] Cp. 2Th 3:16, for a similar adieu before the actual close.
We venture to suggest that thus far the amanuensis wrote; that St Paul then in some sense reviewed his great Epistle; and then, perhaps with his own hand, added the rapturous Doxology with which it now ends, and which sums up with such pregnant force so much of the mighty argument [50] .
[50] Alford quotes the same suggestion from Fritzsche, and points out that the diction of the Doxology resembles passages elsewhere which are known to have been written with St Paul’s own hand.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 24. The grace of our Lord] This is the conclusion of Tertius, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22d, 23rd, and 24th verses, Ro 16:22-24 without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends.
There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of Ro 14:23, inserting it at the end of the 27th verse in that place. The reader who chooses may consult Wetstein and Griesbach on these discordances.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words are the very same which you had, Rom 16:20, only the word all is added. Some have thought, that the former was written with the hand of Tertius, the scribe or notary, and this with the apostles own hand. He seems to be like a loving and tender father, who bids his children farewell once and again; and being loth to leave them, returns a second and a third time to discourse with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. The grace, &c.arepetition of the benediction precisely as in Ro16:20, save that it is here invoked on them “all.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The grace of our Lord Jesus Christ be with you all. Amen. This verse is placed by the Syriac at the end of the chapter, and is wanting in the Ethiopic version, and in one ancient copy, being, excepting the word all, the same as at the end of Ro 16:20; but inasmuch as it is in all other copies, it ought to be repeated and stand here: the reason of the repetition may either be, because the former might be written by his amanuensis, and this with his own hand, as was usual with him in all his epistles, by which they might be known to be his, 2Th 3:17; or the apostle having so great an affection for this church, knew not how to take his leave of them, but repeats his valediction again and again, as here, and in
Ro 16:20. Ro 16:25 are placed in some copies, at the end of Ro 16:14, and omitted here, as they are by the Arabic version, which begins thus, “to the only most wise God, Jesus Christ”: and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God.
Fuente: John Gill’s Exposition of the Entire Bible
Is not genuine, not in Aleph A B C Coptic.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “The grace of our Lord Jesus Christ,” This verse is omitted from the R.V., Nestle and many of the older manuscripts. Yet it is the nature of salutation so frequently used by Paul.
2) “Be with you all. Amen,” With all the church that was located in Rome, and other congregations in that area as well.
Fuente: Garner-Howes Baptist Commentary
(24) The grace of our Lord Jesus Christ.This verse is wanting in the oldest group of MSS., and is found chiefly in Grco-Latin Codices and in Antiochene authorities of the fourth and fifth centuries, whose leaning is towards the later text.
If the theory stated in the introduction to chapter 15 is correct, the doxology which follows was added by the Apostle to complete the shorter edition of the Epistle, but soon came to be taken as a fitting close to the whole.
Allusion has been made to the resemblance which it presents to the Pastoral Epistles and the Epistle to the Ephesians. This will readily be seen when the parallel expressions are placed side by side.
Rom. 16:25-27.To Him that is of power.
Eph. 3:20.Unto Him that is able (precisely the same words in the Greek).
According to my gospel.
2Ti. 2:8.According to my gospel (the same phrase is, however, found in Rom. 2:16).
The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.
Eph. 3:3; Eph. 3:5-6.By revelation He made known unto us the mystery. . . . which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit, that the Gentiles should be, &c.
Eph. 3:9-10.The mystery which from the beginning of the world hath been hid. . . . to the intent that now. . . . might be known.
Tit. 1:2-3.Which God. . . . before the world began (peculiar and identical phrase); but hath in due times manifested His word through preaching, which is committed unto me according to the commandment (same word) of God our Saviour.
2Ti. 1:9-10.Which was given us. . . . before the world began, but is now made manifest, &c.
To God only wise, be glory, through Jesus Christ for ever (Greek, for ever and ever). Amen.
1Ti. 1:17.Now unto the King eternal (similar to everlasting God above), the only wise God (but wise is a doubtful reading), be honour and glory for ever and ever. Amen.
(25) Stablishi.e., to confirm and strengthen in all the elements of a Christian character.
According to my gospel.By those means of grace which the gospel that I preach indicates and enjoins you to use.
My gospel.The gospel preached by me; the gospel preached as I preach it.
And the preaching of Jesus Christ.And in accordance with that preaching, the subject matter of which is Christ. The establishment of the Roman Christians was to take place through those appointed ways and means that are laid down in the gospel, and form the main topic of Christian preaching. All means of grace centre in Christ, and it is only in accordance with the due proclamation of Him that the Christian can hope to become confirmed and strengthened.
According to the revelation.An involved and difficult sentence. The two clauses which began with according to are co-ordinate together, and are both dependent upon the word stablish above. May God establish and confirm you in all those ways that the gospel of Christ lays down; that gospel the introduction of which it has been reserved for these latter days to see; a secret long hidden, but now revealed, and corroborated as it is by the prophetic writings, and preached by the Apostles at Gods express command; the great instrument of bringing over the Gentiles to the faith.
Of the mystery.The word mystery is used elsewhere in the New Testament precisely in the sense which is so clearly defined in this passage of something which up to the time of the Apostles had remained secret, but had then been made known by divine intervention. The mystery thus revealed is the same as that described in the two preceding clausesin one word, Christianity. All through the Old Testament dispensation, the Christian scheme, which was then future, had remained hidden; now, with Christs coming, the veil has been taken away.
Since the world began.The English phrase here is paraphrastic. Literally, the Greek is in eternal timesi.e., from this present moment, stretching backwards throughout eternityan emphatic way of saying, never before. The Old Testament is the hand of a clock, proceeding silently round the dialthe New Testament is the striking of the hour (Bengel).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Rom 16:24-27. The grace of our Lord, &c. All the other epistles of St. Paul end with a similar benediction. When St. Paul says my Gospel, Rom 16:25 he cannot be supposed, says Mr. Locke, to have used such an expression, unless he knew that what he preached had something in it which distinguished it from what was preached by others: which was plainly the mystery, as he every where calls it, of God’s purpose of taking in the Gentiles to be his people under the Messiah, and that without subjecting them to circumcision, or the law of Moses. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made the minister, as may be seen at large in that Epistle. The same thing he declares to the Colossians, particularly ch. Rom 1:27-29 and Rom 2:6-8. For that he preached this doctrine, in a fuller manner than any of the other apostles did, may be seen Act 21:18-25. For though the other apostles and elders of the church at Jerusalem had determined that the Gentiles should only keep themselves from things offered to idols, and from blood, &c. &c. yet it is plain enough from what they say, Act 21:20-24 that they taught not fully, what St. Paul openly declares to the Ephesians,that the law of Moses was abolished by the death of Christ: (Eph 2:15.) so that St. Paul might in an eminent degree be termed the Apostle of the Gentiles. And in all this may be seen the goodness of God both to Jews and Gentiles. See Eph 2:15. A commentator observes, that the Apostle calls it his Gospel, because he was the man especially singled out and commissioned to preach it. He might also call it his Gospel, to distinguish it from that which was preached by some others, who mixed law and gospel together. But I cannot think, with Mr. Locke, that the Apostle intended to distinguish it from that which St. Peter and St. James taught; who, though they were apostles of the circumcision, do not appear from either of their epistles, to have held any sentiments inconsistent with what St. Paul taught. St. Peter particularly wrote his epistles to Gentile converts; and is as clear in giving them a full place in the church, and all the honours of the people of God, upon their faith in Christ, as St. Paul himself: nor can we form any argument as to his sentiments, from his blameable conduct, Gal 2:12 for that was an error of infirmity, not of judgment. By the revelation of the mystery, the Apostle means the calling of the Gentiles, as appears from the next verse; Now is made known to all nations, or, to all the nations,for the obedience of faith. The original, rendered since the world began, is ; that is, in the secular times, or the times under the law. Why the times under the law were called , we may find a reason in their jubilees, which were , saecula, or ages; by which all the time under the law was measured; and so , are used, 2Ti 1:9, Tit 1:2. And are put for the times of the law, or the jubilees, Luk 1:70, Act 3:21, 1Co 2:7, and 1Co 10:11, Eph 3:9, Col 1:26, Heb 9:26. So Exo 21:6. , signifies not as we translate it, for ever, but “to the jubilee:” which will appear, if we compare Lev 25:39-41 and Exo 21:2. Now that the times of the law, were the times here spoken of by St. Paul, seems plain from that which he declares to have continued a mystery during all those times; namely, God’s purpose of taking in the Gentiles to be his people under the Messiah: for this could not be said to be mystery at any other time than that, when the Jews were separated to be the peculiar people of God: before that time there was no such name or idea of distinction as Gentiles; before the days of Abraham, Isaac, and Jacob, the calling of the Israelites to be God’s peculiar people was as much a mystery, as the calling of the Gentiles was a mystery afterwards. All thatSt. Paul insists upon here, and in all the places where he mentions this mystery, is to shew, that, though God had declared this his purpose to the Jews, by the predictions of his prophets among them, yet it lay concealed from their knowledge; it was a mystery to them; they understood no such thing: there was not any where the least suspicion or thought of it; till, the Messiah being come, it was openly declared by St. Paul to the Jews and Gentiles, and made out by the writings of the prophets, which were now understood. See Locke, and Burthogge’s excellent pamphlet, intitled, “Christianity a revealed Mystery.”
Written to the Romans, &c. The first verse of this chapter justifies part of this note; but as the most ancient manuscripts have not these notes, and some of them are plainly contrary to passages in the epistles to which they are affixed, they are not to be esteemed of any authority. See Wetstein.
Inferences.What an advantage is the Christian religion to friendship and good manners! It teaches us to pay civil respect to all ranks and degrees of persons, in such chaste and decent modes of salutation, as are customary in the age and country in which we live; it obliges us to be grateful for benefits, and to make the best returns of love and kindness that we are capable of; it gives a holy turn to civility and genteel behaviour, and makes us sincere in wishing the spiritual and eternal, as well as temporal prosperity of our friends; and it disposes one Gospel church to receive the members of another, when duly recommended to their holy fellowship. How concerned should Christians, whether men or women, be to excel in piety, to enter into Christian communion, and to be serviceable in their respective spheres, to the whole body! How amiable are those families which resemble a church of Christ in their worship, order, and conversation! And, Oh! what an honour is it to be first and eminent in the faith and profession of the Gospel! How careful should private Christians, as well as others, be, to judge for themselves in matters of religion, according to the doctrine which they have learnt from Christ and his apostles; and to guard against and avoid those who would cause divisions and offences, by broaching errors among them! Whatever may be the plausible pretences, fair shews, and flattering speeches of seducers, they are secretly carrying on some selfish and carnal views to deceive weak, though sincere souls. But it behoves us to be so wise as to know the truth, and not to be imposed upon by others; and so honest as to act up to our knowledge, and not impose upon them. What a busy adversary is the devil in promoting pernicious principles and practices, to the disturbance and corruption of the church! But it is the comfort and encouragement of all the faithful saints, that the God of peace will entirely subdue him under their feet shortly. How excellent is the Gospel of the grace of God! It is of ancient date, and of divine original; it harmonizes with the Old Testament Scriptures; and is now made known in all its light and glory, according to the commandment of the eternal God: the great subject of this Gospel is Jesus Christ, and salvation through him; it extends its blessings to sinners of all nations; and wherever it is sent by an overruling Providence, it ought to be received with a divine faith, that we may subject our consciences to the authority of God in it, and yield all holy obedience to him, from a principle of faith in Christ, according to it; and that we may ascribe all possible honour to the only-wise God, who is able to establish us in it; to whom be glory, through Jesus Christ, both now and for ever. Amen.
REFLECTIONS.1st, The Apostle now takes his leave of them:
1. With commending to them the bearer. I commend unto you Phebe our sister in the Lord, which is a servant, or a deaconness, of the church which is at Cenchrea, in the neighbourhood of Corinth. She was one of those who devoted her time and substance to the service of the cause of Christ: probably her house served for the assemblies of the church, and she entertained those who came to preach the Gospel among them. Therefore he desires, That they would receive her in the Lord, with all holy affection, in the Redeemer’s name and for his sake, as becometh saints, such as ye profess yourselves to be; and that ye assist her in whatsoever business she hath need of you, shewing her every mark of kindness and respect: for she hath been a succourer of many, and has most hospitably received and entertained them; and of myself also; and with gratitude therefore I desire to acknowledge her kindness and generosity. Note; The least return that we can make for favours, is to testify our gratitude to our kind benefactors.
2. He sends his affectionate salutations to many at Rome.
[1.] To Priscilla and Aquila, of whom he speaks with the deepest regard as his helpers in Christ Jesus, who had been particularly assistant to him in labours at Corinth, and had for his life laid down their own necks, and, when he was in danger, rescued him at the hazard of their lives, Act 18:12-17. For which noble instance of generous love, says he, not only I give thanks, but also all the churches of the Gentiles, who owe the continuance of my ministry to their zeal and interposition. Likewise greet the church that is in their house; either their family, who were all professors of the faith; or the saints who usually assembled there for public worship.
[2.] To Epenetus, whom he entitles his well-beloved. So tenderly affectionate was the Apostle’s heart towards his spiritual children, and especially to Epenetus, as being the first-fruits of his ministry in Achaia unto Christ and the earnest of that plenteous harvest which followed.
[3.] To Mary, whom he distinguishes as having bestowed much labour on us, peculiarly assiduous in every kind office of love towards me and my fellow-labourers.
[4.] To Andronicus and Junia, whom some suppose to be husband and wife, but others more probably to be brothers. They were Jews, near kinsmen probably to the Apostle, had been endeared to him by confinement in the same prison for Christ, were persons eminent for their gifts, graces, sufferings, and services; and he adds to their honour, who were in Christ before me, called among the earliest converts, and preaching the faith while he destroyed it.
[5.] To divers others, the most of whom he mentions with some note of distinction. Greet Amplias, my beloved in the Lord, who bears his image, and is most amiable in the relation wherein he stands to the same divine Master. Salute Urbane, our helper in Christ, and fellow-labourer in the glorious Gospel; and Stachys my beloved. Salute Apelles, approved in Christ, whose constancy and fidelity have appeared in many trials. Salute them which are of Aristobulus’ household. Salute Herodion, my kinsman both in the flesh and in the Spirit. Greet them that be of the household of Narcissus, which are in the Lord, vitally united by faith unto him. Salute Tryphena and Tryphosa, those excellent women who labour in the Lord, in their place and station indefatigable to serve the interests of the Gospel. Salute the beloved Persis, which laboured much in the Lord, remarkably diligent in her sphere to advance the cause of God. Salute Rufus, chosen in the Lord, eminent for gifts and graces; and his mother and mine, whose kindness to me lays me under such obligations of filial love as if I were by birth her son. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them, and belong to their families, from the highest to the lowest. Salute Philologus and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them, of their respective households. Salute one another with an holy kiss, loving one another out of a pure heart fervently. The churches of Christ salute you, joining me in the most affectionate remembrances, prayers, and good wishes.
2nd, Having testified his own warm affection towards them, and sought to unite them in mutual love, he adds,
1. A solemn caution. Now I beseech you, brethren, mark them which cause divisions and offences, so opposite to the spirit of vital Christianity, and so contrary to the doctrine which ye have learned. Mark with holy jealousy those deceivers, who, under plausible presences of greater purity of worship, rend the peace of the church, and avoid them, join not with them in communion, and shun, as the greatest evil, whatever would introduce or perpetuate needless divisions.
2. He discovers to them the true character of these pretenders, as the strongest argument to avoid them. For they that are such serve not our Lord Jesus Christ; whatever plausible presences and professions they make, they have not really his glory and interest at heart, but their own belly, designing some mean, selfish, sinister, worldly advantage; and by good words and fair speeches deceive the hearts of the simple, who credulously follow them in their destructive ways. Of you I know better things; for your obedience is come abroad unto all men, and, to your honour, mention is made through all the churches of your professed and exemplary subjection to the Gospel of Christ. I am glad therefore on your behalf, that you are so well established, and have not been beguiled by these false teachers: but yet, knowing the weakness of human nature, and the subtilty of deceivers, I warn you to watch against their first efforts; for I would have you wise unto that which is good, and simple concerning evil, cautious to discern truth from error, and joining the wisdom of the serpent to the harmlessness of the dove.
3. He expresses his confidence in the Lord’s preservation of them from all their enemies and seducers. Now the God of peace, to whose blessing and protection I have recommended you, shall bruise Satan under your feet shortly, and all his instruments, though never so crafty. The grace of our Lord Jesus Christ be with you, to strengthen, stablish, settle you, and make you more than conquerors. Amen! Note; (1.) None do the devil’s work more effectually than those who foment needless divisions among the people of God. (2.) The time is short; if faith and patience hold out, we shall be placed for ever out of the reach of sin and Satan, and reign triumphant with Him who shall make our foes become our footstool.
3rdly, As the Apostle had before saluted many of the saints by name, he adds,
1. The affectionate remembrances of some of those who were at present his companions, Timotheus my work-fellow, as a son with a father, serving with me in the Gospel, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this Epistle, as the Apostle’s amanuensis, salute you in the Lord. Gaius mine host, and of the whole church, whose hospitable doors are ever open to the saints, saluteth you. Erastus the chamberlain of the city saluteth you; such had been his high office, and perhaps he still continued in his post, though converted to the faith; and Quartus a brother in Christ Jesus; for all who have him for their Saviour, have one Father, even God.
2. He repeats his fervent prayers for their spiritual prosperity. The grace of our Lord Jesus Christ be with you all. May you experience his pardoning, comforting, strengthening, sanctifying grace below, and come to his complete and eternal glory above. Amen! I pray that it may be so.
4thly, Once and again, when he seemed to have closed his Epistle, some new matter arose to his mind; here he solemnly takes his leave of them.
1. He commends them to God and the word of his grace. Now I commend you to him that is of power to stablish you, according to my Gospel, which, by divine authority commissioned, I here declare unto you, and according to the preaching of Jesus Christ, agreeably to what he himself taught, and I speak in his name, pointing him out as the great sum and substance of the Gospel, the hope and help of his believing people; according to the revelation of the mystery which was kept secret since the world began, wholly hid from the Gentiles, and but obscurely intimated to the Jews in types and dark prophesies; but now is made manifest by the ministry of the divinely illuminated servants of Jesus, and by the Scriptures of the prophets, which, having received their accomplishment, are unveiled, and clearly understood; according to the commandment of the everlasting God, who has given his ministers an express commission to declare the purposes of his grace, that they might be made known to all nations, Gentiles as well as Jews; for this glorious end that they might be brought to the obedience of faith, receiving the testimony of his word, and from the divine principle of faith, which worketh by love, engaged to walk before him in righteousness and true holiness.
2. He concludes with a doxology. To God only wise, essentially wise in himself, and seen especially to be so in the amazing contrivance of the Gospel method of salvation, be glory and honour ascribed, through Jesus Christ the only Mediator, for ever. Amen. May his saints on earth perpetuate with their latest breath his praises! and in heaven he shall for ever be to all his hosts the glorious object of their unceasing adorations. Amen and Amen.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 16:24 . In 2Th 3:16 ; 2Th 3:18 , the closing blessing is also repeated. Wolf aptly observes: “Ita hodienum, ubi epistola vale dicto consummata est, et alia paucis commemoranda menti se adhuc offerunt, scribere solemus: vale iterum .”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
24 The grace of our Lord Jesus Christ be with you all. Amen.
Ver. 24. The grace of our Lord ] This is the seal of all St Paul’s Epistles,2Th 3:172Th 3:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rom 16:24 . The attestation of this verse is quite insufficient, and it is omitted by all critical editors.
Fuente: The Expositors Greek Testament by Robertson
The grace, &c. The amanuensis repeats the words which close the actual message of Paul, Rom 16:20, Some ancient texts omit this second benediction, and the Revised Version follows through not understanding the reason for the introduction of “the mystery”, verses: Rom 16:25, Rom 16:26-27. There are clearly two postscripts, one after Rom 16:20, the other after Rom 16:24. The first closes the Ep. itself at the time of writing by Tertius in the spring of 58 A.D. The other was added by Paul himself during the first Roman imprisonment, and after Ephesians had been written. See longer Note below.
Fuente: Companion Bible Notes, Appendices and Graphics
Rom 16:24. -) The Alexandrians were without this reading.[173]-, we have lately spoken of this particle.
[173] ABC Vulg. (Amiat. MS.) Memph. Versions omit it, whom Lachm. follows. But D()Gfg have the words (except that Gg omit ) and Tischend. accordingly reads them; as also the .-ED.
Fuente: Gnomon of the New Testament
Rom 16:20, 1Th 5:28
Reciprocal: Rom 15:33 – be 1Co 16:23 – General 2Co 13:14 – The grace Gal 6:18 – the grace Phi 4:23 – General Col 4:18 – Grace 2Th 3:18 – General 1Ti 6:21 – Grace Phm 1:25 – grace Heb 13:25 – General Rev 22:21 – General
Fuente: The Treasury of Scripture Knowledge
:24
Rom 16:24. Grace is from CHARIS and it has been so rendered 129 times in. the King James Version. It is rendered also by benefit 1 time, favor 6, liberality 1, thank 3, thanks 4. Thayer gives as its primary definition, “sweetness, charm, loveliness,” and explains it to signify “that which affords joy, pleasure, delight.” Other definitions are, “good-will, loving kindness, favor; kindness which bestows upon one what he has not deserved.” Amen is from the Greek word AMEN; it occurs in the Greek New Testament 150 times, and has been rendered “amen” 50 times, and “verily” 100 times in the King James Version. Thayer says that at the beginning of a discourse it means “surely, of a truth, truly.” He says a repetition of the word as John alone uses it, has the force of a superlative, “most assuredly,” and at the close of a sentence it means, “so it is, so be it, may it be fulfilled.” Thayer further says historically, “it was a custom, which passed over from the synagogues into the Christian assemblies, that when he who had read or discoursed had offered up a solemn pray to God, the others in attendance responded Amen, and thus made the substance of what was uttered their own.” With this short but impressive sentence, Paul begins the closing words of apostolic and brotherly interest in his brethren at Rome.
Fuente: Combined Bible Commentary
Rom 16:24. This verse is omitted by the best authorities. The repetition of the benediction is not so unexampled as to have given offence to the early transcribers, while it might readily have been transferred from Rom 16:20. No great weight can be allowed to arguments respecting the genuineness of the closing doxology (Rom 16:25-27) based upon the repetition of this benediction.
Fuente: A Popular Commentary on the New Testament
Here again our apostle, from the abundance of his affectionate heart towards them, repeats his benediction to them, that the mercy, grace, and goodness, of the Lord Jesus Christ, may abide upon, and evermore continue with, them.
Where note, The fountain and original spring from whence all grace doth rise and flow; namely, from Jesus Christ: The grace of our Lord Jesus Christ. It is so called, because he purchased it for us, because he applies it to us.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 24 in the T. R. is certainly unauthentic. Meyer quotes, to defend it, the repetition of the apostolic prayer, 2Th 3:5; 2Th 3:18; but there no MS. omits it, while here it is not found in any of the four oldest MSS. It is easy to see that certain copyists have transposed it hither from Rom 16:20, to place it, as is customary, at the close of the salutations.
Critical conclusion regarding the passage, Rom 16:21-24.
This short passage is acknowledged to be authentic, and to belong to the Epistle to the Romans, by Volkmar and Schultz. The latter has brought out forcibly the proof in its favor arising from the enumeration of the deputies of Macedonia, Act 20:4. He also rebuts the objection taken from the Latin origin of several of these names, by recalling the fact that Macedonia was peopled throughout with Roman colonists, which explains the propagation of Latin names in this province.
M. Renan infers from the salutations addressed in the name of several Macedonians, that we have here the conclusion of the copy intended for the church of Thessalonica. In arguing thus, he does not take account of the assembling in the city of Corinth of all the deputies of Greece and Asia who were to accompany Paul to Jerusalem.
We cannot discover in this passage the least word calculated to inspire doubts either as to its being composed by the apostle, or as to its original connection with the Epistle to the Romans.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
16:24 {6} The grace of our Lord Jesus Christ [be] with you all. Amen.
(6) Now taking his leave of them this third time, he wishes that to them, upon which all the force of the former doctrine depends.