Before discussing the passages before us we must point out that there is so much doubt, at least, regarding the authenticity of the last two chapters of the Epistle to the Romans that the passage, Rom. xv. 18, 19, can scarcely be presented as evidence on such a point as the reality of miracles. We do not intend to debate the matter closely, but shall merely state a few of the facts of the case and pass on, for it would not materially affect our argument if the passage were altogether beyond suspicion. The Epistle, in our authorized text, ends with a long and somewhat involved doxology, xvi. 25-27; and we may point out here that it had already seemed to be brought to a close not only at the end of chapter xv. (33) but also at xvi. 20. The doxology, xvi. 25-27, which
more particularly demands our attention, is stated by Origen(1) to be placed in some MSS at the end of ch. xiv.; and a similar statement is made by Cyril, Chrysostom, Theodoret, Theophylact and others. We find these verses actually so placed in L, and in upwards of 220 out of 250 cursive MSS. of Byzantine origin, in an account of ancient MSS. in Cod. 66, in most of the Greek Lection-aries, in the Slavonic and later Syriac versions as also in the Gothic, Arabic, (in the polyglot and triglot text) and some MSS. of the Armenian. They are inserted both at the end of xiv. and at the end of the Epistle by the Alexandrian Codex,(2) one of the most ancient manuscripts extant, and by some other MSS.(3) Now, how came this doxology to be placed at all at the end of chapter xiv.? The natural inference is that it was so placed because that was the end of the Epistle. Subsequently, chapters xv. and xvi. being added, it is supposed that the closing doxology was removed from the former position and placed at the end of the appended matter. This inference is supported by the important fact that, as we learn from Origen,(4) the last two
chapters of the Epistle to the Romans, including the doxology (xvi. 25-27) did not exist in Marcion's text, the most ancient form of it of which we have any knowledge. Tertullian, who makes no reference to these two chapters, speaks of the passage, Rom. xiv. 10, as at the close (in clausula) of the epistle,(1) and he does not call any attention to their absence from Marcion's Epistle. Is it not reasonable to suppose that they did not form part of his copy? In like manner Irenæus, who very frequently quotes from the rest of the Epistle, nowhere shows acquaintance with these chapters. The first writer who distinctly makes use of any part of them is Clement of Alexandria. It has been argued both that Marcion omitted the two chapters because they contain what was opposed to his views, and because they had no dogmatic matter to induce him to retain them; but, whilst the two explanations destroy each other, neither of them is more than a supposition to account for the absence of what, it may with equal propriety be conjectured, never formed part of his text.
The external testimony, however, does not stand alone, but is supported by very strong internal evidence. We shall only indicate one or two points, leaving those who desire to go more deeply into the discussion to refer to works more particularly concerned with it, which we shall sufficiently indicate. It is a very singular thing that all, who, when he wrote this epistle had never been in Rome, should be intimately acquainted with so many persons there. The fact that there was much intercourse
between Rome and other countries by no means accounts for the simultaneous presence there of so many of the Apostle's personal friends. Aquila and Priscilla, who are saluted (xvi. 3), were a short time before (1 Cor. xvi. 19) in Ephesus.(1) It may, moreover, be remarked as a suggestive fact that when, according to the Acts (xxviii. 14 ff.), Paul very soon afterwards arrived in Rome, most of these friends seem to have disappeared,(2) and the chief men of the Jews called together by Paul do not seem to be aware of the existence of a christian body at Rome.(3) Another point is connected with the very passage which has led to this discussion, xv. 18, 19 read: 18. "For I will not dare to speak of any of those things which Christ hath not wrought by me, in order to [———] the obedience of the Gentiles, by word and deed, 19. in the power of signs and wonders [———] in the power of the Spirit [———]; so that from Jerusalem and round about unto Illyricum, I have fully preached the Gospel of Christ;" &c. The statement that "from Jerusalem" he had "fully preached" the Gospel is scarcely in agreement with the statement in the Epistle to the Galatians i. 17-23, ii. 1 ff Moreover, there is no confirmation anywhere of the Apostle's having preached as far as Illyricum, which was then almost beyond the limits of civilization. Baur suggests that in making his ministry commence at Jerusalem, there is too evident a concession made to the Jewish Christians, according to whom every preacher of the Gospel must naturally commence his career at the holy city. It would detain us much too long to enter upon an analysis of these two
chapters, and to show the repetition in them of what has already been said in the earlier part of the Epistle; the singular analogies presented with the Epistles to the Corinthians, not of the nature of uniformity of style, but of imitation; the peculiarity of the mention of a journey to Spain as the justification of a passing visit to Rome, and perhaps a further apology for even writing a letter to the Church there which another had founded; the suspicious character of the names which are mentioned in the various clauses of salutation; and to state many other still more important objections which various critics have advanced, but which would require more elaborate explanation than can possibly be given here. It will suffice for us to mention that the phenomena presented by the two chapters are so marked and curious that for a century they have largely occupied the attention of writers of all shades of opinion, and called forth very elaborate theories to account for them; the apparent necessity for which in itself shows the insecure position of the passage. Semler,(1) without denying the Pauline authorship of the two chapters, considered they did not properly belong to the Epistle to the Romans. He supposed xvi. 3-16 to have been merely for the messenger who carried the Epistle, as a list of the persons to whom salutations were to be given, and to these, ch. xv. was to be specially delivered and considered ch. xv. to be a separate letter, addressed to the leaders of the Roman Church, as an Epistle to the community in general, being sealed up and ready for any opportunity of transmission, but none presenting itself before