to the only wise God
This phrase emphasizes the monotheistic belief central to Christianity, acknowledging that there is only one God who possesses ultimate wisdom. The Greek word for "wise" is "σοφός" (sophos), which implies not just knowledge but the application of knowledge in a way that is perfectly aligned with divine purposes. Historically, wisdom was highly valued in Jewish culture, as seen in the wisdom literature of the Old Testament, such as Proverbs. This wisdom is not merely intellectual but is deeply moral and spiritual, reflecting God's perfect nature. The exclusivity of "only" underscores the Christian belief in the uniqueness of God, contrasting with the polytheistic beliefs prevalent in the Roman world.

be glory
The Greek word for "glory" is "δόξα" (doxa), which conveys a sense of honor, splendor, and divine radiance. In the biblical context, giving glory to God means recognizing His supreme authority and majesty. This phrase is a doxology, a short hymn of praises to God, which is a common feature in Paul's letters. The act of giving glory is not just verbal but involves a life that reflects God's character and purposes. Historically, the concept of glory was significant in both Jewish and Greco-Roman cultures, often associated with divine presence and power.

forever
The Greek term "εἰς τοὺς αἰῶνας" (eis tous aiōnas) translates to "into the ages," signifying eternity. This phrase highlights the eternal nature of God's glory, which is unending and unchanging. In a world where temporal power and glory were often celebrated, Paul emphasizes the everlasting nature of God's glory, which surpasses all earthly achievements. This eternal perspective is a cornerstone of Christian hope, assuring believers of God's unending reign and the eternal life promised through Christ.

through Jesus Christ
This phrase underscores the mediatorial role of Jesus Christ in the relationship between God and humanity. The Greek preposition "διά" (dia) indicates the means or channel through which God's glory is realized and experienced by believers. Jesus Christ is central to Christian theology as the one who reveals God's wisdom and glory to the world. Historically, this assertion was radical in a context where many gods and intermediaries were worshiped. It affirms the Christian belief in the unique and exclusive role of Jesus as the way to God, as stated in John 14:6.

Amen
The word "Amen" is of Hebrew origin, meaning "truly" or "so be it." It is a declaration of affirmation and agreement, often used at the end of prayers and doxologies. In the context of this verse, "Amen" serves as a strong affirmation of the truths expressed, inviting the reader or listener to join in the acknowledgment of God's wisdom and glory. The use of "Amen" connects the New Testament writings to the Jewish roots of Christianity, where it was commonly used in liturgical settings. It signifies the believer's wholehearted agreement with the praise and worship of God as expressed by Paul.

(27) To God.--Our English translation has evaded the difficulty of this verse by leaving out two words. The Greek stands literally thus, "To the only wise God, through Jesus Christ, to whom be glory for ever." "To whom," if it refers to God, as it is decidedly more probable that it was intended to refer, is ungrammatical. If it is inserted, the words "To him that is able . . . to God, the only wise," are left without government. This might, indeed, under ordinary circumstances be got over, as such broken constructions are frequent with St. Paul, but it is somewhat different in the last solemn words of an Epistle, and would be especially so if this doxology were composed by itself separately from the rest of the Epistle. There would not then be the usual excuse of haste; and for so short a passage it may be doubted whether the Apostle would even employ an amanuensis. The difficulty is heightened when we ask what is meant by the phrase, "through Jesus Christ." Separated, as it would then be, from the ascription of glory, and joined to "the only wise God," it would seem to be impossible to get any really satisfactory sense out of it. "To God, who through Christ has shown Himself as the alone wise," is maintained, but is surely very forced. Our conclusion then, prior to the evidence, would be that there was a mistake in the reading, and that the words "to whom" had slipped in without warrant. And now we find that a single uncial MS., but that precisely the oldest and best of all the uncials, the Codex Vaticanus, with two cursives, omits these words. The suspicion would indeed naturally arise that they had been left out specially on account of their difficulty. But this is a suspicion from which on the whole, the Vatican MS. is peculiarly free. And, on the other hand, it is just as natural to assume that another common cause of corruption has been at work. Doxologies so frequently begin with the relative, "To whom be glory," &c., that the copyist would be liable to fall into the phrase, even in places where it was not originally written. The probabilities of corruption may therefore be taken to balance each other, and it will seem, perhaps, on the whole, the most probable solution that the relative has really slipped in at a very early date, and that the English version as it stands is substantially right. There are some exceptions to the rule that "the more difficult reading is to be preferred," and this is perhaps one.

The subscription in its present form hardly dates back beyond the ninth century. The earliest form of subscription up to the sixth century was simply "To the Romans."

Verse 27. - To God only wise, through Jesus Christ, be glory for ever. Amen. The great preponderance of ancient authorities, including all uncials but B, have "to God only wise." But the intended sense is not affected by the insertion, the ascription of glory being still to the only wise God, and not to Jesus Christ. Otherwise there would be no sequence to τῷ δυναμένῳ and μόνῷ σοφῷ Θεῷ. "In the lively pressure of the great intermediate thoughts connected with the mention of the gospel, vers. 25, 26, the syntactic connection has escaped the apostle" (Meyer)

Parallel Commentaries ...

[to the] only
μόνῳ (monō)
Adjective - Dative Masculine Singular
Strong's 3441: Only, solitary, desolate. Probably from meno; remaining, i.e. Sole or single; by implication, mere.

wise
σοφῷ (sophō)
Adjective - Dative Masculine Singular
Strong's 4680: Wise, learned, cultivated, skilled, clever. Akin to saphes; wise.

God
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[be]
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

glory
δόξα (doxa)
Noun - Nominative Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

forever
αἰῶνας (aiōnas)
Noun - Accusative Masculine Plural
Strong's 165: From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ!
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

Amen.
ἀμήν (amēn)
Hebrew Word
Strong's 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.


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NT Letters: Romans 16:27 (Rom. Ro)