In Bullinger’s ‘The Foundations of Dispensational Truth” (Companion Bible, Appendix: pgs. 153-158) he explains how Romans (the last Acts period epistle written by Paul, from Rome) can contain reference to “The Revelation THE MYSTERY” that is revealed fully in Paul’s post-Acts epistles. This below is a shortened version taken from The Companion Bible notes of Romans 16.

Art Licursi

Romans 16 POSTSCRIPTS

Verse 24 “The grace of our Lord Jesus Christ be with you all. Amen. Romans 16:24 (KJV)

The amanuensis [scribe] repeats the words which close the actual message of Paul, v. 20, Some ancient texts omit this second benediction, and the R. V. follows through not understanding the reason for the introduction of "the mystery", vv. 25, 26, and 27. There are clearly two postscripts, one after v. 20, the other after v. 24. The first closes the Epistle 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.

LONGER NOTE.

THE SECOND POSTSCRIPT (16: 25-27).

That the "doxology" is a postscript added by the apostle after Paul had arrived at, and was residing in, Rome (61-63 A, D.: see Ap. 180), and was writing Ephesians, seems clear for the following reasons:

First, there is no question as to the genuineness or authenticity of these verses.

The question raised by their appearance not only after the close of the Epistle itself, but also after the postscript of the amanuensis, Tertius, is connected with the "mystery" "kept in silence from age-times but now manifested by means of prophetic writings". To find the subject-matter of

Ephesians introduced suddenly, in such a position, and in the diction of this doxology, has been a difficulty for ancient transcribers and modern commentators alike.

The original MSS. prove this by the position the doxology occupies in many of them.

In over 190 it stands after 14:23.

In two or three it is wanting.

In some it appears in both places (i.e. after 14:23 and 16:24).

In some, where the doxology stands as in the A.V. the second benediction (v. 24) is omitted.

This difficulty is shared by modern commentators. Some suppose the doxology was "the effusion of the fervent mind of the apostle on taking a general view of the Epistle".

Others say— "it needs only to read the doxology to see that its main purpose is nothing lower than thanksgiving for the Universal Gospel as a whole, and that its weighty grandeur of tone belongs to the close not of a section, but of the whole Epistle."

But the suggestion that this "postscript" was added later by the apostle Paul removes all the difficulties, and shows that the minds of the ancient copyists were needlessly disturbed. The truth of "the mystery" had been lost long before the date of our oldest MSS. Hence the transcribers' excitement and perplexity. Had it been known; they would have at once understood that the doxology was subsequently added. And the same remark applies to modern commentators.

Although Paul must have had the "Mystery [secret]" revealed to him beforehand, probably about 57 or 68 A. D., yet he was not permitted to publish the truths of the mystery in writing until after he was in Rome, and in prison. Consequently, when the Epistle was sent first to the Romans, it was closed by the second benediction (v. 24).

Although given to Paul before the expiration of the period of grace enjoyed by the Pentecostal church, he was not allowed to divulge it. As long as the offer of the Kingdom (see App. 112-114) to earthly Israel was open, the "mystery" could not be made known.

But when the sentence of judicial “blindness” (Rom. 11:25) had been promulgated and the prophecy of Isa. 6 fulfilled (Acts 28.26- 27), then the glorious truths for the later-born were allowed to be set forth by "prophetic writings", viz. the prison epistles.

Therefore the apostle Paul was guided by the Holy Spirit to add the postscript to Romans; thus completing in beautiful perfection the Divine arrangement of the Epistle (see Structure, p. 1661) and striking the key-note in the doctrinal teaching which is taken up and developed at large in Ephesians.