Jesus was god over all

JESUS WAS GOD OVER ALL
EDITED BY GLENN PEASE
Romans 9:5 5Theirs are the patriarchs, and from
them is traced the human ancestry of the Messiah,
who is God over all, foreverpraised!Amen.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Right Use Of Privileges
Romans 9:4
S.R. Aldridge
The apostle turned from his rapt meditation on the present and future glory
of the Christian dispensation, to think of the race of Israelexcluding
themselves from participation in its benefits, and he felt his soul chargedwith
heaviness on their behalf. They hated him as overturning venerable customs,
and as lowering their dignity by admitting the Gentiles to the blessing of the
covenanton such easyterms. But in reply he vehemently assertedhis still
subsisting love for his "kinsmen," and for those whom in the past Godhad so
signally honoured. None can look without emotion on the face and form of a
Jew, who considerhis history and destiny.

I. THE SUPREME DISTINCTIONS OF LIFE ARE THOSE WHICH
CONCERNOUR RELATIONSHIP TO GOD. All the items particularized
are connectedwith the Divine manifestations granted to Israel. The apostle
cares little for the story of military prowess, orevenof skill in literature; but
all that appertained to the knowledge and worship of God, this was worth
dwelling upon. It becomes a speedy testof judgment when we know the things
on which a man prides himself. Does he point with chief delight to his
acquisition of lands or goods, orto his rank in society, or to his fame in science
or. art circles? or does he accounthis position in the family of the Most High,
and the revelation vouchsafedof Divine mercy and grace, as his possessionof
greatestworth? Which in our hearts do we deem the most highly favoured
nation - Greece, orRome, or Israel? The true wealthand place of a modern
empire should be reckoned, notaccording to its material resources and
fighting strength, but rather by its widespreaddistribution of moral and
religious truth. This means real refinement and enduring prosperity. Many
opportunities occurto all of us to exhibit our, genuine opinion in the lives we
lead, the money and time devoted to the highest pursuits, the notions
cherishedin the family, the books read, and the amusements indulged in.
Missionaryenthusiasm rests on a sure basis when the value is perceived of an
acquaintance with the things of God. Such a knowledge is the best legacythat
can be bequeathed to children.
II. THE HIGHEST RELIGIOUS PRIVILEGES WILL NOT PROFIT
UNLESS USED ARIGHT. In spite of their advantages,the Jews were found
wanting, and, like unfruitful branches, were broken off. Before the exile they
fell into idolatry, and soughtto nullify their glory by equalling the
abominations of the heathen. Could a stronger proof be furnished of the
seductiveness ofsinful practices and the blindness of man? And the coming of
Christ was a further testing season. Their"zealof God" was shownto be
unintelligent, depending upon external rather than spiritual views of religious
grandeur and service. It behoves us not only to enjoy but to improve our
privileges. Attendance at the sanctuary, the public prayers and reading, unless
they exert a living influence upon us, increase ourcondemnation, as the
presence and works of Christ multiplied woes upon the cities of the sea. The
tendency is strong that would lull our souls into comfortable dreams of

security, from which there could only be a terrible awakening. The religious
pride of the Jews hardenedinto fossilism - an unreceptive soilfor new truth.
Instead of guiding their steps by the Law, they lookedatit till they were
dazzled by its glare, and could not recognize the coming of the "Light of the
world."
III. THE ADVANTAGES ENJOYED BYNATIONS OR INDIVIDUALS
ARE NOT CONFERRED FOR THEIR OWN EXCLUSIVE BENEFIT. The
Israelites were stewards ofthe mysteries for the world around and the times
to follow. Very important functions they discharged, keeping the lamp of
truth alight, preventing the world from lapsing into barbaric atheism.
Especiallyin relation to Christianity do we discern these advantages as
preparatory. The "sacrifices"hadrespectto the offering of Christ, and in
part explain its meaning. The "Law" actedas a pedagogue to bring us to the
schoolof Christ. The temple "service" illustrates the obedience ofthe
Christian priests, and the promises fulfilled confirm our faith. Israel was a
nursery where choicestplants were rearedwith which to stock the wilderness
till it should blossomas the rose. And the same principle holds goodof every
advantage the goodness ofour God bestows. The Christian Church is to be as
a city seton a hill; its members are lights in the world, pilgrim-soldiers,
ambassadors forChrist. It is ours to guard the gift entrusted, to transmit to
others the revelation received, the spiritual heirlooms of liberty and
intelligence, lestwe fail to deliver up a proper accountof our stewardship. -
S.R.A.

Biblical Illustrator
Who are Israelites.
Romans 9:4, 5
The literal and the true Israelites
J. Lyth, D.D.
I. The literal enjoyed the ADOPTION as God's people among whom God
revealedHimself gloriously — the true enjoy the adoption of sons and the
glorious indwelling of the Spirit.
II. The literal were privileged with THE PATRIARCHAL COVENANTS
AND THE GIVING OF THE LAW — the true are privileged with the .New
Testamentcovenant, and the dispensationof the Spirit.
III. The literal rejoicedin THE LEVITICAL SERVICE, AND THE
PROMISES ofbetter things to come — the true worship God in the Spirit,
and rejoice in the hope of eternal life.
IV. The literal could boastof THE FATHERS and anticipate the Messiah —
the true have their apostles, martyrs, and confessors, and look for the glorious
appearing of the great Godand our Saviour.
(J. Lyth, D.D.)
The Israelites and their privileges
J. Morison, D.D.

The name Israelites was a most honourable one, and dear to them all. The
relationship which it signalisedwas fitted to remind them that by the
condescensionofthe Omnipotent One, there was something "princely" within
their reach(Genesis 32:28;Hosea 12:3).
I. THE ADOPTION. Under the Old Testamentthe Divine adoption realised
itself specificallyin the collective theocratic people as a people (Exodus 4:22;
cf. Jeremiah31:9; Hosea 11:1). The collective people were for greattheocratic
purposes adopted into a relation of Divine sonship, and thus into a relation of
peculiar Divine privilege; not, however, because ofa feeling of partiality in the
heart of God toward a sectionof His human family, but because His
benignant Messianicpurposes, widespreading to the ends of the earth,
required some arrangement of the kind. Such was the Divine plan in Old
Testamentages. The Israelites were God's "son,""daughter," or"daughter
of His people." At times the representationtended anticipatively towardthe
grander principle of personal individuality; as when it is said, "I have
nourished and brought up children, and they have rebelled againstMe." But
it was reservedfor the New Testamentage to give emphasis to the idea of
personalindividualism in relation to the Divine adoption (John 1:12;
Galatians 3:26; 1 John 3:1).
II. THE GLORY. The reference is to that peculiar symbol of the Divine
presence which guided the Israelites out of Egypt and through the wilderness,
overshadowing them by day and illuminating them by night (Exodus 13:21,
22; Exodus 14:19). This was in some external respects God's glorypar
excellence (Exodus 24:16). It was a magnificent symbol of Divine guidance
and protection, and was denominated "the Shekinah." Whereverit was to be
found, there God was to be found; not indeed as in His palace-home, the
"house not made by hands," but as in His temporary tent beside His tented
people in the period of their pilgrimage — a very present Helper and Defence.
III. THE COVENANTS. These were engagements onthe part of God to
conferdistinguishing privileges on the patriarchs and the Israelites in general,
on condition of responsive appreciationon their part, and the observance, in
all the affairs of life, of His regulative will (Genesis 15:1-6;Genesis 17:1-8, 15-
19; Exodus 19:1-9). But these engagements, while thus involving, as is

suggestedby the Hebrew term Berith, a certainineradicable conditionality,
were at the same time in accordancewith the Greek suntheke, spontaneous
and unencumbered dispositions of goods and distributions of benefits, just as
if they had been actually "willed" to them by testamentarydeed. God
"disposed" ofcertain portions of His means and goods for the benefit of His
national son, though it was impossible that He could alienate the goods from
Himself, or alienate Himself from both His present usufruct and His perpetual
right of property.
IV. THE GIVING OF THE LAW, i.e., the Divine legislative enactments
published from Sinai, and constituting in their sum the code which is known
as the "moral law." It is incomparably the best of all bases for the
innumerable details of practicaljurisprudence. It goes back, indeed, in its
form to that primitive era when duty was, to a most preponderating extent,
identified with moral self-restraint. Hence its injunctions are wiselyset forth
in negations. But when the detailed expanse of the decalogueis condensedinto
the summation of the duologue, the phase of representationis become
affirmative; and nothing canexcel the duologicalenactments in
comprehensiveness,completeness,simplicity, and direct authority over the
reasonand the conscience.
V. THE SERVICE, i.e., the temple service — a grand ritual, here regardedas
a Divine appointment or grant of grace. Being in its many and varied details
instinct with practicalsignificance, it was fitted to recallto the minds of the
worshippers what was due to God on the one hand, and how much was
graciouslyprovided by Him on the other.
VI. THE PROMISES — announcements of coming favours — avant-couriers
of the favours themselves, and sent forth to stimulate expectationand support
the heart. All the Old Testamentdispensations were replete with Messianic
promises. His coming was "the promise" — the one running promise made to
the fathers (Acts 13:32), and involved all other Messianic blessings, suchas
the atonement, the kingdom of heaven, the reign to be continued "as long as
the sun," the "new earth," the "inheritance of the world" (Romans 4:13, 14).
It involved peace, joy, hope, all of them unspeakable and full of glory
(Romans 5:1-11).

VII. THE FATHERS — the patriarch fathers, the band of whom Abraham
was the leader and typical representative. They were far indeed from being
men without blemish. But perhaps most of the sinister bars in their
escutcheonwere parcels ofthe heritage which they had receivedfrom their
ancestors.But notwithstanding their blemishes they were at once childlike in
faith and reverential in spirit. Their thoughts rose up on high. They "soughta
heavenly country and lookedfor a city whose builder and architectwas God"
(Hebrews 11:10-14). It was no little advantage to be descendedfrom such
sires.
VIII. THE CHRIST. The Messiahemergedfrom among the Hebrews, and
thus "salvationwas of the Jews." Itwas their crowning prerogative. Jesus was
a Jew. But His own people knew not their privilege, and they perceivednot
that it was the time of tide in the day of their merciful visitation (John 1:11; cf.
Matthew 21:39). When the apostle said "so far as His human nature was
concerned," his mind was already mounting the infinite height which rose
beyond. "Who is over all, God, to be blessedfor ever."
(J. Morison, D.D.)
Israelites and their privileges
T. Chalmers, D.D., W. B. Pope, D.D., T. Robinson, D.D., J. W. Burn.
To no nation under the sun does there belong so proud, so magnificent a
heraldry. No minstrel of a country's fame was ever furnished so richly with
topics; and the heart and fancy of our apostle seemto kindle at the
enumeration of them. They were first Israelites, or descendants ofa venerable
patriarch — then, selectedfrom among all the families of the earth, they were
the adopted children of God, and to them belongedthe glory of this high and
heavenly relationship; and with their ancestors were those covenants made
which enveloped the greatspiritual destinies of the human race; and the
dispensationof the Law from that mountain which smokedat the touch of the
Divinity was theirs; and that solemn temple service where alone the true
worship of the Eternal was keptup for ages was theirs; and as their history

was noble from its commencement by the fathers from whom they sprung, so
at its close did it gather upon it a nobility more wondrous still by the mighty
and mysterious descendantin whom it may be saidto have terminated — even
Him who at once is the root and the offspring of David, and with the mention
of whose name our apostle finishes this statelyclimax of their honours — "of
whom as concerning the flesh Christ came, who is over all God blessedfor
ever. Amen." They are far the most illustrious people on the face of the world.
There shines upon them a transcendentalglory from on high; and all that the
history whether of classicalorheroic ages hath enrolled of other nations are
but as the lesserlights of the firmament before it.
(T. Chalmers, D.D.)
The covenants. —
I. THE TERM ITSELF bears a specialMessianic meaning, as always having
in view the fidelity of God to the design of human redemption through the
sacrifice ofHis Son. The Hebrew Berith almostalways translatedin the LXX.
by diatheke, signifies, not a compactas betweenman and man, but the
disposition or arrangement assumedby the one supreme purpose of grace.
Unlike human compacts it is invariably connectedwith sacrifice. The Hebrew
contains an allusion to the custom of cutting and passing betweenthe parts of
a divided animal on the ratification of a covenant. The first express revelation
of the covenantto Abraham (Genesis 15:18)gives the key to all its history.
There all is basedon a free Divine promise. The animals divided denoted the
two parties to the greattransaction;and the flame passing through was God,
in His future Son, the Shekinah, uniting the parties alone, and thus ratifying
His own covenant. The New Testamentterm diatheke does not preserve the
original allusion; but it is never disconnectedfrom the idea. The one covenant
of grace has been ratified by an eternalsacrifice;which is at the same time the
death of the Testator, who disposes the promise of eternalinheritance
according to the counselof His own will.
II. THE COVENANT OF REDEMPTION,OR OF GRACE, HAS ALWAYS
BEEN CONNECTED WITHCHRIST, ITS UNREVEALED MEDIATOR. As
its Mediator He is the medium through whom, or rather in whom, all its

blessings are conveyed:that grace which is the one name and blessing of the
covenant, the free bestowmentof favour on sinful man, or "the grace ofour
Lord Jesus Christ" (2 Corinthians 13:14). Therefore the term, which has a
wider meaning than its relation to a compact, may be applied to Christ as the
yet unknown Redeemerwho was at once the ground of the covenant, and its
promise, and its virtual administrator. After He came and was revealed, it is
the term surety that more preciselyexpresses His mediatorship in the order of
grace:in His Divine-human atoning personality, He is the Pledge to man of
the bestowmentby God of all blessings procuredthrough His atoning work,
and the Pledge to God on behalf of mankind of compliance with all the
conditions of the covenant. In the Old Testamentthe future Redeemeris not
termed either the Mediatoror the Surety; though He was in the profoundest
sense both as the Angel or "Messengerofthe covenant" (Malachi3:1), and
Himself the embodied Covenantreserved for the future (Isaiah 49:8). What
was thus given to Him by promise becomes the heritage of His people through
faith, who as "Christ's are heirs according to the promise" (Galatians 3:18,
19, 29).
III. THIS ONE COVENANT HAS TAKEN THREE FORMS in the history of
revelation.
1. As entered into with mankind, representedby Adam, its revelationbegan
with the Fall, was ratified for the world with Noah, and was con-firmed to
Abraham as the representative of all believers to the end of time.
2. But the covenantwith Abraham for the world in all ages also introduced
the specialcompactwith his descendants afterthe flesh. The latter was
establishedthrough Moses,its mediator; and blended the covenantof grace
with a covenantof works. The law was given by Moses;and as an appended
form or condition of the originalinstitute of grace, perpetually convictedthe
people of their sin and impotence, drove them to take refuge in the hope of a
future grace, the ground of which was kept before them in the institute of
sacrifice.
3. Finally the new covenant, establishedon better promises (Hebrews 8:6),
was ratified in the death of Christ. It was at once the abrogationof the

Mosaic, orlater old covenant, so far as concerns its national relation and its
legalcondition, and the renewalunto perfection of the more ancient covenant,
always in force and never superseded, with mankind.
(W. B. Pope, D.D.)
The giving of the law. —
1. The act as described (Exodus 20:18;Deuteronomy 4:32, etc.).
2. The law itself. System of laws given (Deuteronomy 4:5-8; Psalm 147:19, 20).
A distinction exalting Israelabove every other nation, served —
(1)Forinstruction.
(2)Forrestraint.
(3)Forconviction.Preparedthe way for the promised Saviour (Galatians
3:21). Its observance brought national blessings in its train.
(T. Robinson, D.D.)
The service of God. — A technicalterm for Divine worship. The apostle is
detailing the privileges which constitutedIsrael a peculiar people. This was
one of the most conspicuous. Forthe service of Jehovahwas distinguished
from all heathen cults: —
I. In its ORIGIN. This was Divine. God Himself arrangedthe whole Hebrew
ritual down to its minutest details. Man was not left to his own blind instincts
as to the manner in which his Makerwas to be approached. No doubt all
worship was Divine in its origin, and were we able to thread the labyrinths of
heathen devotion we should arrive ultimately at a primitive revelation. But
this is impossible; and the greatmass of heathen worship is the offspring of
irrational superstition when it was not the device of a fraudulent priesthood.
II. In its NATURE.
1. It was spiritual. The forms were materialistic as all forms must necessarily
be; but it was not mere form as heathen worship was. Time after time it was
carefully explained that the sacrifices,etc., were symbolic, and that without

the corresponding spiritual reality they were an abomination to Deity. To
what an extent this was realisedby the best spirits of the nation, the Psalms
and prophets abundantly testify.
2. It was intelligent. The heathen worshipped "they knew not what." To
worship all the objects presentedto their devotion was an impossibility, and
had it been possible, ineffectual, for prayers offered to one God would have
been neutralised by those offered to another. And the intelligent heathen,
while he conformedto the superstitions of his fellow-country-men, knew the
host of Olympus to be a myth. The Hebrews knew whom they worshipped.
The Shekinahglory was a standing evidence of the Divine existence and
presence, and the revelations of His characterfrom time to time exhibited
Him as worthy of the homage of rational beings.
III. In its EFFECTS. Thesewere —
1. Humbling. The whole system was calculatedto reveal the Divine greatness
and holiness on the one hand and human insignificance and sinfulness on the
other, and thus was discouraging to pride and self-confidence. It was not the
fault of the systemif men thanked God that they were not as other men were.
Heathen worship encouragedno such notions of Godor man, and hence
humility was never a heathen virtue.
2. Joyful. God was servedwith gladness;and the joy of the Lord was the
people's strength for services.The greatfestivals are proofs of this.
Heathenism had plenty of hilarity, but little joy. How could it have had when
their worship brought no manifestation of the Divine presence and no
consciousness ofthe Divine favour?
3. Moral. Holiness unto the Lord was the legitimate and only issue of the
Mosaic system:whereas we know that many heathen gods were served with
obscene rites, and that the whole tendency of idolatry was degrading to
intellect, heart and life. Conclusion:The comparative value of heathen and
Hebrew worship may be seenin their devotional manuals. To estimate this let
the Book ofPsalms be read side by side with the Vedas, Shasters, etc.
(J. W. Burn.)

The promises. —
1. Of blessings in general(Leviticus 26:43;Deuteronomy 28:1-14).
2. Of the Messiahin particular. Given various times and in various ways
(Hebrews 1:1; Romans 1:2). Some already fulfilled in Christ's first coming
(Acts 3:18, 22-26). Others yet to be fulfilled in Israel's experience (Ezekiel37;
Isaiah66:1.). All the promises of God, yea and amen in Christ (2 Corinthians
1:20). Gentiles by faith made fellow-heirs of the promises (Ephesians 3:6;
Galatians 3:29). Promises all fulfilled at Christ's secondappearing (chap.
Romans 11:26; Acts 1:6; Acts 3:19-21). Mentioned lastas the transition to
Christ Himself.
(T. Robinson, D.D.)
Whose are
The fact of facts in human history
D. Thomas, D.D.
Here is —
I. THE CROWNING FACT IN JEWISH HISTORY. "Of whom as
concerning the flesh Christ came." In the preceding verses the apostle points
to the most illustrious facts in the history, facts in which the Jews passionately
gloried. They were "Israelites." No nationalappellation in their estimation
was so distinguished as this; Greek and Roman were contemptible by its side.
Theirs was the "adoption." To them pertained the "glory." They had the
"covenants."The covenants with Abraham, with Jacob, and with Moses,were
with them. To them pertained the "giving of the law." The best commentary
on these words is to be found by Moses himself (Deuteronomy4:32-36). To
them also pertained the "service ofGod." He mentions these in order to
prepare the wayfor the announcement of a factbefore whose splendour all
others pale their lustre, and that is this: "Of whom, as concerning the flesh,
Christ came." This was the crowning fact of their history. He does not
disparage the other facts;on the contrary, he is patriotically proud of them.

When will the Jew come to see that Jesus of Nazarethis the glory of Israelitish
history? Here is —
II. THE GREATEST FACT IN HUMAN HISTORY.
1. There are many greatfacts in the history of the world.
(1)Physical, such as deluges, earthquakes, wars,pestilences, etc.
(2)Political, suchas the rise and fall of empires.
(3)Social, suchas discoveries in science, inventions in art, reformations in
customs and manners.
(4)Religious, suchas the birth, growth, and decayof theologicalsystems and
ceremonialobservances.
2. But of all facts there is not one approaching the great one in the text, viz.,
that Christ Jesus came into the world.
(1)No fact is better attested.
(2)No fact is so central in the world's history as this.
(3)No fact involves such vital influence to the world as this.
(D. Thomas, D.D.)
Christ is
J. Lyth, D.D.
I. God
1. Supreme.
2. Infinite.
3. Eternal.
II. OVER ALL.

1. Nature.
2. The world.
3. Heaven.
III. EVER BLESSED.
1. Self-sufficient.
2. Holy.
3. Good;hence —
4. Happy.
IV. ACKNOWLEDGED.
1. Conscience.
2. Gratitude.
3. Hope — say, Amen.
(J. Lyth, D.D.)
Christ overall
D. Thomas, D.D.
I. IN THE SUBLIMITY OF HIS ORIGIN. All others came into existence in
the natural order of generation, receiveda bias to wrong from their parents,
and never in the case ofthe best quite lost their earthliness. On the contrary,
Christ came down from the pure heavens of God. He had a pre-incarnate
existence (Proverbs 8.; John 1:1-2). He was in the bosomof the Father, and
while there was morally over all.
II. IN THE CHARACTER OF HIS DOCTRINES. Thesewere —

1. Realities ofwhich He Himself was conscious. Theywere not matters of
speculation. All the forms and voices ofeternal truth were matters of
consciousnessto Him.
2. Moralin their influence. They are so congruous with man's sense of right,
consciousnessofneed, feeling of God, desire for immortality, that the
believing soul sees them as Divine reality.
3. Pre-eminently Divine. They concernedGodHimself, His words, thoughts,
feelings, purposes. Christ does not teachwhat men callsciences;but God
Himself, the root, centre and circumference of all truth.
III. IN THE AFFECTION OF THE FATHER.
1. No one sharedthe Divine love so much as He. God loves all. He is love. But
Christ is His "well-beloved," and as such He loves Him with infinite
complacency.
2. None ever deservedit as Christ did. He never offended the Fatherin His
conduct, or misrepresentedHim in His teaching. He always did those things
which pleasedHim.
3. None ever had such demonstrations of it. "All poweris given unto Me."
IV. IN THE EXTENT OF HIS ENDOWMENT. "Godgivethnot His Spirit by
measure unto Him." "It pleasedthe Father that in Him should all fulness
dwell."
V. IN THE NECESSITYOF HIS MISSION. Faith in Him is essentialto
man's eternal well-being.
(D. Thomas, D.D.)
Christ overall, God blessedfor ever
T. Guthrie, D.D.
Let us in imagination pass the angelguardians of those gates where no error
enters, and, entering that upper sanctuarywhich no discord divides, no heresy

disturbs, let us find out who worship and who are worshipped there. The law,
"Thou shalt worship the Lord thy God, and Him only shalt thou serve,"
extends to heaven as well as to earth; so that if our Lord is only the highest of
all creatures, we shall find Him on His knees — not the worshipped, but a
worshipper; and from His lofty pinnacle, and lonely, and to other creatures
unapproachable pinnacle, looking up to God, as does the highest of the snow-
crownedAlps to the sun, that, shining above it, bathes its head in light. We
have sought Him, I shall suppose, in that group where His mother sits with the
other Marys, sought Him among the twelve apostles, orwhere the chief of the
apostles reasons with angels overthings profound, or where David, royal
leaderof the heavenly choir, strikes his harp, or where the beggar, enjoying
the repose ofAbraham's bosom, forgets his wrongs, orwhere martyrs and
confessors andthey which have come out of greattribulation, with robes of
white and crowns of glory, swellthe song of salvationto our God which sitteth
on the throne. He is not there. Rising upwards, we seek Him where angels
hover on wings of light, or, with feet and faces veiled, bend before a throne of
dazzling glory. Nor is He there. He does not belong to their company. Verily
He took not on Him the nature of angels. Eighteenhundred years ago Mary is
rushing through the streets of Jerusalem, speedin her steps, wild anxiety in
her look, one question to all on her eagerlips, "Have you seenmy Son?"
Eighteenhundred years ago on those same streets, some Greeksaccosteda
Galileanfisherman, saying, "Sir, we would see Jesus."Now, were we bent,
like His mother on finding Him, like those Greeks onseeing Him, to stay a
passing angel, and accosthim in the words, "Sir, we would see Jesus,"what
would he do? How would his arm rise, and his finger point upward to the
throne as he fell down to worship, and worshipping to swellthat flood of song
which in this one full streammingles the name of the Father, and of the Son
— Blessing and honour and glory and powerbe unto Him that sitteth on the
throne, and unto the Lamb for ever. Such a glorious vision, such worship, the
voices that sounded on John's ear as the voice of many waters, the distant roar
of the ocean, are in perfectharmony with the exalted honour and Divine
dignity which Paul assigns to Him who is "overall, God blessedfor ever."
(T. Guthrie, D.D.)

Christ's supremacy
T. Robinson, D.D.
I.OVER SPIRITS (Matthew 8:16).
II.OVER NATURE (ver. 26;17:27).
III.OVER MAN (John 2:14-16;John 18:6).
(T. Robinson, D.D.)
Christ's supremacy
J. W. Burn.
I. OVER WHAT. Over —
1. The sublimest createdintelligences (Hebrews 1.).
2. The greatesthuman potentates (Revelation19:16;Psalm 110:1. cf. Matthew
22:43;11:42).
3. The most glorious of material edifices (Matthew 12:46).
4. The universe of matter as its Creator(John 1:3).
5. The universe of mind as its Ruler and Judge (Matthew 28:18;John 5:22,
25).
6. His Church as its Redeemer, Legislator, Sovereign(Colossians 1:18, 19).
7. In a word — all things (Colossians 1:16, 17;1 Corinthians 15:27).
II. WHY? Canthere be any other answerbut that in the text? — because He
is God.
(J. W. Burn.)
The Divine supremacy of Christ

D. Thomas, D.D.
Various constructions have been put on these words in order to setaside so
clearan assertionof the Godhead of Jesus;but most of the highest authorities
agree in regarding the presentconstruction as most true to the original: and,
if so, a more full and unmistakable declarationof Christ's Divinity it is almost
impossible to conceive. Were it our intention to argue the point of our
Redeemer's Godhead, we would look upon the question —
1. In the light of generalhistory, and develop three facts.(1)Thatthe systemof
Jesus has become one of the most mighty powers in the human world, and is
evidently tending to universal dominion. The Anglo-Saxonrace is, in its
literature, laws, customs, institutions and spirit, mightily influenced by it, and
that race is rapidly advancing to the throne of the world.(2) That there was a
period in the history of the world when this mighty creedhad no existence.
When Homer sang, and Socratesreasoned;when Alexander fought his
campaigns, and Demosthenes hurled his fulminations over Greece,
Christianity was not.(3) There was everything in the external history of the
Founder of Christianity, as well as in the spiritual purity of its doctrines and
precepts, to have led one antecedently to suppose that it would never make
any way in the world. Christ was born of a despisedpeople; lived in the most
obscure part of their country; and came of humble parents; and so thoroughly
did His doctrines clashwith the feelings, and prejudices, and habits of the
people, that the proclamationof them ended in His being executedas a
malefactor. These facts show that the power which Christianity has gained in
the world is a phenomenon which cannot be explained on the hypothesis of
His being nothing more than a mere man; and that gives a strong
presumption in favour of His Divinity.
2. In the light of Divine revelation, we would also state three facts. .(1) That
whoevercreatedthe universe is our God, by whatever name you callthe great
originating agent. We cannot form an idea of a higher being than a
Creator.(2)Thatthe Bible unquestionably refers the work of creationto
Christ (John 1:3; Colossians 1:16).(3)As a necessaryconclusion, that unless
the Bible is false, Christ is God. But our object is to offer a few remarks
concerning Christ's Divine supremacy, which is —

I. CO-EXTENSIVE WITHTHE UNIVERSE. "Overall." How much is
included in this "all!" The visible and invisible, the proximate and remote, the
minute and vast, the material and the spiritual. The subjects of His dominion
may be divided into four classes.Those whichHe governs —
1. Without a will; all inanimate matter and vegetable life. Plants germinate,
grow, and die; oceans ebb and flow; stars and systems revolve by His will
entirely. They have no will.
2. With their will. All irrational existences have volition. By this they move.
They cannot move contrary to their instinct. Whether they roam in the forest,
wing the air, or sport in mighty oceans, theymove with their will, and He
controls them thus.
3. By their will. Holy intelligences He governs thus. He gives them laws, and
supplies them with motive, and leaves them free. They move by their will, yet
He governs them.
4. Against their will. These are wickedmen and devils. He makes their "wrath
to praise Him." He is "over all" these.
II. EXERCISED WITHPERFECTHAPPINESS."Blessedfor ever. He is the
blessedand only Potentate." Christis happy on the throne. If so, we infer —
1. That He can have no doubt of His capacityto meet every conceivable
emergency. The sovereignwho doubts his powercan never be happy. How
many monarchs, like Herod, are miserable from fear? "Uneasylies the head
that wears a crown." Christ has "all power." He is not afraid of insurrections
or rebellions.
2. That He can have no misgivings as to the rectitude of His position. The
monarch who has gotpower by fraud or violence, by treading on the rights of
others if he has conscience,cannever be happy on his throne. But Christ has a
consciousnessthatHe has a right to the power He wields. His subjects are His
creatures, His property, etc.

3. That He must be ever under the swayof benevolent affections. Envy, anger,
revenge, ambition, are all the fruits of selfishness, and are elements of misery;
and they cannotco-existwith benevolence.
4. That happiness is the law of the universe. He that is happy ever seeks to
make others so. Miseryis an accident;happiness is a necessity;for Christ's
being is a necessity. Miseryhad a beginning; happiness is eternal. Miseryis
local;happiness is universal. The misery of the universe, as compared with the
happiness, is only as one blighted leaf in an immeasurable forest.
III. HEARTILY ACQUIESCED IN BY THE GOOD. "Amen"; i.e., So be it
— I would have it so.
1. Consciencesays amento Christ's supremacy.
2. Gratitude. What has He done for us! RecountHis victories — His mercies.
3. Hope. What higher security can we have, either for the future well-being of
our race or selves than this?
(D. Thomas, D.D.)
The Deity of Christ
Thos. Allin.
In defence of the receivedversion of our text, we have to urge —
I. THAT IT IS IN STRICT CONFORMITYWITH EVERY PRINCIPLE OF
JUST INTERPRETATION.It violates no rule of construction; it infringes on
no idiom of the Greek language;it deviates from no generalusage ofthe
sacredwriters. There is no rude disjointure of the passage;no referring of the
terms "who is" to a person afterwards to be named, insteadof the person
named before;no mutilation of the passage;no addition; but — so far as the
English language will admit of it — the very order is preservedin which the
passagestands in the original.

II. THE QUALIFICATION OF THE STATEMENT, THAT THE MESSIAH
WAS OF THE ISRAELITES ONLY "ACCORDING TO THE FLESH,"
STRONGLYCOUNTENANCES, NOT TO SAY RENDERS NECESSARY,
THIS READING;involving, as it does, the supposition that there was
something else, according to which He was not of them; and at leastjustifying
the conclusionthat if anything else be named before the final closing of the
sentence by which the contrastcan be completed, and according to which the
Messiahwas notof the Jews, it was intended to be so takenand applied. Now,
in our text that something else is clearly pointed out — namely, His Deity.
According to the flesh, He is of the Israelites;according to another, and a
Divine nature, He is over all, God blessedfor ever. Thus the contrastis
complete;both parts of the antithesis are supplied, and our Emmanuel is seen
to be preciselyas St. John representedHim — truly man, and truly God.
III. That this is the proper rendering of the text we argue FROM THE
EXISTING ANCIENT VERSIONS OF THIS EPISTLE. The most ancient of
the versions of the New Testament, and that which stands highest in critical
authority, is the Old Syriac, made, some suppose, before the death of the
apostle John, but certainly at the close ofthe first century, or the beginning of
the second. This ancient versionthus renders the passage:— "And from them
was manifested Messiahin the flesh, who is God that is over all; whose are
praises and blessings to the ages ofages. Amen." Nothing canbe more clear
than this; nothing more express. The version which stands next to the Syriac,
and which may be said almost to rival it, is the Old Latin, denominated the
Italic. This was executed, as is supposed, at the beginning of the second
century, and is of no small importance in Biblical criticism. It renders our text
thus; — "From whom is Christ according to the flesh, who is over all things,
God blessedfor ever. Amen." The Ethiopic, translatedin the fourth century,
omits the words "over all," and reads — "Of whom is Christ according to the
flesh, who is God blessedfor ever. Amen." And the Armenian, translatedat
the end of the fourth or the beginning of the fifth century, reads — "Of whom
the Christ came according to the flesh; who is also overall things, God blessed
for ever. Amen."
IV. ALL THE ANCIENT CHRISTIAN WRITERS WHO HAVE EITHER
PROFESSEDLYCITED OR TRANSLATED THE PASSAGE, OR WHO

HAVE REFERREDTO THE APOSTLE'S DESIGN IN WRITING IT,
HAVE GIVEN THE CONSTRUCTIONFOR WHICH WE ARE
CONTENDING., who flourished in the secondcentury, and who was the
disciple of , who had been personally acquainted with the apostle John,
speaking ofthe generationof Jesus Christ, says — "He is calledGod with us,
lest by any means one should conceive thatHe was only a man; for the Word
was made flesh, not by the will of man, but by the will of God; nor should we,
indeed, surmise Jesus to have been another, but know Him to be one and the
same God. This very thing St. Paul has interpreted. Writing to the Romans, he
said — 'Whose are the fathers, and of whom Christ came according to the
flesh, who is over all, God blessedfor ever.'" , about the year , writes thus: —
"I will follow the apostle;so that if I have occasionto mention the Father and
the Sontogether, I will use the appellations God the Father, and Jesus Christ
the Lord. But when I am speaking ofChrist alone, I will call Him God; as the
apostle says, 'of whom is Christ, who is,' saith he, 'God over all things, blessed
for ever.'" And in another passageTertullianstates: — "Paulalso hath called
Christ very God: 'Whose are the fathers, and of whom Christ came according
to the flesh, who is over all, God blessedfor ever'" , who wrote about the year
, thus cites the passage, in a work written to prove that Christ is God: — "Of
whom are the fathers, and of whom as concerning the flesh Christ came, who
is God over all, blessedfor ever." , about the year , thus expostulatedwith the
opposers ofthe Saviour's Godhead: — "But if, when it belongs to Godalone
to know the secrets ofthe heart, Christ looks into the secrets ofthe heart; but
if, when it belongs to God alone to forgive sins, Christ forgives sins; but if,
when it is not the possible actof any man to come down from heaven, Christ
in His advent descendedfrom heaven; but if, when no man can utter this
sentence, 'I and my Father are one,' Christ alone, from a consciousnessofHis
Divinity, declared, 'I,' etc.; but if the apostle Paul, too, in his writings says,
'Whose are the fathers, and of whom is Christ according to the flesh, who is
over all, God blessedfor ever,' it follows that Christ is God." , about the year ,
states:— "Paulthus writes in his Epistle to the Romans:'Of whom are the
fathers, and of whom Christ came according to the flesh, who is over all,
God.'" Here, by not adding the doxology, "blessedfor ever," Athanasius has
incontrovertibly proved that he understood the words as applying to Christ. , ,
and have quoted them in the same manner. Hilary, who wrote A.D. 324, has

left the following testimony: — "Paulwas not ignorant that Christ is God,
saying, 'Of whom are the fathers, and of whom as concerning the flesh Christ
came, who is over all things, God.'" And, now, what shall we say to this? If the
consentof the whole professing Christian world — with the exception of a few
individuals within the last three centuries — be not sufficient to prove the
proper constructionof a passagelike this, on what authority are we to
depend? But if it be sufficient, then an inspired apostle has assuredly written
that "Christ is over all, God blessedfor ever."
(Thos. Allin.)
Blending of the human and Divine in Christ
EvangelicalMagazine.
The picture produced in the stereopticonis fuller, rounder, and more natural
than the same picture seenwithout the use of that instrument. But to produce
the stereoscopic picture there must be two pictures blended into one by the
use of the stereopticon, and both the eyes of the observerare brought into
requisition at the same time, looking eachthrough a separate lens. Thus
Christ is only seenin His true and proper light when the record of His human
nature and the statementof His Divine are blended. It is a flat, unfinished
Christ with either left out. But it is as seenin the Word, with the moral and
mental powers of our being both engagedin the consideration, and thus only,
that we get the full and true result. Pre-eminence ofChrist: — We have seen
in mountain lands one majestic peak soaring above all the rest of the hills
which cut the azure of the horizon with their noble outline, burning with hues
of richest gold in the light of the morning sun; and so should the doctrine of
Christ incarnate, crucified, risen, and reigning, be pre-eminent above the
whole chain of fact, doctrine, and sentiment which make up the sublime
landscape — the magnificent panorama — which the Christian preacher(or
teacher)unfolds, and makes to pass in clearform and brilliant colour before
the eyes of his people's faith.
(EvangelicalMagazine.)

Christ's Divine human personality
J. Lyth, D.D.
I. Christ's HUMANITY.
1. Realflesh.
2. Of the seedof Abraham.
3. Compassedaboutwith infirmities.
II. Christ's DIVINITY.
1. Supreme.
2. Eternal.
3. Blessedfor ever. Amen.
(J. Lyth, D.D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(5) The fathers.—The patriarchs—Abraham, Isaac, and Jacob.
Who is over all, God blessedfor ever.—These words are a well-knownsubject
for controversy. Trinitarian and English interpreters, as a rule, take them
with the punctuation of the Authorised version, as referring to Christ.
Socinianinterpreters, with some of the most eminent among the Germans, put
a full stop after “came,”and make the remainder of the verse a doxology
addressedto God, “Blessedfor ever be God, who is over all.” Both ways are
possible. The question is, Which is the most natural and probable? and this is

to be considered, putting altogetheron one side prepossessionsofevery kind.
We are not to read meaning into Scripture, but to elicit meaning from it. The
balance of the argument stands thus:—(1) The order of the words is
somewhatin favour of the application to Christ. If the clause had really been a
formal doxology, the ascription of blessing would more naturally have come at
the beginning in Greek as in English, “Blessedbe God,” &c. (2) The contextis
also somewhatin favour of this application. The break in the form of the
sentence becomes ratherabrupt on the other hypothesis, and is not to be quite
paralleled. Intruded doxologies,causedby a sudden accessofpious feeling,
are not uncommon in the writings of St. Paul, but they are either workedinto
the regularorder of the sentence, as in Romans 1:25, Galatians 1:5, or else
they are formally introduced as in 2Corinthians 11:31; 1Timothy 1:17. (3) But
on the other hand, to set somewhatdecidedly againstthis application, is the
fact that the words used by the Apostle, “Who is overall,” and the ascription
of blessing in all other places where they occur, are referred, not to Christ, but
to God. (Comp. Romans 1:25; 2Corinthians 1:3; 2Corinthians 11:31;
Ephesians 1:3; Ephesians 4:6.) There is, indeed, a doxologyaddressedto
Christ in 2Timothy 4:18; it should, however, be remembered that the Pauline
origin of that Epistle has been doubted by some, though it is also right to add
that these doubts do not appearto have any real validity. The title “God” does
not appearto be elsewhere appliedto our Lord by St. Paul, though all the
attributes of Godheadare ascribedto Him: e.g., in Philippians 2:6 et seq.,
Colossians 1:15 et seq. In 1Timothy 3:16, which would be an apparent
exception, the true reading is, * Who was manifested,” and not “Godwas
manifested.” On the other hand, St. John certainly makes use of this title, not
only in John 1:1; John 20:28, but also in the reading, adopted by many, of
John 1:18, “Godonly begotten” for “Only begottenSon.” Weighing the whole
of the arguments againsteachother, the data do not seemto be sufficient to
warrant a positive and dogmatic conclusioneither way. The application to our
Lord appears perhaps a little the more probable of the two. More than this
cannot be said. Nor is a strongeraffirmation warranted by any considerations
resting on the division of authorities.
BensonCommentary

Romans 9:5. Whose, &c. — To the preceding the apostle now adds two more
prerogatives:theirs are the fathers — They are the descendants of Abraham,
Isaac, and Jacob, the ancient patriarchs, and other holy men, who were great
in the sight of God, and to whom he made many greatand precious promises,
in which their children also and children’s children were interested. And of
whom — Of which Israelites;as concerning the flesh — That is, in respectof
his human nature; Christ — The expectedMessiah;— came. This plainly
supposes anothernature in Christ, according to which he came not from the
Israelites. And this canbe none other but the divine nature; which, in the
sequelof the verse, is expressly attributed to him. The apostle reserves the
mention of Christ’s descent from the Jews forthe last of their prerogatives, as
being the greatestofthem all: who is over all, God, &c. — The apostle gives
this, so highly honourable a testimony to Christ, because he was so vilified by
the Jews;thus making up that greatbreach, so to speak, whichthey had made
on his name and honour by their unbelief, and wickedrejectionof him. He is
said to be over all, 1st, Because, as he was God-Manand Mediator, all power
was given unto him in heaven and on earth, Matthew 28:18;all things
delivered into his hands, and put under his feet, John 3:35; 1 Corinthians
15:27;the Father giving him a name above every name, Php 2:9; and
constituting him his great plenipotentiary, to transactall things relating to the
whole creation, especiallyangels and men; to settle the affairs of heavenand
earth for eternity. And more especially, 2d, Because as God, possessedoftrue,
essentialdeity, he was in union with his Father and the Holy Spirit, supreme
over all, and consequentlyblessedfor ever — Which words he adds to show,
that a far different measure from that which the Jews had hitherto measured
out unto Christ, was due to him from them, as from all other men. No words
can more clearlyexpress his divine, supreme majesty, and his gracious
sovereigntyover both Jews and Gentiles. The apostle closes allwith the word,
amen — An expressioncommonly used for a serious confirmation of what is
said immediately before, togetherwith an approbation of it; sometimes also
importing a desire for the performance thereof. Some would persuade us that
the true reading of this clause is, ων ο επι παντων θεος, whose is the Godover
all; because by this reading, they say, the climax is completed;and the
privilege in which the Jews gloriedabove all others, (namely, that of having
the true God for their God,) is not omitted. “But as this reading,” says

Macknight, “is found in no copy whatever, it ought not to be admitted on
conjecture.” Thus also Doddridge: “How ingenious soeverthat conjecture
may be thought, by which some would read this, whose is the God over all, to
answerto, whose are the fathers, I think it would be extremely dangerous to
follow this reading, unsupported as it is by any criticalauthority of
manuscripts or ancientquotations. Norcan I find any authority for rendering
Θεος ευλογητος εις τους αιωνας, God be blessedfor ever. I must, therefore,
considerthis memorable text as a proof of Christ’s proper deity, which, I
think, the opposers of that doctrine have never been able, nor will ever be able
to answer. Though common sense must teach, what Christians have always
believed, that it is not with respectto the Father, but to the createdworld that
this augusttitle is given to him:” that is, that he is said to be God over all.
Matthew Henry's Concise Commentary
9:1-5 Being about to discuss the rejectionof the Jews and the calling of the
Gentiles, and to show that the whole agreeswith the sovereignelecting love of
God, the apostle expresses stronglyhis affectionfor his people. He solemnly
appeals to Christ; and his conscience, enlightenedand directed by the Holy
Spirit, bore witness to his sincerity. He would submit to be treated as
accursed, to be disgraced, crucified; and even for a time be in the deepest
horror and distress;if he could rescue his nation from the destruction about
to come upon them for their obstinate unbelief. To be insensible to the eternal
condition of our fellow-creatures, is contrary both to the love required by the
law, and the mercy of the gospel. Theyhad long been professedworshippers
of Jehovah. The law, and the national covenantwhich was grounded thereon,
belongedto them. The temple worship was typical of salvation by the Messiah,
and the means of communion with God. All the promises concerning Christ
and his salvation were given to them. He is not only over all, as Mediator, but
he is God blessedfor ever.
Barnes'Notes on the Bible
Whose are the fathers - Who have been honored with so illustrious an
ancestry. Who are descendedfrom Abraham, Isaac, etc. On this they highly
valued themselves, and in a certain sense not unjustly; compare Matthew 3:9.

Of whom - Of whose nation. This is placedas the crowning and most exalted
privilege, that their nation had given birth to the long-expectedMessiah, the
hope of the world.
As concerning the flesh - So far as his human nature was concerned. The use
of this language supposes thatthere was a higher nature in respectto which
he was not of their nation; see the note at Romans 1:3.
Christ came - He had already come;and it was their high honor that he was
one of their nation.
Who is over all - This is an appellation that belongs only to the true God. It
implies supreme divinity; and is full proof that the Messiahis divine: Much
effort has been made to show that this is not the true rendering, but without
success. There are no various readings in the Greek manuscripts of any
consequence;and the connectionhere evidently requires us to understand this
of a nature that is not "according to the flesh," i. e., as the apostle here shows,
of the divine nature.
God blessedforever - This is evidently applied to the Lord Jesus;and it
proves that he is divine. If the translation is fairly made, and it has never been
proved to be erroneous, it demonstrates that he is God as wellas man. The
doxology"blessedforever" was usually added by the Jewishwriters after the
mention of the name God, as an expressionof reverence. (See the various
interpretations that have been proposedon this passage examinedin Prof.
Stuart's Notes on this verse.)
Jamieson-Fausset-BrownBible Commentary
5. Whose are the fathers—here, probably, the three great fathers of the
covenant—Abraham, Isaac, and Jacob—bywhom God condescendedto name
Himself (Ex 8:6, 13;Lu 20:37).
and—most exalted privilege of all, and as such, reservedto the last.
of whom as concerning the flesh—(See on [2238]Ro1:3).
Christ came—or, "is Christ"

who is over all, God—rather, "Godover all."
blessedfor ever. Amen—To getrid of the bright testimony here borne to the
supreme divinity of Christ, various expedients have been adopted: (1) To
place a period, either after the words "concerning the flesh Christ came,"
rendering the next clause as a doxologyto the Father—"Godwho is over all
be blessedfor ever";or after the word "all"—thus, "Christ came, who is over
all: God be blessed.", &c. [Erasmus, Locke, Fritzsche, Meyer, Jowett, &c.].
But it is fatal to this view, as even Socinus admits, that in other Scripture
doxologies the word "Blessed"precedesthe name of God on whom the
blessing is invoked (thus: "Blessedbe God," Ps 68:35; "Blessedbe the Lord
God, the God of Israel," Ps 72:18). Besides, anysuch doxology here would be
"unmeaning and frigid in the extreme"; the sad subject on which he was
entering suggesting anything but a doxology, even in connectionwith Christ's
Incarnation [Alford]. (2) To transpose the words rendered "who is";in which
case the rendering would be, "whose (that is, the fathers') is Christ according
to the flesh" [Crellius, Whiston, Taylor, Whitby]. But this is a desperate
expedient, in the face of all manuscript authority; as is also the conjecture of
Grotius and others, that the word "God" should be omitted from the text. It
remains then, that we have here no doxologyat all, but a naked statementof
fact, that while Christ is "of" the Israelitishnation "as concerning the flesh,"
He is, in anotherrespect, "Godover all, blessedfor ever." (In 2Co 11:31 the
very Greek phrase which is here rendered "who is," is used in the same sense;
and compare Ro 1:25, Greek). In this view of the passage, as a testimony to
the supreme divinity of Christ, besides all the orthodox fathers, some of the
ablestmodern critics concur[Bengel, Tholuck, Stuart, Olshausen, Philippi,
Alford, &c.]
Matthew Poole's Commentary
Whose are the fathers; who are lineally descendedof the holy patriarchs,
Abraham, Isaac, and Jacob, with other holy fathers and prophets, and of the
same blood. This was also a greatprivilege, of which the Jews boasted.

Of whom as concerning the flesh Christ came;or out of whom; understand
the people of the Jews, notthe fathers. The meaning is, Christ took his human
nature of their stock. It is the greathonour of mankind, that Christ took not
the nature of angels, but of man; and it is a greathonour to the nation of the
Jews, that he took the seedof Abraham their father.
Who is over all, God blessedfor ever; this is the fullest place to express the
two natures that are in the personof our Redeemer, the Lord Jesus Christ; he
was God as well as man: yea, this is the title by which the one and supreme
God was knownamongstthe Jews.
Gill's Exposition of the Entire Bible
Whose are the fathers,.... Abraham, Isaac, and Jacob;for, according to the (a)
Jewishwriters,
"they call none in Israel "fathers", but three, and they are Abraham, Isaac,
and Jacob;and they call none "mothers" but four, and they are, Sarah,
Rebecca, Rachel, and Leah:''
their descentfrom these fathers was a privilege, though they valued
themselves too highly upon it; but what was the crown and glory of all, and
which they took the least, though the apostle took the most notice of, is,
and of whom, as concerning the flesh, Christ came;that is, either of the
fathers, or of the Israelites, from whom Christ, according to his human
nature, sprung; being a son of Abraham, of the tribe of Judah, of the seedof
David, and the son of Mary; hence the Messiahis called, "the Messiahor
Christ of Israel" (b):
who is describedas
over all, angels and men, being the creator, upholder, and governorof them;
and as having another nature, a divine one, being
God, truly and properly God,

blessedfor evermore; in himself, and to be blessedand praised by all
creatures. The apostle alludes to that well known periphrastic name of God so
much used by the Jews, , "the holy, blessedGod";to which, by way of assent
and confirmation, the apostle puts his
Amen. Now all these particular privileges are mentioned by him, as what
heightened his concernfor these people; it filled him with heaviness and
sorrow of heart, when he considered, that persons who had been partakers of
such favours, and especiallythe last, that the Messiahshould spring from
them, be born of them, and among them, and yet that they should be given up
to ruin and destruction.
(a) T. Bab. Beracot, fol. 16. 2. & Gloss. in ib. (b) Targum in Isaiah 16.1, 5. Mic.
iv. 8.
Geneva Study Bible
Whose are the fathers, and of whom as concerning the flesh Christ came, {2}
who is over all, God blessedfor ever. Amen.
(2) Or, who is God overall, blessedfor ever. A most manifest testimony of the
Godheadand divinity of Christ.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 9:5. Now, after that first relative sentence with its six theocratic
distinctions, two other relative clauses introduce the mutually correlative
persons, on whom the sacred-historicalcalling ofIsrael was basedand was to
reachits accomplishment.
οἱ πατέρες] Abraham, Isaac, and Jacob, who are per excellentiamthe
patriarchs, Exodus 3:13; Exodus 3:15; Exodus 4:5; Acts 3:13; Acts 7:32.

καὶ ἐξ ὧν κ.τ.λ.]The lastand highest distinction of the Israelites:and from
whom Christ descends, namely, according to the human phenomenal nature,
as a human phenomenon, apart from the spiritually-divine side of His
personality, according to which He is not from the Jews, but (as υἱὸς Θεοῦ
κατὰ πνεῦμα ἁγιωσύνης, Romans 1:4) is ἐκ τοῦ Θεοῦ. Regardedin the light of
His supernatural generation, He would be also κατὰ σάρκα ofGod. Comp.
Clem. Cor. Romans 1:32 : ἐξ αὐτοῦ ὁ κύριος Ἰησοῦς τὸ κατὰ σάρκα. On the
article τὸ κ. ς., see Heind. ad Gorg. p. 228;Buttm. neut. Gr. p. 84. The καὶ
before ἐξ ὧν forbids the reference of the latter to οἱ πατέρες.
ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογ. εἰς τ. αἰῶνας]This passage, whichhas become of
dogmatic importance, has receivedtwo different leading interpretations, by
the side of which yet a third way, namely, by taking to pieces the relative
sentence, came to be suggested. (1)The words are referred (placing a comma
after σάρκα) to Christ, who is God over all, blessedfor ever. So, substantially,
Irenaeus (Haer. iii. 16. 3), Tertullian (adv. Prax. § 13, p. 2101, ed. Seml.),
Origen, Cyprian, Epiphanius, Athanasius, Chrysostom, Theodore of
Mopsuestia, Augustine, Jerome, Theodoret, andlater Fathers; Luther,
Erasmus, Paraphr., Flacius, Calvin, Beza, and most of the older expositors;
and of the later, Michaelis, Koppe, Tholuck, Flatt, Klee, Usteri, Benecke,
Olshausen, Nielsen, Reithmayr, Maier, Beck, Philippi, Bisping, Gess,
Krummacher, Jatho, Hahn, Thomasius, Ebrard, Ritschl, Hofmann, Weiss,
bibl. Theol. p. 306, Delitzsch, and others; in a peculiar fashion also, Herm.
Schultz (see below);de Wette is undecided. (2) The words are regarded
(placing a period after σάρκα, as do Lachm. and Tisch.)as a doxologyto God,
isolatedfrom the foregoing:“Blessedfor ever be the God who is overall.” So
none of the Fathers (as to those erroneouslyadduced by Wetstein, see
Fritzsche, p. 262 ff.), at leastnot expressly;but Erasmus in his Annot.,
Wetstein, Semler, Stolz, and severalothers, and recently Reiche, Köllner,
Winzer, Fritzsche, Glöckler, Schrader, Krehl, Ewald, van Hengel, and, though
not fully decided, Rückert. See also Baur, II. p. 231;Zeller, in the Theol.
Jahrb. 1842, p. 51; Räbiger, Christol. Paul. p. 26 f.; Beyschlag,Christol. p.
210. Now the decision, which of the two leading interpretations fits the
meaning of the apostle, cannotbe arrived at from the language used, since, so

far as the words go, both may be equally correct;nor yet from the immediate
connection, since with equal reasonPaulmight (by no means:must, against
which is the analogyof Romans 9:3; and the divine in Christ did not belong
here, as in Romans 1:3, necessarilyto the connection)feel himself induced to
setover-againstthe human side of the being of Jesus its divine side (as in
Romans 1:3), or might be determined by the recital of the distinctions of his
nation to devote a doxology to God, the Author of these privileges, who
therefore was not responsible for the deeply-lamented unbelief of the Jews;
just as he elsewhere, in peculiar excitedstates of piety, introduces a giving
glory to God (Romans 1:25; 2 Corinthians 11:31;Galatians 1:5; comp. 1
Timothy 1:17). Observe, rather, with a view to a decision, the following
considerations:Although our passage, referredto Christ, would term Him not
ὁ Θεός, but (who is God over all) only Θεός predicatively (without the article),
and although Paul, by virtue of his essentialagreementin substance with the
Christologyof John, might have affirmed, just as appropriately as the latter
(Romans 1:1), the predicative Θεός (of divine essence)ofChrist, because
Christ is also in Paul’s view the Sonof God in a metaphysicalsense, the image
of God, of like essencewiththe Father, the agentin creationand preservation,
the partakerin the divine government of the world, the judge of all, the object
of prayerful invocation, the possessorofdivine glory and fulness of grace
(Romans 1:4, Romans 10:12;Php 2:6; Colossians 1:15 ff; Colossians 2:9;
Ephesians 1:20 ff.; 1 Corinthians 8:6; 2 Corinthians 4:4; 2 Corinthians 8:9);
yet Paul has never used the express Θεός of Christ, since he has not adopted,
like John, the Alexandrian form of conceiving and setting forth the divine
essenceofChrist, but has adhered to the popular concrete, strictly
monotheistic terminology, not modified by philosophical speculationeven for
the designationof Christ; and he always accuratelydistinguishes Godand
Christ; see, in opposition to such obscure and erroneous intermingling of
ideas, Rich. Schmidt, Paulin. Christol. p. 149 ff. John himself calls the divine
nature of Christ Θεός only in the introduction of his Gospel, and only in the
closestconnectionwith the Logos-speculation. And thus there runs through
the whole N. T. a delicate line of separationbetweenthe Fatherand the Son;
so that, although the divine essenceand glory of the latter is glorified with the
loftiest predicates in manifold ways, nevertheless it is only the Father, to
whom the Son is throughout subordinated, and never Christ, who is actually

calledGod by the apostles (with the exceptionof John 1:1, and the
exclamationof Thomas, John 20:28)—noteven in 1 John 5:20. Paul,
particularly, even where he accumulates and strains to the utmost expressions
concerning the Godlike nature of the exaltedChrist (as Php 2:6 ff.; Colossians
1:15 ff; Colossians2:9), does not call Him Θεός, but sharply and clearly
distinguishes Him as the ΚΎΡΙΟς from ΘΕΌς, evenin Romans 10:9, 1
Corinthians 12:3 (in oppositionto Ritschl, Altkath. K. p. 79 f.). The post-
apostolicalperiod(and not at all 2 Peter1:1, see Huther) first obliterated this
fine line of separation, and often denominated Christ Θεός, ὁ Θεὸς ἡμῶν, and
the like. So, e.g., alreadyseveralof the Ignatian epistles in the shorter
recension(not those ad Magnes.,adPhiladelph., ad Trall., not even chap. 7)
and the so-calledsecondepistle—notthe first—of Clement, nor the epistle of
Polycarp. In the closestinternal connectionherewith stands the fact, that in
the properly apostolicalwritings (2 Peter3:18 does not belong to them, nor
does Hebrews 13:21) we never meet with a doxology to Christ in the form
which is usual with doxologies to God (not even in 1 Peter4:11); therefore, in
this respectalso, the present passagewould stand to the apostolic type in the
relation of a complete anomaly. Besides, the insuperable difficulty would be
introduced, that here Christ would be callednot merely and simply Θεός, but
even God over all, and consequentlywould be designatedas Θεὸς
παντοκράτωρ, whichis absolutelyincompatible with the entire view of the N.
T. as to the dependence of the Sonon the Father (see Gess, v. d. Pers. Chr. p.
157 ff.; Kahnis, Dogm. I. p. 457 ff.), and especiallywith passages like Romans
8:34 (ἐντυγχάνει), 1 Corinthians 3:23; 1 Corinthians 8:6; 1 Corinthians 11:3,
Ephesians 4:5-6, and notably 1 Corinthians 15:28. Accordingly, the doxology
of our passagecannotbe referred to Christ, but must be referred to God;
although Philippi continues of opinion that the former reference has all in its
favour and nothing againstit. On the other hand, Tholuck (see also Schmid,
bibl. Theol. II. p. 540, ed. 2) does more justice to the objections againstthe old
ecclesiasticalinterpretation, which Messneralso, Lehre d. Ap. p. 236 f.,
prefers, but only with a certain diffidence; whilst Herm. Schultz (comp.
Socinus, in Calovius, p. 153)comes ultimately to a loweracceptationofthe
notion of Θεός, which is meant not metaphysically, but only designates the
fulness of powercommitted to Christ for behoof of His work, and excludes
neither dependence and coming into being, nor beginning and end. Against

the latter suggestionit may be decisivelyurged, that thus characteristicsare
attachedto the notion Θεός, which, comparedwith the current Pauline mode
of expression, directly annul it, and make it interchangeable with κύριος, as
Paul uses it of Christ (Ephesians 4:5-6; Php 2:11;
Cambridge Bible for Schools andColleges
5. the fathers] Cp. Romans 11:28. The reference is probably speciallyto
Abraham, Isaac, and Jacob. ButDavid is also “the patriarch David;” Acts
2:29.—ThesesacredPersons are now mentioned, after the previous sacred
Things, so as to usher in the mention of the Christ Himself.
of whom] out of whom; not merely “whose,” as in previous clauses;perhaps to
keepthe thought in view that He was not exclusively for Israel, though wholly
of Israel.
as concerning the flesh] In respectof His human Parent’s descentHe also was
Jewish. His blessedHumanity was indeed, on the Paternalside, “ofGod;”
(Meyer;) but this distinction is not in view here, where the plain meaning is
that, by human parentage, He was Jewish.
who is over all, God blessedfor ever] The Gr. may (with more or less facility)
be translated, (1) as in E. V.; or (2) who is God over all, &c.;” or (3) blessed
for ever[be] the God who is over all. Between(1)and (2) the practical
difference is slight, but (1) is the easierand safer grammatically: between(3)
and the others the difference is, of course, complete. If we adopt (3) we take
the Apostle to be led, by the mention of the Incarnation, to utter a sudden
doxologyto the God who gave that crowning mercy. In favour of this view it is
urged, (not only by Sociniancommentators and the like, but by some of the
orthodox, as Meyer,) that St Paul nowhere else styles the Lord simply “God;”
but always rather “the Sonof God,” &c. By this they do not mean to deny or
detract from the Lord’s Deity, but they maintain that St Paul always so states

that Deity, under Divine guidance, as to mark the “Subordination of the
Son”—thatSubordination which is not a difference of Nature, Power, or
Eternity, but of Order; just such as is marked by the simple but profound
words Father and Son.—Buton the other hand there is Titus 2:13, where the
Gr. is (at least)perfectly capable of the rendering “our greatGod and Saviour
Jesus Christ.” And if, as St John is witness, it is divinely true that “the Word
is God,” it is surely far from wonderful if here and there, in peculiar
connexions, an equally inspired Teachershouldso speak ofChrist, even
though guided to keepanother side of the truth habitually in view. Now,
beyond all fair question, the Greek here (in view of the usual order of words
in ascriptions of praise) is certainly best rendered as in E. V.: had it not been
for controversy, probably, no other rendering would have been suggested.
And lastly, the context far rather suggestsa lament (over the fall of Israel)
than an ascription of praise; while it also pointedly suggests some allusionto
the super-human Nature of Christ, by the words “according to the flesh.” But
if there is such an allusion, then it must lie in the words “overall, God.”—We
thus advocate the rendering of the E. V., as clearlythe best grammatically,
and the best suited to the context.—Observe lastlythat while St John (John
1:1; John 20:28;and perhaps John 1:18, where E. V. “Son;”) uses the word
God of Christ, and in John 12:41 distinctly implies that He is Jehovah, (Isaiah
6:5,) yet his Gospelis quite as full of the Filial Subordination as of the Filial
Deity and Co-equality. So that the words of St Paul here are scarcelymore
exceptionalin him than they would be in St John.
for ever] Lit. unto the ages;the familiar phrase for endless duration, under all
possible developements, where God and the other world are in question.
Amen] The word is properly a Hebrew adverb (“surely”), repeatedlyused as
here in O. T. See e.g. Deuteronomy27:15;Psalm 72:19;Jeremiah11:5 (marg.
E. V.).
Bengel's Gnomen

Romans 9:5. Ὧν οἱ πατέρες, κ.τ.λ.)whose are the fathers, etc. Baumgartenhas
both written a dissertationon this passage, andhas added it to his Exposition
of this Epistle. All, that is of importance to me in it, I have explained im
Zeugniss, p. 157, etc. (ed. 1748), [c. 11, 28].—καὶ ἐξ ὧν, and of whom, i.e. of
the Israelites, Acts 3:22. To the six privileges of the Israelites latelymentioned
are added the seventhand eighth, respecting the fathers, and respecting the
MessiahHimself. Israelis a noble and a holy people.—ὁ ὤν) i.e. ὅς ἐστι, but
the participle has a more narrow meaning. Artemonius with great propriety
proves from the grief of Paul, that there is no doxologyin this passage:Part I.
cap. 42; but at the same time he along with his associatescontends, that Paul
wrote ὧν ὁ ἐπὶ πάντων, Θεὸς, κ.τ.λ. So that there may be denoted in the
passagethis privilege of the Israelites, thatthe Lord is their God; and he
interprets the clause, ὁ ἐπὶ πάντων, thus: that this privilege is the greatestof
all the honours conferredupon Israel. But such an interpretation of the ὁ ἐπὶ
πάντων, with which comp. Ephesians 4:6 (that we may remove this out of our
way in the first place), implies a meaning, which owes its birth merely to the
support of an hypothesis, and which requires to be expressedrather by a
phrase of this sort; τὸ δὴ πάντων μεῖζον. The conjecture itself, ὧν ὁ, carries
with it an open violation of the text. For I. it dissevers τὸ κατὰ σάρκα from the
antithetic member of the sentence, κατὰ πνεῦμα,[109]whichis usually
everywhere mentioned [expressed]. II. It at the same time divides the last
member of the enumeration [of the catalogue ofprivileges], before which καὶ,
and, is suitably placed, καὶ ἐξ ὧν, κ.τ.λ. into two members, and in the second
of these the conjunction is by it harshly suppressed.
[109]i.e., according to His divine nature. The words ὁ ἐπὶ πάντων θεός are
equivalent to κατὰ πνεῦμα, and form a plain antithesis to τὸ κατὰ σάρκα = His
human nature.—ED.
Artemonius objects:I. Christ is nowhere in the sacredScriptures expressly
calledGod. Ans. Nowhere? Doubtless because Artemonius endeavours to get
rid of all those passageseitherby proposing a different reading, or by a

different mode of interpretation. He himself admits, that too many proofs of
one thing ought not to be demanded, page 225. In regard to the rest, see note
on John 1:1. He objects, II. If Paul wrote ὁ ὤν, he omitted the principal
privilege of the Israelites, that God, who is the Bestand Greatestofall, was
their God. Ans. The adoption and the glory had consistedin that very
circumstance;therefore he did not omit it; nor is that idea, the Lord is the
God of Israel, ever expressedin these words, Thine, O Israel, is God blessed
for ever. He urges further; Christ is included even in the covenants, and yet
Paul presently after makes mention of Christ; how much more would he be
likely to make mention of God the Father Himself? Ans. The reasonin the
case ofChrist for His being mentioned does not equally hold goodin the case
of God. Paul mentions in the order of time all the privileges of Israel(the
fathers being by the way [incidentally] joined with Christ). He therefore
mentions Christ, as He was manifested [last in order of time]; but it was not
necessarythat that should be in like manner mentioned of God. Moreover,
Christ was in singularly near relationship to the Israelites;but God was also
the Godof the Gentiles, ch. Romans 3:29 : and it was not God, but Christ,
whom the Jews rejectedmore openly. What? In the very root of the name
Israel, and therefore of the Israelites, to which the apostle refers, Romans 9:4;
Romans 9:6, the name El, God, is found. He objects, III. The style of the
Fathers disagrees withthis opinion: nay, the false Ignatius [pseudoignatius]
reckons among the ministers of Satanthose, who said, that Jesus Himself is
God over all. Ans. By this phrase, he has somewhatincautiously describedthe
Sabellians, and next to them he immediately places the Artemonites in the
same class. In other respects the fathers often apply the phraseologyofPaul
respecting Christ to the Father, and by that very circumstance prove the true
force of that phraseology[as expressing Divinity]; and yet the apostle is
superior to [should have more weight than] the fathers. Wolfius refutes
Artemonius at greatlength in vol. ii. Curar. ad N. T., p. 802, etc.—ἐπὶ πάντων,
over all) The Father is certainly excepted, 1 Corinthians 15:27. Christ is of the
fathers, according to the flesh; and at the same time was, is, and shall be over
all, inasmuch as He is God blessedfor ever. Amen! The same praise is
ascribedto the Fatherand the Son, 2 Corinthians 11:31. Over all, which is
antithetic to, of whom, shows both the pre-existence (προὗπαρξιν)of Christ
before the fathers, in oppositionto His descentfrom the fathers according to

the flesh, and His infinite majesty and dominion full of grace over Jews and
Gentiles;comp. as to the phrase, Ephesians 4:6; as to the fact itself, John 8:58;
Matthew 22:45. They are quite wrong, who fix the full stop either here [after
πάντων], (for the comma may be placed with due respectto religion); for in
that case the expressionshould have been, εὐλογητὸς ὁ θεός [not ὁ—θεὸς
εὐλογητός], if only there had been here any peculiar occasionforsuch a
doxology;or [who fix a full stop] after σάρκα;for in this case τὸ κατὰ σάρκα
would be without its proper antithesis [which is, “who in His divine nature is
God over all”].—Θεὸς, God)We should greatly rejoice, that in this solemn
description Christ is so plainly called God. The apostles, who wrote before
John, take for granted the deity of Christ, as a thing acknowledged;whence it
is that they do not directly treat of it, but yet when it comes in their way, they
mark it in a most glorious manner. Paul, ch. Romans 5:15, had called Jesus
Christ man; but he now calls Him God; so also 1 Timothy 2:5; 1 Timothy
3:16. The one appellation supports the other.—εὐλογητὸς, blessed) ‫ק‬‫הב‬ ‫.ב‬ By
this epithet we unite in giving all praise to God, 2 Corinthians 11:31.—εἰς τους
αἰῶνας, for ever) [He] Who is above all—for ever, is the first and the last,
Revelation1:17.
Vincent's Word Studies
Of whom (ἐξ ὧν)
From the midst of whom. But in order to guard the point that the reference is
only to Christ's human origin, he adds, as concerning the flesh.
Who is over all, God blessedfor ever (ὁ ὣν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς
τοὺς αἰῶνας)
Authorities differ as to the punctuation; some placing a colon, and others a
comma after flesh. This difference indicates the difference in the
interpretation; some rendering as concerning the flesh Christ came. Godwho
is over all be blessedfor ever; thus making the words God, etc., a doxology:
others, with the comma, the Christ, who is over all, God blessedforever;i.e.,
Christ is God (Forminor variations see margin of Rev.)
Amen

See on Revelation1:6.
END OF BIBLEHUB RESOURCES
PRECEPTAUSTIN RESOURCES
Romans 9:5 whose are the fathers, and from whom is the Christ according to
the flesh, who is over all, God blessedforever. Amen. (NASB: Lockman)
Greek:on hoi pateres, kaiex hon o Christos to kata sarka;o on (PAPMSN)
epi panton theos eulogetos eis tous aionas, amen.
Amplified: To them belong the patriarchs, and as far as His natural descent
was concerned, from them is the Christ, Who is exalted and supreme over all,
God, blessedforever!Amen (so let it be). (Amplified Bible - Lockman)
ESV: To them belong the patriarchs, and from their race, according to the
flesh, is the Christ who is God over all, blessedforever. Amen. (ESV)
ICB: They are the descendants of our great ancestors, andthey are the
earthly family of Christ. Christ is God over all. Praise him forever! Amen.
(ICB: Nelson)
NKJV: of whom are the fathers and from whom, according to the flesh, Christ
came, who is over all, the eternally blessedGod. Amen.
NIV: Theirs are the patriarchs, and from them is traced the human ancestry
of Christ, who is God over all, forever praised! Amen. (NIV - IBS)
NLT: Their ancestorswere greatpeople of God, and Christ himself was a Jew
as far as his human nature is concerned. And he is God, who rules over
everything and is worthy of eternalpraise! Amen. (NLT - Tyndale House)
Philips: all these are theirs, and so too, as far as human descentgoes, is Christ
himself, Christ who is God over all, blessedfor ever. (Phillips: Touchstone)

Wuest: of whom are the fathers, and out from whom is the Christ according
to the flesh, the One who is above all, God eulogized forever. Amen.
Young's Literal: whose are the fathers, and of whom is the Christ, according
to the flesh, who is over all, God blessedto the ages. Amen.
WHOSE (to them belong, of whom) ARE THE FATHERS:
Are the fathers - Ro 11:28; Deuteronomy10:15
Romans 9 Resources - Multiple Sermons and Commentaries
The fathers - This refers to the patriarchs or forefathers, specifically
Abraham, Isaac, and Jacob.
Moses records God's Wordto Israel that…
"The LORD did not setHis love on you nor choose youbecause you were
more in number than any of the peoples, for you were the fewestof all
peoples, but because the LORD loved you and kept the oath which He swore
to your forefathers, the LORD brought you out by a mighty hand, and
redeemedyou from the house of slavery, from the hand of Pharaohking of
Egypt. Know therefore that the LORD your God, He is God, the faithful God,
who keeps His covenantand His lovingkindness to a thousandth generation
with those who love Him and keepHis commandments" (Deuteronomy 7:7, 8,
9)
And againMoses reminds Israelthat…
"on your fathers did the LORD set His affection to love them, and He chose
their descendants afterthem, even you above all peoples, as it is this day."
(Deuteronomy 10:15)
AND FROM WHOM IS THE CHRIST ACCORDING TO THE FLESH
WHO IS OVER ALL GOD BLESSED FOREVER AMEN:on oi pateres kai
ex on o Christos to kata sarka o on (PAPMSN)epi panton theos eulogetos eis
tous aionas, amen:
From whom is the Christ - Ro 1:3; Ge 12:3; 49:10;Isa 7:14; 11:1; Mt 1:1-17;
Lk 3:23-38;2Ti2:8; Rev 22:16

Who is over all - Ro 10:12;Ps 45:6; 103:19;Isa 9:6,7; Jer 23:5,6;Mic 5:2; Jn
1:1, 2, 3; Jn 10:30;Acts 20:28;Php 2:6, 7, 8, 9, 10, 11;Col 1:16; 1Ti 3:16; Heb
1:8, 9, 10, 11, 12, 13; 1Jn5:20
Blessedforever- Ro 1:25; Ps 72:19; 2Co 11:31;1Ti 6:15) (Dt 27:15-26;1Ki
1:36; 1Chr 16:36; Ps 41:13; 89:52;106:48;Jer28:6; Mt 6:13; 28:20; 1Co
14:16;Rev 1:18; 5:14; 22:20
Romans 9 Resources - Multiple Sermons and Commentaries
From Whom is the Christ - The Messiahwas to be born a Jew (Mt 1:1-2).
Imagine the potential "advantage" to Israelof having first exposure to the
King of kings in the flesh! Paul makes a definitive declarationregarding the
humanity of Christ ("according to the flesh" ) and His deity ("Godblessed
forever").
According to the flesh - Speaking of the JewishMessiahborn in the flesh and
in the line of David
Flesh(4561)(see in depth study of sarx) here refers to Jesus'incarnation,
"Godcon carne" so to speak. Godin the Flesh. O mystery of mysteries!
So Paul is saying don't think that I have a one sided gospelthat neglects the
Jews. I love the Jews. I am a Jew.
Who is over all God- Christ is Sovereign. Christ is God. Who says the Bible
never says that Jesus is God?
Blessed(2128)(eulogetosfrom eulogeo = to bless <> eú = good, well + logos =
word. English = eulogize, eulogy= commendatory formal statement or set
oration; high praise; to extol) means to be well spokenof or inherently worthy
of praise
Amen (4243)(amen[OT = Amen = 0543 amen])is a transliteration of the
Hebrew noun amen and then into Latin and into English and many other
languages, so thatit is practicallya universal word. Amen has been called the
best-knownword in human speech. To say“Amen” confirms a statementby
someone else. Amen is a response to something that has just been said, except
in Jesus'teachings. Jesus, the ultimate "Amen" (Rev 3:14-note), is the

supreme authority and so it is clearlyapropos that His teachings be
introduced by amen. John's Gospelhas 25 uses of "amen" and every use is a
double amen (or double "truly" in the NAS - 25 times). None of the other 3
Gospels use a "double amen." It is also notable that in the four Gospels, amen
is used only by our Lord Jesus Christ, almostalways "to introduce new
revelations of the mind of God." (Vine) Every use of "amen" or "truly" by
Jesus serves to affirm what follows and by extension to cause us to pay close
attention to the teaching. The Pauline uses of amen occurprimarily at the
close ofhis prayers or doxologies, andas such serve to confirm them as "it is
firm" (or "so let it be").
Romans 9:1-5
Israel: A PrivilegedPeople
by Dr. Wayne A. Barber
The Apostle Paul, according to his natural birth, was a Jewishman. If you will
look in Romans 9:1 you will see that: "I am telling the truth in Christ, I am
not lying, my consciencebearing me witness in the Holy Spirit, that I have
greatsorrow and unceasing griefin my heart. For I could wish that I myself
were accursed, separatedfrom Christ for the sake ofmy brethren." Now the
word "brethren" is explained in verse 3: "my kinsmen according to the flesh,
who are Israelites."
We have to know that Paul is Jewishby natural birth to understand what he
is doing in chapters 9-11. He is very grieved for his kinsmen. Did you know
that there are three groups of people on this earth? Whether you are a Jew or
a Gentile, when you come to know Christ you move into a different category
altogether. So those are your three groups:the Jewishpeople, the Gentiles
and the body of Christ, those who have put their faith into the Lord Jesus
Christ. Paul was a new man in Christ, but according to his first birth, his
physical birth, he was a Jewishman, and he is very concernedabout his
kinsmen.

Now he has a dilemma, for you see, whenthe Apostle Paul was stopped on the
Damascus Road, the veil was lifted off of his face and he realized that Jesus
Christ was the Messiahhe had believed in all along. He had been persecuting
Christians. Jesus stopped him and said, "Paul, why art thou persecuting
Me?" Thatwas the conversionof Paul. Now he realizes that the people who
are his kinsmen according to his fleshly birth have rejectedJesus as being
their Messiah.
He began back in chapter 1 to set the stage for justification by faith alone in
Christ alone. Thatis the only way a person canbe saved. There is no other
way. In 1:16 he says, "I am not ashamedof the gospelof Christ, for it is the
powerof God unto salvation." He understands that Godalone cansave a
man. It is never basedon the merit of what a man can do. It is basedon the
grace and the powerof God to save a man. In 1:19-32, the Gentiles are
desperate for that salvation, which only comes by faith in Christ. But then in
2:1-3:8, he shows that the Jewishpeople, his very kinsmen, also are desperate
for the same faith in the same Christ that we put our faith into. There is only
one way of salvation.
In 3:9-20 he makes sure that we understand that there is only one wayto
salvation. It is through the Lord Jesus Christ by putting our faith into what
He did for us and His shed blood upon the cross. Romans 3:23-24 says, "for
all [both Gentiles and Jews alike] have sinned and fall short of the glory of
God, being justified as a gift by His grace [only by His grace], through the
redemption which is in Christ Jesus [there is no other redemption]; whom
God displayed publicly as a propitiation in His blood through faith."
Then in chapter 4 of Romans he tries to explain to them this is nothing new. If
you will look back at Abraham, our forefather, Abraham the greatpatriarch
had to be justified by his faith, and his faith had to be in the same Christ that
we put our faith into. Salvation has always been centeredaround the Lord
Jesus Christ. Then he mentions David and shows them that this has been the
way it has been all the waythrough. There has never been another way. God
says that the only way to salvation is when we put our faith in the Lord Jesus
Christ.

The dilemma is clearas he enters into chapter 9 thinking about his kinsmen,
realizing that somehow they are depending on an external relationship with
God to do something eternal in their life. He realizes it won’t work that way.
It is never basedon the merit of what a man can do for God. It is always based
on the fact of what God has done for man. He begins by showing them all the
privileges that they have had.
The Apostle Paul, under the leadership of the Holy Spirit of God, begins to
show them the integrity of what God had already done with Israel. He starts
off in verse 4 by referring to Israelites. Now why did he use the term
"Israelite"?The term "Hebrew" referred to their language whenthey were
calledthe Hebrews. The term "Jew"referredto their nationality. But the
term "Israelite" refers to their theocratic covenant, which goes back to Israel.
Do you understand where the Jewishpeople came from? They were God’s
idea. They were not man’s thought. You see, Godsingled out a man by the
name of Abram in Genesis 12. Then in chapter 15 He covenanted with him.
We are going to see some of that. He passedthat covenantto Isaac, his son, the
son by faith that was by Abraham and Sarah in the later years of their life.
Then he passedthat covenanton to Jacob. Isaachad two sons, Jacoband
Esau. Esauhad absolutelyno thinking towards God, no repentant heart, but
Jacobdid. However, Jacobwas a deceiverand a conniver and God had to deal
with him. Jacobgotthe birthright, not the way God had intended, but he got
the birthright and God had to deal with Jacob’s heart. Goddealt with him in
such a severe waythat He touched him and causeda limp for the rest of his
life. But He changed his name from Jacobto Israel.
Israelhad 12 sons and all those sons, of course, married and had families and
that became the nation of Israel, the 12 tribes of Israel. They became the
Israelites. So all the privileges they enjoyed goes back to a covenantgiven to
Abraham, passedto Isaac and then later passedto Jacobwho became Israel.
In Genesis 32:28 it says, "And he said, ‘Your name shall no longer be Jacob
but Israel, for you have striven with Godand with men and have prevailed."
So these became God’s possession. These were people ofhigh privilege among
the nations in the Old Testament. The Apostle Paul wants to remind them of

how specialthey have been. But he is using this as a piece in the puzzle to
solve what he has been teaching in chapters 1 through 8.
How does God deal with Israel? Well, He deals with them the same way that
He deals with us. There is only one way of salvation. As we study this I want to
remind you that Israel messedup. Though they were a privileged people of
God, they thought that privilege somehow was a result of a virtue that they
had. Now this is the mistake a lot of people make. BecauseI am prosperous,
because I am privileged, because ofwhatever, maybe it is because of
something I have done. That is where they missedit. You see, it was never
because ofthem that they were privileged. It was because ofGod that they
were privileged. They missed the whole point of the privileges God had given
to them.
Let’s begin and look at all the privileges that Paul mentions in verses 4 and 5
of chapter 9. First of all, Israelhad the privilege to enjoy the preference of
God. God preferred them among all the nations on this earth. Verse 4 says,
"who are Israelites, to whom belongs the adoption as sons." Thatlittle term,
"adoption as sons" means sonship, but differently than what we have already
heard in chapter8 of Romans. The sonship that we have as believers, the body
of Christ, is internal and it is eternal. The sonshipthat they had was external.
You did nothing except be born as an Israelite. That is all they needed. It was
a specialsonship Godgave to them. But it was not an eternal sonship. I think
Paul has alreadyclarified it in Romans 9:3: "ForI could wish that I myself
were accursed, separatedfrom Christ for the sake ofmy brethren, my
kinsmen according to the flesh." You see, this is where their sonship was. It
was a fleshly, external sonship with God. They enteredinto this adoption as
sons when they were born an Israelite.
As God’s nation they were His firstborn. Exodus 4:22: "Thenyou shall say to
Pharaoh, ‘Thus says the Lord, "Israelis My son, My first-born."’" They were
His own possession. Exodus 19:5 says, "Now then, if you will indeed obey My
voice and keepMy covenant, then you shall be My own possessionamong all
the peoples, for all the earth is Mine." My own possession. You are My son.
You are My first-born.

Then they were His son. Hosea 11:1 reads, "When Israelwas a youth I loved
him, and out of Egypt I called My son." God thought of them this way. They
were His people. His chosen. Isaiah43:20 tells us, "The beasts ofthe field will
glorify Me. The jackals andthe ostriches;because I have given waters in the
wilderness and rivers in the desert, to give drink to My chosenpeople." It was
a high honor to be of the preference of God among the nations of this earth.
God singled them out. They were His people. They enjoyed His preference on
this earth.
If you will study through chapter 9 and see whathe is doing at the
introduction of the chapter, it is what the prophet Isaiah did. He is trying to
recallthem from where they have come. He is trying to show them that they
are not where they are because ofthemselves. They are there because ofGod.
They have missed this. It is what the prophet did in Isaiah51:1: "Listento me,
you who pursue righteousness, who seek the Lord: look to the rock from
which you were hewn, and to the quarry from which you were dug." Go back
and remember, you didn’t do anything on your own. God did this for you and
gave you a specialsonshipon this earth. You were His preference among all
the nations of this earth.
Not only did they have the preference of God, but secondlythey enjoyed the
very presence ofGod. Now this is unheard of. God decided He loved these
people and decided to dwell on this earth with them. Again, look at Romans
9:4: "who are Israelites, to whom belongs the adoption as sons and the glory."
Now when you see this term "the glory," they would callit the "Shekinah
glory." That glory symbolizes and pictures the very presence of God. In
Exodus 29 we find the glory he is speaking of. There was the glory in the cloud
by day and the fire by night. Yes, God dwelt with His people that way. The
cloud moved and they moved. Nota bad way to live every day of our life, is it?
When the cloud moves you move. If the cloud hasn’t moved, don’t move. The
presence ofGod is so keyto them.
But it is not just the glory that led them through the wilderness. It was the
glory that settled on the Tabernacle. It was the glory that symbolized and
pictured to them the presence ofGod among them. It says in Exodus 29:43,
"And I will meet there with the sons of Israel, and it shall be consecratedby

My glory." On that day, all the glory of God came down to the Tabernacle.
Exodus 40:34 says, "Thenthe cloud coveredthe tent of meeting, and the glory
of the Lord filled the tabernacle." Godcame down to live among those people.
These were specialpeople. The pagannations knew nothing of this. God had
preferred them among nations and had shown them that He would let them
enjoy His presence.
The third thing about this was that they gotto enjoy the provision of God. It
says in verse 4, "who are Israelites, to whom belongs the adoption as sons [the
preference]and the glory [the presence]and the covenants [the provision]."
You see, allthe provision that God made for those people somehow centered
around the covenants that He gave to eachone of them. The word "covenant"
is plural. That is important. There are many covenants. As you go through the
Old Testamentthere is the Davidic covenant, the Palestiniancovenant, you
have all kinds of covenants. But I want to tell you why I think it is plural. I
think that Paul is thinking of one covenant. There is only one covenant of
grace, and that is the Abrahamic covenant, the everlasting covenant. We are a
part of that because it promises three things: a land, a nation and a seed. That
seed, Galatians 3 says, is Jesus Christ, through whom all nations will be
blessed. We have been blessedthrough that Seed. We are a part of this
covenant. All of the other covenants somehow dovetailout of this one
everlasting covenantof grace that was given to Abraham. That is what I think
he is talking about here. Not only was it given to Abraham, but it was given to
Isaac and it was given to Jacoband then honored all throughout scripture.
And whatevercovenantcame along somehow dovetailedout of that one
covenant.
Let’s go back and just walk through how God covenantedwith Abraham and
follow it through with Abraham, Isaac and Jacob. To me it is significantof
how privileged these people were. They enjoyed the very provision of God.
God entered into covenantwith them and because ofthat, provided for them
all through the Old Testament. Genesis15:1 would be a greatplace to start.
God initiates the covenant. It was not basedon a virtue they had. It was based
on a plan that God had and the grace and the characterofGod. Genesis 15:1-
6 reads, "After these things the word of the Lord came to Abram in a vision,

saying, ‘Do not fear, Abram, I am a shield to you; your reward shall be very
great.’And Abram said, "O Lord God, what wilt Thou give me, since I am
childless, and the heir of my house is Eliezer of Damascus?’And Abram said,
‘Since Thou hast given no offspring to me, one born in my house is my heir.’
Then behold, the word of the Lord came to him, saying, ‘This man will not be
your heir; but one who shall come forth from your own body, he shall be your
heir.’ And He took him outside and said, ‘Now look toward the heavens, and
count the stars, if you are able to count them.’ And He said to him, ‘So shall
your descendants be.’Then he believed in the Lord; and He reckonedit to
him as righteousness."
Now through a careful study of chapters 12 and 15 through 17, you will see
the three things that God promised him. He promised him a land very
specificallyoutlined which is there today, Israel. It is still not all the land that
God promised them. He promised them a nation, but He also promised him a
seedthrough which all the nations would be blessed. Thatwas the first time
we see God covenanting with Abraham.
If you will turn to Genesis 17, yousee him reaffirming this. Now He is about
ready to getit started. Abraham thinks he has already got it started because
he has had a sonby a hand-maid of Sarah’s. That wasn’tgoodenough.
Abraham is 99 years old. He was too old to have children and so was Sarah,
but God said, "You are going to have a child." In 17:7 He says, "‘And I will
establishMy covenantbetweenMe and you and your descendants afteryou
throughout their generations for an everlasting covenant, to be God to you
and to your descendants afteryou."
Jump over to Genesis 22. This is when Isaac is now born. He is a child and he
is growing up and God says, "Now let me see, Abraham, if you really believe
Me. Do you believe that Isaac is the keyand through him one day will come
the Messianicredeemer? Do you believe that? Take Isaacup on the mountain
and kill him." Abraham takes the guys with him, takes the packhorses.They
get all of their stuff together. He takes the knife. Everything is ready for the
sacrifice. He tells the men at the foot of the mountain, "We will be back. We
will be back." Hebrews 11 says he believed that if he had to kill him, God
would resurrect him. That is how much Abraham believed.

He passes the test. God is so pleased. Beginning in Genesis 22:15 we read,
"Then the angelof the Lord called to Abraham a secondtime from heaven,
and said, ‘By Myself I have sworn, declares the Lord, because you have done
this thing, and have not withheld your son, your only son [proving how much
faith you have in Me], indeed I will greatlybless you, and I will greatly
multiply your seedas the stars of the heavens, and as the sand which is on the
seashore;and your seedshall possessthe gate of their enemies. [By the way, it
is not "their" enemies. The Hebrew there is singular masculine, "of his
enemies." The seedhe is talking about is the Lord Jesus Christ.] And in your
seedall the nations of the earth shall be blessed, because youhave obeyed My
voice.’"
So then, He takes Abraham three different times (Chapter 15, Chapter 17,
Chapter 22) and reaffirms that covenant. Now turn to Genesis 26:1. Isaac is
going to have the same covenant. I think that is why it is in the plural in
Romans 9. He says in verse 1, "Now there was a famine in the land, besides
the previous famine that had occurredin the days of Abraham. So Isaac went
to Gerar, to Abimelech king of the Philistines. And the Lord appearedto him
and said, ‘Do not go down to Egypt; stay in the land of which I shall tell you.
Sojourn in this land and I will be with you and bless you, for to you and to
your descendants I will give all these lands, and I will establishthe oath which
I swore to your father Abraham. And I will multiply your descendants as the
stars of heaven, and will give your descendants all these lands; and by your
descendants all the nations of the earth shall be blessed;because Abraham
obeyed Me and kept My charge, My commandments, My statutes and My
laws.’"
This is beautiful. God moves from Abraham, and now He covenants with
Isaac. But look in Chapter 28:10. Now He is going to covenant with Jacob.
Here are your three covenants. One covenant, yes, but made to three different
individuals, Abraham, Isaac and Jacob. Genesis 28:10-15says, "ThenJacob
departed from Beersheba and went toward Haran. And he came to a certain
place and spent the night there, because the sun had set;and he took one of
the stones ofthe place and put it under his head, and lay down in that place.
And he had a dream, and behold, a ladder was seton the earth with its top
reaching to heaven; and behold, the angels of God were ascending and

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