Jesus was from the patriarchs of israel

JESUS WAS FROM THE PATRIARCHS OF ISRAEL
EDITED BY GLENN PEASE
Romans 9:5 Theirs are the patriarchs,and from them
proceeds the human descent of Christ, who is God
over all, foreverworthy of praise!Amen.
BIBLEHUB RESOURCES
The Right Use Of Privileges
Romans 9:4
S.R. Aldridge
The apostle turned fromhis rapt meditation on the present and future glory of
the Christian dispensation, to think of the race of Israelexcluding themselves
fromparticipation in its benefits, and he felt his soulcharged with 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
easy terms. But in reply he vehemently asserted his still subsisting love for his
"kinsmen," and for those whomin the pastGod had so signally honoured. None
can look withoutemotion on the face and formof a Jew, who consider his history
and destiny.
I. THE SUPREMEDISTINCTIONS OF LIFEARETHOSEWHICH CONCERNOUR
RELATIONSHIP TO GOD. Allthe items particularized are connected with the Divine

manifestations granted to Israel. The apostle cares little for the story of military
prowess, or even of skill in literature; but all that appertained to the knowledge
and worship of God, this was worth dwelling upon. Itbecomes a speedy test of
judgmentwhen we know the things on which a man prides himself. Does he point
with chief delight to his acquisition of lands or goods, or to his rank in society, or
to his fame in science or. art circles? or does he account his position in the family
of the Most High, and the revelation vouchsafed of Divine mercy and grace, as his
possession of greatestworth? Which in our hearts do we deem the most highly
favoured nation - Greece, or Rome, or Israel? Thetrue wealth and place of a
modern empire should be reckoned, not according to its material resources and
fighting strength, but rather by its widespread distribution of moral and religious
truth. This means real refinement and enduring prosperity. Many opportunities
occur to all of us to exhibit our, genuine opinion in the lives we lead, the money
and time devoted to the highestpursuits, the notions cherished in the family, the
books read, and the amusements indulged in. Missionary enthusiasmrests on a
surebasis when the value is perceived of an acquaintance with the things of God.
Such a knowledge is the best legacy that can be bequeathed to children.
II. THEHIGHESTRELIGIOUS PRIVILEGES WILL NOTPROFITUNLESS USED ARIGHT.
In spite of their advantages, the Jews were found wanting, and, like unfruitful
branches, werebroken off. Before the exile they fell into idolatry, and sought to
nullify their glory by equalling the abominations of the heathen. Could a stronger
proof be furnished of the seductiveness of sinful practices and the blindness of
man? And the coming of Christ was a further testing season. Their "zealof God"
was shown to be unintelligent, depending upon external rather than spiritual
views of religious grandeur and service. Itbehoves us not only to enjoy but to
improveour privileges. Attendance at the sanctuary, the public prayers and
reading, unless they exert a living influence upon us, increase our condemnation,
as the presenceand works of Christmultiplied woes upon the cities of the sea.
The tendency is strong that would lull our souls into comfortable dreams of
security, fromwhich there could only be a terrible awakening. The religious pride
of the Jews hardened into fossilism - an unreceptive soil for new truth. Instead of

guiding their steps by the Law, they looked at it till they were dazzled by its glare,
and could not recognizethe coming of the "Light of the world."
III. THEADVANTAGES ENJOYED BYNATIONS ORINDIVIDUALS ARENOT
CONFERRED FORTHEIROWN EXCLUSIVEBENEFIT. TheIsraelites werestewards of
the mysteries for the world around and the times to follow. Very important
functions they discharged, keeping the lamp of truth alight, preventing the world
fromlapsing into barbaric atheism. Especially in relation to Christianity do we
discern these advantages as preparatory. The"sacrifices" had respectto the
offering of Christ, and in part explain its meaning. The "Law" acted as a
pedagogue to bring us to the schoolof Christ. The temple "service" illustrates the
obedience of the Christian priests, and the promises fulfilled confirmour faith.
Israelwas a nursery wherechoicestplants were reared with which to stock the
wilderness till it should blossomas the rose. And the same principle holds good of
every advantage the goodness of our God bestows. The Christian Church is to be
as a city set on a hill; its members are lights in the world, pilgrim-soldiers,
ambassadors for Christ. Itis ours to guard the gift entrusted, to transmitto others
the revelation received, the spiritual heirlooms of liberty and intelligence, lest we
fail to deliver up a proper account of 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 ADOPTIONas God's people among whom God revealed
Himself gloriously —the true enjoy the adoption of sons and the glorious
indwelling of the Spirit.

II. Theliteral were privileged with THE PATRIARCHAL COVENANTS AND THE
GIVING OF THELAW — the true are privileged with the .New Testament
covenant, and the dispensation of the Spirit.
III. Theliteral rejoiced in THE LEVITICAL SERVICE, AND THEPROMISES of better
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 God and our Saviour.
(J. Lyth, D.D.)
The Israelites and their privileges
J. Morison, D.D.
The name Israelites was a most honourableone, and dear to them all. The
relationship which it signalised was fitted to remind them that by the
condescension of the Omnipotent One, there was something "princely" within
their reach (Genesis 32:28; Hosea 12:3).
I. THE ADOPTION. Under theOld Testament the Divine adoption realised itself
specifically in the collective theocratic people as a people (Exodus 4:22; cf.
Jeremiah 31:9; Hosea 11:1). The collective people were for great theocratic
purposes adopted into a relation of Divine sonship, and thus into a relation of
peculiar Divine privilege; not, however, becauseof a feeling of partiality in the
heart of God toward a section of His human family, but becauseHis benignant
Messianic purposes, widespreading to the ends of the earth, required some

arrangementof the kind. Such was the Divine plan in Old Testament ages. The
Israelites wereGod's "son," "daughter," or "daughter of His people." At times the
representation tended anticipatively toward the grander principle of personal
individuality; as when it is said, "I havenourished and broughtup children, and
they have rebelled againstMe." But it was reserved for the New Testament age 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. THEGLORY. The reference is to that peculiar symbolof the Divine presence
which guided the Israelites out of Egypt and through the wilderness,
overshadowing themby day and illuminating them by night (Exodus 13:21, 22;
Exodus 14:19). This was in someexternal respects God's glory par excellence
(Exodus 24:16). Itwas a magnificent symbolof Divine guidance and protection,
and was denominated "the Shekinah." Wherever it was to be found, there God
was to be found; not indeed as in His palace-home, the "housenot made by
hands," butas in His temporary tent beside His tented people in the period of
their pilgrimage — a very presentHelper and Defence.
III. THECOVENANTS. Thesewereengagements on the partof God to confer
distinguishing privileges on the patriarchs and the Israelites in general, on
condition of responsiveappreciation on 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). Butthese engagements, while thus involving, as is suggested by the
Hebrew term Berith, a certain ineradicable conditionality, were at the same time
in accordancewith the Greek suntheke, spontaneous and unencumbered
dispositions of goods and distributions of benefits, justas if they had been
actually "willed" to them by testamentary deed. God "disposed" of certain
portions of His means and goods for the benefit of His national son, though it was
impossiblethat He could alienate the goods fromHimself, or alienate Himself
fromboth His presentusufructand His perpetual right of property.

IV. THEGIVING OF THELAW, i.e., the Divine legislative enactments published from
Sinai, and constituting in their sumthe code which is known as the "morallaw." It
is incomparably the best of all bases for the innumerable details of practical
jurisprudence. Itgoes back, indeed, in its formto that primitive era when duty
was, to a most preponderating extent, identified with moral self-restraint. Hence
its injunctions are wisely set forth in negations. But when the detailed expanse of
the decalogue is condensed into the summation of the duologue, the phase of
representation is become affirmative; and nothing can excel the duological
enactments in comprehensiveness, completeness, simplicity, and direct authority
over the reason and the conscience.
V. THE SERVICE, i.e., the temple service — a grand ritual, here regarded as a
Divine appointment or grantof grace. Being in its many and varied details instinct
with practical significance, it was fitted to recall to the minds of the worshippers
what was due to God on the one hand, and how much was graciously provided by
Him on the other.
VI. THEPROMISES —announcements of coming favours —avant-couriers of the
favours themselves, and sent forth to stimulate expectation and supportthe
heart. All the Old Testament dispensations werereplete with Messianic promises.
His coming was "the promise" — the one running promisemade to the fathers
(Acts 13:32), and involved all other Messianic blessings, such as the atonement,
the kingdomof heaven, the reign to be continued "as long as the sun," the "new
earth," the "inheritance of the world" (Romans 4:13, 14). Itinvolved peace, joy,
hope, all of them unspeakableand full of glory (Romans 5:1-11).
VII. THEFATHERS —the patriarch fathers, the band of whomAbrahamwas the
leader and typical representative. They were far indeed frombeing men without

blemish. But perhaps mostof the sinister bars in their escutcheon were parcels of
the heritage which they had received fromtheir ancestors. Butnotwithstanding
their blemishes they were at once childlike in faith and reverential in spirit. Their
thoughts roseup on high. They "soughta heavenly country and looked for a city
whosebuilder and architect was God" (Hebrews 11:10-14). Itwas no little
advantageto be descended fromsuch sires.
VIII. THECHRIST. TheMessiah emerged from among the Hebrews, and thus
"salvation was of the Jews." Itwas their crowning prerogative. Jesus was a Jew.
But His own people knew not their privilege, and they perceived not 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 blessed for 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 famewas ever furnished so richly with topics;
and the heart and fancy of our apostle seem to kindle at the enumeration of
them. They were firstIsraelites, or descendants of a venerable patriarch — then,
selected fromamong all the families of the earth, they were the adopted children
of God, and to them belonged the glory of this high and heavenly relationship;
and with their ancestors werethose covenants made which enveloped the great
spiritual destinies of the human race; and the dispensation of the Law from that
mountain which smoked at the touch of the Divinity was theirs; and that solemn
temple servicewhere alone the true worship of the Eternal was kept up for ages

was theirs; and as their history was noble fromits commencement by the fathers
fromwhomthey sprung, so at its close did it gather upon it a nobility more
wondrous stillby the mighty and mysterious descendantin whomit may be said
to have terminated — even Him who at once is the root and the offspring of
David, and with the mention of whosename our apostle finishes this stately
climax of their honours —"of whom as concerning the flesh Christ came, who is
over all God blessed for ever. Amen." They are far the mostillustrious people on
the face of the world. There shines upon them a transcendental glory fromon
high; and all that the history whether of classicalor heroic ages hath enrolled of
other nations are but as the lesser lights of the firmament before it.
(T. Chalmers, D.D.)
The covenants. —
I. THE TERM ITSELF bears a special Messianic meaning, as always having in view
the fidelity of God to the design of human redemption through the sacrificeof His
Son. The Hebrew Berith almost always translated in the LXX. by diatheke,
signifies, not a compact as between man and man, but the disposition or
arrangementassumed by the one supremepurposeof grace. Unlike human
compacts it is invariably connected with sacrifice. The Hebrew contains an
allusion to the customof cutting and passing between the parts of a divided
animal on the ratification of a covenant. The firstexpress revelation of the
covenant to Abraham(Genesis 15:18) gives thekey to all its history. There all is
based on a free Divine promise. The animals divided denoted the two parties to
the great transaction; and the flame passing through was God, in His futureSon,
the Shekinah, uniting the parties alone, and thus ratifying His own covenant. The
New Testament term diatheke does not preservethe original allusion; but it is
never disconnected fromthe idea. The one covenantof grace has been ratified by
an eternal sacrifice; which is at the same time the death of the Testator, who

disposes the promiseof eternal inheritance according to the counselof His own
will.
II. THECOVENANTOF REDEMPTION, OROF GRACE, HAS ALWAYS BEEN
CONNECTED WITH CHRIST, 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 bestowment
of favour on sinful man, or "the graceof our Lord Jesus Christ" (2 Corinthians
13:14). Thereforethe term, which has a wider meaning than its relation to a
compact, may be applied to Christas the yet unknown Redeemer who was at
once the ground of the covenant, and its promise, and its virtualadministrator.
After He came and was revealed, it is the term surety that more precisely
expresses His mediatorship in the order of grace: in His Divine-human atoning
personality, He is the Pledge to man of the bestowment by God of all blessings
procured through His atoning work, and the Pledge to God on behalf of mankind
of compliance with all the conditions of the covenant. In the Old Testament the
future Redeemer is not termed either the Mediator or the Surety; though He was
in the profoundestsenseboth as the Angel or "Messenger of the covenant"
(Malachi 3:1), and Himself the embodied Covenantreserved for the future (Isaiah
49:8). Whatwas thus given to Him by promisebecomes the heritage of His people
through faith, who as "Christ's areheirs according to the promise" (Galatians
3:18, 19, 29).
III. THIS ONECOVENANTHAS TAKEN THREE FORMS in the history of revelation.
1. As entered into with mankind, represented by Adam, its revelation began with
the Fall, was ratified for the world with Noah, and was con- firmed to Abrahamas
the representativeof all believers to the end of time.

2. But the covenant with Abrahamfor the world in all ages also introduced the
special compact with his descendants after the flesh. The latter was established
through Moses, its mediator; and blended the covenantof gracewith a covenant
of works. Thelaw was given by Moses; and as an appended formor condition of
the original institute of grace, perpetually convicted the people of their sin and
impotence, drovethem 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, established on better promises (Hebrews 8:6), was
ratified in the death of Christ. It was at once the abrogation of the Mosaic, or later
old covenant, so far as concerns its national relation and its legal condition, and
the renewalunto perfection of the moreancient covenant, always in forceand
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. Systemof laws given (Deuteronomy 4:5-8; Psalm147:19, 20). A
distinction exalting Israelaboveevery other nation, served —
(1)For instruction.

(2)For restraint.
(3)For conviction.Prepared theway for the promised Saviour (Galatians 3:21). Its
observancebroughtnational blessings in its train.
(T. Robinson, D.D.)
The service of God. — A technical term for Divine worship. Theapostle is detailing
the privileges which constituted Israela peculiar people. This was one of the most
conspicuous. For theservice of Jehovah was distinguished fromall heathen cults:
—
I. In its ORIGIN. This was Divine. God Himself arranged the whole Hebrew ritual
down to its minutest details. Man was not left to his own blind instincts as to the
manner in which his Maker was 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 arriveultimately at a primitive revelation. But this is impossible; and
the great mass 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 werematerialistic as all forms mustnecessarily be;
but it was not mere formas heathen worship was. Time after time it was carefully
explained that the sacrifices, etc., were symbolic, and that without the
corresponding spiritualreality they werean abomination to Deity. To whatan

extent this was realised by 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 presented to 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 conformed to
the superstitions of his fellow-country-men, knew the hostof Olympus to be a
myth. The Hebrews knew whomthey worshipped. TheShekinah glory was a
standing evidence of the Divine existence and presence, and the revelations of His
character fromtime to time exhibited Him as worthy of the homage of rational
beings.
III. In its EFFECTS. Thesewere —
1. Humbling. The whole systemwas calculated to reveal the Divine greatness and
holiness on the one hand and human insignificanceand sinfulness on the other,
and thus was discouraging to pride and self-confidence. Itwas not the fault of the
systemif men thanked God that they were not as other men were. Heathen
worship encouraged no such notions of God or man, and hence humility was
never a heathen virtue.
2. Joyful. God was served with gladness; and the joy of the Lord was the people's
strength for services. Thegreat festivals are proofs of this. Heathenism had plenty
of hilarity, but little joy. How could it have had when their worship broughtno
manifestation of the Divine presenceand no consciousness of theDivine favour?

3. Moral. Holiness unto the Lord was the legitimate and only issue of the Mosaic
system: whereas weknow 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 comparativevalue of heathen and Hebrew worship may
be seen in their devotional manuals. To estimate this let the Book of Psalms 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 Messiah in particular. Given various times and in various ways (Hebrews
1:1; Romans 1:2). Some already fulfilled in Christ's firstcoming (Acts 3:18, 22-26).
Others yet to be fulfilled in Israel's experience(Ezekiel 37; Isaiah 66:1.). Allthe
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 second appearing (chap. Romans 11:26; Acts 1:6; Acts 3:19-21).
Mentioned last as the transition to ChristHimself.
(T. Robinson, D.D.)
Whoseare
The fact of facts in human history

D. Thomas, D.D.
Here is —
I. THE CROWNING FACTINJEWISH HISTORY. "Of whomas concerning the flesh
Christcame." 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 national appellation 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." Thecovenants with
Abraham, with Jacob, and with Moses, werewith them. To them pertained the
"giving of the law." The best commentary on these words is to be found by Moses
himself (Deuteronomy 4:32-36). To them also pertained the "serviceof God." He
mentions these in order to preparethe way for the announcementof a fact
before whosesplendour all others pale their lustre, and that is this: "Of whom, as
concerning the flesh, Christcame." This was the crowning fact of their history. He
does not disparagethe other facts; on the contrary, heis patriotically proud of
them. When will the Jew come to see that Jesus of Nazareth is the glory of
Israelitish history? Hereis —
II. THEGREATESTFACT INHUMAN HISTORY.
1. There are many great facts in the history of the world.
(1)Physical, such as deluges, earthquakes, wars, pestilences, etc.
(2)Political, such as the riseand fall of empires.

(3)Social, such as discoveries in science, inventions in art, reformations in customs
and manners.
(4)Religious, such as the birth, growth, and decay of theological systems and
ceremonial observances.
2. But of all facts there is not one approaching the great one in the text, viz., that
ChristJesus 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.)
Christis
J. Lyth, D.D.
I. God
1. Supreme.
2. Infinite.

3. Eternal.
II. OVERALL.
1. Nature.
2. The world.
3. Heaven.
III. EVERBLESSED.
1. Self-sufficient.
2. Holy.
3. Good; hence —
4. Happy.
IV. ACKNOWLEDGED.

1. Conscience.
2. Gratitude.
3. Hope — say, Amen.
(J. Lyth, D.D.)
Christover all
D. Thomas, D.D.
I. INTHE SUBLIMITYOF HISORIGIN. Allothers came into existence in the natural
order of generation, received a bias to wrong fromtheir parents, and never in the
case of the best quite losttheir earthliness. On the contrary, Christcame down
fromthe pureheavens of God. He had a pre-incarnateexistence (Proverbs 8.;
John 1:1-2). Hewas in the bosomof the Father, and while there was morally over
all.
II. INTHECHARACTEROF HIS DOCTRINES. Thesewere —
1. Realities of which He Himself was conscious. They werenot matters of
speculation. All the forms and voices of eternal truth werematters of
consciousness to Him.

2. Moral in their influence. They are so congruous with man's sense of right,
consciousness of need, feeling of God, desirefor immortality, that the believing
soulsees them as Divine reality.
3. Pre-eminently Divine. They concerned God Himself, His words, thoughts,
feelings, purposes. Christdoes notteach whatmen call sciences; but God Himself,
the root, centre and circumferenceof all truth.
III. INTHEAFFECTIONOF THEFATHER.
1. No one shared the Divine love so much as He. God loves all. He is love. But
Christis His "well-beloved," and as such He loves Him with infinite complacency.
2. None ever deserved it as Christdid. He never offended the Father in His
conduct, or misrepresented Him in His teaching. He always did those things which
pleased Him.
3. None ever had such demonstrations of it. "All power is given unto Me."
IV. INTHE EXTENT OF HIS ENDOWMENT. "God giveth not His Spirit by measure
unto Him." "Itpleased the Father that in Him should all fulness dwell."
V. INTHE NECESSITYOF HIS MISSION. Faith in Him is essential to man's eternal
well-being.

(D. Thomas, D.D.)
Christover all, God blessed for ever
T. Guthrie, D.D.
Let us in imagination pass the angel guardians of those gates whereno error
enters, and, entering that upper sanctuary which 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 shaltthou 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, buta worshipper; and from
His lofty pinnacle, and lonely, and to other creatures unapproachablepinnacle,
looking up to God, as does the highestof the snow-crowned Alps to the sun, that,
shining above it, bathes its head in light. We have soughtHim, I shall suppose, in
that group where His mother sits with the other Marys, soughtHimamong the
twelve apostles, or wherethe chief of the apostles reasons with angels over
things profound, or where David, royalleader of the heavenly choir, strikes his
harp, or wherethe beggar, enjoying the reposeof Abraham's bosom, forgets his
wrongs, or wheremartyrs and confessors and they which havecome out of great
tribulation, with robes of white and crowns of glory, swellthe song of salvation to
our God which sitteth on the throne. He is not there. Rising upwards, weseek Him
whereangels 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. Eighteen hundred years ago Mary
is rushing through the streets of Jerusalem, speed in her steps, wild anxiety in her
look, one question to all on her eager lips, "Haveyou seen my Son?" Eighteen
hundred years ago on thosesame streets, some Greeks accosted a Galilean
fisherman, saying, "Sir, wewould see Jesus." Now, werewe bent, like His mother
on finding Him, like those Greeks on seeing Him, to stay a passing angel, and
accosthim in the words, "Sir, wewould seeJesus," whatwould he do? How
would his arm rise, and his finger point upward to the throne as he fell down to
worship, and worshipping to swell that flood of song which in this one full stream

mingles the name of the Father, and of the Son — Blessing and honour and glory
and power be 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 perfect harmony with
the exalted honour and Divine dignity which Paulassigns to Him who is "over all,
God blessed for ever."
(T. Guthrie, D.D.)
Christ's supremacy
T. Robinson, D.D.
I.OVERSPIRITS (Matthew 8:16).
II.OVERNATURE(ver. 26; 17:27).
III.OVERMAN(John 2:14-16; John 18:6).
(T. Robinson, D.D.)
Christ's supremacy
J. W. Burn.
I. OVERWHAT. Over —
1. The sublimestcreated intelligences (Hebrews 1.).
2. The greatest human potentates (Revelation 19:16; Psalm110:1. cf. Matthew
22:43; 11:42).

3. The mostglorious of material edifices (Matthew 12:46).
4. The universeof matter as its Creator (John 1:3).
5. The universeof 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? Can there be any other answer butthat in the text? — because He is
God.
(J. W. Burn.)
The Divine supremacy of Christ
D. Thomas, D.D.
Various constructions havebeen put on these words in order to set aside so clear
an assertion of 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 unmistakabledeclaration of Christ's Divinity it is almost impossibleto
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 general history, 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 universaldominion. The Anglo-Saxon raceis, in its literature,
laws, customs, institutions and spirit, mightily influenced by it, and that raceis
rapidly advancing to the throne of the world.(2) Thatthere was a period in the
history of the world when this mighty creed had no existence. When Homer sang,
and Socrates reasoned; when Alexander fought his campaigns, and Demosthenes
hurled his fulminations over Greece, Christianity was not.(3) Therewas everything
in the external history of the Founder of Christianity, as well as in the spiritual
purity of its doctrines and precepts, to haveled one antecedently to supposethat
it would never make any way in the world. Christwas born of a despised people;
lived in the most obscurepartof their country; and came of humble parents; and
so thoroughly did His doctrines clash with the feelings, and prejudices, and habits
of the people, that the proclamation of them ended in His being executed as 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
whoever created the universeis our God, by whatever name you call the great
originating agent. We cannot forman idea of a higher being than a Creator.(2)
That the Bible unquestionably refers the work of creation to Christ(John 1:3;
Colossians 1:16).(3) As a necessary conclusion, thatunless 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-EXTENSIVEWITH THEUNIVERSE. "Over all." 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. Thosewhich He governs —

1. Without a will; all inanimate matter and vegetable life. Plants germinate, grow,
and die; oceans ebb and flow; stars and systems revolveby His will entirely. They
have no will.
2. With their will. All irrational existences havevolition. By this they move. They
cannot move contrary to their instinct. Whether they roam in the forest, wing the
air, or sportin mighty oceans, they move 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 wicked men and devils. He makes their "wrath to
praiseHim." He is "over all" these.
II. EXERCISEDWITH PERFECTHAPPINESS. "Blessed for ever. Heis the blessed and
only Potentate." Christis happy on the throne. If so, weinfer —
1. That He can haveno doubt of His capacity to meet every conceivable
emergency. The sovereign who doubts his power can never be happy. How many
monarchs, like Herod, aremiserable from fear? "Uneasy lies the head that wears
a crown." Christhas "all power." Heis not afraid of insurrections or rebellions.

2. That He can haveno misgivings as to the rectitude of His position. The monarch
who has got power by fraud or violence, by treading on the rights of others if he
has conscience, can never be happy on his throne. But Christhas a consciousness
that He has a right to the power He wields. His subjects areHis creatures, His
property, etc.
3. That He mustbe ever under the sway of benevolent affections. Envy, anger,
revenge, ambition, are all the fruits of selfishness, and areelements of misery;
and they cannot co-exist with benevolence.
4. That happiness is the law of the universe. He that is happy ever seeks to make
others so. Misery is an accident; happiness is a necessity; for Christ's being is a
necessity. Misery had a beginning; happiness is eternal. Misery is 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. HEARTILYACQUIESCED INBYTHE GOOD. "Amen"; i.e., So be it — I would have
it so.
1. Conscience says amen to Christ's supremacy.
2. Gratitude. What has He done for us!Recount His 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 received version of our text, we have to urge —
I. THAT ITIS INSTRICTCONFORMITYWITH EVERYPRINCIPLEOF JUST
INTERPRETATION. Itviolates no rule of construction; it infringes on no idiom of
the Greek language; it deviates fromno general usageof the sacred writers. There
is no rudedisjointureof the passage; no referring of the terms "who is" to a
person afterwards to be named, instead of 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 preserved in which the passagestands in the
original.
II. THEQUALIFICATIONOF THESTATEMENT, THAT THE MESSIAH WAS OF THE
ISRAELITES ONLY"ACCORDING TO THEFLESH," STRONGLYCOUNTENANCES, NOT
TO SAYRENDERS NECESSARY, THIS READING; involving, as itdoes, the supposition
that there was something else, according to which He was not of them; and at
least justifying the conclusion that if anything else be named before the final
closing of the sentence by which the contrastcan be completed, and according to
which the Messiah was not of the Jews, it was intended to be so taken and
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 blessed for ever. Thus the contrastis complete;
both parts of the antithesis are supplied, and our Emmanuel is seen to be
precisely as St. John represented Him — truly man, and truly God.

III. Thatthis is the proper rendering of the text we argue FROMTHE EXISTING
ANCIENTVERSIONS OF THIS EPISTLE. Themostancient of the versions of the New
Testament, and that which stands highestin critical authority, is the Old Syriac,
made, somesuppose, beforethe death of the apostle John, but certainly at the
close of the firstcentury, or the beginning of the second. This ancient version thus
renders the passage: — "And fromthem was manifested Messiah in the flesh,
who is God that is over all; whoseare praises and blessings to the ages of ages.
Amen." Nothing can be moreclear 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 importancein Biblical
criticism. Itrenders our text thus; — "Fromwhomis Christaccording to the flesh,
who is over all things, God blessed for ever. Amen." The Ethiopic, translated in the
fourth century, omits the words "over all," and reads — "Of whomis Christ
according to the flesh, who is God blessed for ever. Amen." And the Armenian,
translated at the end of the fourth or the beginning of the fifth century, reads —
"Of whomthe Christcame according to the flesh; who is also over all things, God
blessed for ever. Amen."
IV. ALL THE ANCIENTCHRISTIANWRITERS WHO HAVEEITHERPROFESSEDLYCITED
OR TRANSLATED THE PASSAGE, ORWHO HAVEREFERRED TO THE APOSTLE'S
DESIGNINWRITING IT, HAVEGIVENTHECONSTRUCTIONFORWHICH WEARE
CONTENDING. , who flourished in the second century, and who was the disciple of
, who had been personally acquainted with the apostle John, speaking of the
generation of Jesus Christ, says —"He is called God with us, lest by any means
one should conceive that He 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, surmiseJesus to
have been another, but know Himto be one and the sameGod. This very thing St.
Paul has interpreted. Writing to the Romans, he said — 'Whoseare the fathers,
and of whomChristcame according to the flesh, who is over all, God blessed for
ever.'" , about the year , writes thus: — "I will follow the apostle; so that if I have
occasion to mention the Father and the Son together, I will use the appellations

God the Father, and Jesus Christ the Lord. But when I am speaking of Christalone,
I will call Him God; as the apostle says, 'of whomis Christ, who is,'saith he, 'God
over all things, blessed for ever.'" And in another passageTertullian states: —
"Paulalso hath called Christvery God: 'Whoseare the fathers, and of whomChrist
came according to the flesh, who is over all, God blessed for ever'" , who wrote
about the year , thus cites the passage, in a work written to provethat Christis
God: — "Of whomare the fathers, and of whomas concerning the flesh Christ
came, who is God over all, blessed for ever." , about the year , thus expostulated
with the opposers of the Saviour's Godhead: — "Butif, when it belongs to God
alone to know the secrets of the heart, Christ looks into the secrets of the heart;
but if, when it belongs to God alone to forgivesins, Christforgives sins; but if,
when it is not the possibleact of any man to come down fromheaven, Christin
His advent descended fromheaven; but if, when no man can utter this sentence,
'I and my Father are one,' Christalone, from a consciousness of His Divinity,
declared, 'I,'etc.; but if the apostle Paul, too, in his writings says, 'Whosearethe
fathers, and of whomis Christ according to the flesh, who is over all, God blessed
for ever,' it follows that Christis God." , about the year , states: — "Paul thus
writes in his Epistle to the Romans: 'Of whomare the fathers, and of whomChrist
came according to the flesh, who is over all, God.'" Here, by not adding the
doxology, "blessed for 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: — "Paul
was not ignorantthat Christis God, saying, 'Of whomare the fathers, and of
whomas concerning the flesh Christcame, who is over all things, God.'" And,
now, whatshall we say to this? If the consent of the whole professing Christian
world — with the exception of a few individuals within the last three centuries —
be not sufficient to provethe proper construction of a passagelike this, on what
authority are we to depend? But if it be sufficient, then an inspired apostle has
assuredly written that "Christis over all, God blessed for ever."
(Thos. Allin.)

Blending of the human and Divine in Christ
Evangelical Magazine.
The picture produced in the stereopticon is fuller, rounder, and more natural than
the samepicture seen without the useof that instrument. But to producethe
stereoscopic picture there must be two pictures blended into one by the use of
the stereopticon, and both the eyes of the observer arebroughtinto requisition
at the same time, looking each through a separate lens. Thus Christis only seen in
His true and proper light when the record of His human nature and the statement
of His Divine are blended. Itis a flat, unfinished Christ with either left out. But it is
as seen in the Word, with the moral and mental powers of our being both
engaged in the consideration, and thus only, that weget the full and true result.
Pre-eminence of Christ: — We have seen in mountain lands one majestic peak
soaring aboveall the restof the hills which cut the azureof 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 Christincarnate, 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 clear formand brilliant colour
before the eyes of his people's faith.
(Evangelical Magazine.)
Christ's Divine human personality
J. Lyth, D.D.
I. Christ's HUMANITY.
1. Real flesh.

2. Of the seed of Abraham.
3. Compassed about with infirmities.
II. Christ's DIVINITY.
1. Supreme.
2. Eternal.
3. Blessed for 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 stronger affirmation 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 descentfrom 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: "Blessed be 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 (For minor variations see margin of Rev.)
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
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").
SPURGEON
CONCERNFOR OTHER MEN’S SOULS
NO. 1425
A SERMON
DELIVERED BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE,NEWINGTON.

“I say the truth in Christ, I lie not, my consciencealso bearing me witness in
the Holy Spirit,
that I have great heaviness and continual sorrow in my heart. ForI could
wish
that myself were accursedfrom Christ for my brethren, my kinsman
according
to the flesh: who are Israelites;to whom pertains the adoption,
and the glory, and the covenants, andthe giving of the
law, and the service of God, and the promises;
whose are the fathers, and of whom as
concerning the flesh Christ came,
who is over all, God blessedforever. Amen.”
Romans 9:1-5.
WHAT an intense man Paul was. Once convince him and his whole nature
moved in the direction
which he judged to be right. He was whole-heartedwhen he persecutedthe
church of God and he was
equally whole-heartedwhen afterwards he labored with all his might to build
up the church which he
had soughtto destroy. I would to God we were all as thorough-going in the
service of our Lord. The pity
is that so many professing Christians appear to have no heart, while others
borrow a heart for some occasions, but do not seemto keepone permanently
beating in their own bosoms. O for a warm, enginelike heart all consecrated
and forever pulsing mightily.
What a change was workedin Saul of Tarsus, that he who was so ardent a
persecutorshould become

so fervent a preacher!His conversionis one of the proofs of the divinity of
Christianity. The study of the
story of Paul was the means of the conversionof Lord Lyttleton who read it
with the designof exposing
it as a hoax. His friend, Gilbert West, was atthe same time considering the
resurrectionof our Lord in a
similar spirit and happily, with the same result. The friends met to unite in the
joint conviction that the
Bible is the Word of God. Dr. Johnsonsays of Lyttleton’s, “Observations
upon the Conversionand
Apostleship of St. Paul,” “it is a treatise to which infidelity has never been
able to fabricate a specious
answer.” Considerfor a moment the renowned conversionof Paul. It was
singularly providential that
just at that period when the church needed such a man, the apostle with his
remarkable education, his
noble purpose and his acquaintance with Jewishand Greek literature, should
have been calledout from
the world and placedin the very forefront of the battle for Christ. Truly
might he saythat he was not a
whit behind the very chief of the apostles, thoughin his humility he felt
himself to be nothing. No name
in the Christian church can be pronounced with greaterhonor after that of
our glorious Masterthan the
name of Paul, who was indeed a wise master builder. When you remember
what he was by nature, you
will marvel at the extraordinary change of thought and feeling which was
workedin him! He who was

cruel to the saints, who gave his voice againstStephen and held the garments
of those that stoned him,
became tenderhearted as a nurse towards her child. Thoughhis Jewish
brethren terribly persecutedhim,
and pursued him from city to city, there is not a trace of resentment in any
word he writes, but he is full
of gentleness. The lion had become a lamb and he that breathed out threats
breathed out prayers! He
who seemedto burn with enmity became a flame of love. Dearfriends, before
we go any further, pause
and answerthis question—has such a change as this been workedin you?
Perhaps you have never been
conspicuouslya blasphemer or a persecutoras Paul was, but still, if converted
there will have been a
very wonderful change in you. Old things will have passedawayand all things
will have become new.
Do you feel that, and do you recognize the change both in your inner and
outer life? If not, you must be
born again. Unless you are convertedand become as little children, you
cannot enter into the kingdom of
God.
Concernfor Other Men’s Souls Sermon #1425
Tell someone todayhow much you love Jesus Christ. Volume 24
2
2
Our first thought after reading this passage is, whata wonderfully tender and
loving preacher Paul

must have been. One of the early fathers was known to say that he wishedhe
could have seenSolomon’s
temple in its glory, Rome in its prosperity, and Paul preaching. I think the last
the grandestsight of the
three. Oh, to have heard him speak!It might have shamedus into deeper
tones of earnestness.Though, I
suppose, his oratory was not very astonishing as mere rhetoric, for some said
his speechwas contemptible, yet it must have been wonderfully powerful upon
the heart, for it abounded in sighs and tears and
other tokens of evident emotion. Besides, his awful intensity of look and tone
must have made his discourses irresistible. He would never have written as he
has done in his epistles, if he had been one who
could speak with icicles hanging about his lips. He must have spokenfrom a
burning heart which shot
forth red-hot bolts of fiery words. He poured his language out like lava from a
volcano, from the flaming
furnace of his soul. Therefore his sentences burned their way into the hearts
of those who heard him.
Brother, if you are calledto preachthe gospel, letPaul be your model. I
reckonthat we never preach
aright unless we pour out our inmost soul. And unless we long and hunger and
thirst for the conversion
of our hearers, we might as well be in bed and asleep. We shall teachthem to
be indifferent if we ourselves are indifferent. If it will satisfyus to read
through a little essayorto speak a few godly words
without heart and life, we are not calledto the ministry, we are not sent, for
we feel no woe upon us. We

have not the anointing, for the live coalfrom off the altar has never blistered
our lips. John Bunyan says
that he often felt while preaching, that he would give up his own salvationfor
the salvationof his hearers, and I pity the man who has not felt the same. To
preach with the harps of angels ringing in your
ears, anxious that all your hearers should stand at lastamong the elect
company above, or to preachwith
the groans ofhell rising in your ears and piercing your heart, anxious beyond
all things that no man who
listens to your voice should ever come into that place of torment—this is the
Pauline style. The style of
Demosthenes,the manner of Cicero, the method of the forum—these are
nothing. Commend me to the
eloquence of Paul and to the oratory of his Master, for Paul was a great
preacherbecause he caught his
Master’s spirit and spoke in the manner of Him of whom they said of old,
“Neverman spoke like this
Man.”
Now, coming to the text and dwelling upon it, I shall want to notice first, the
persons about whom
Paul felt the anxiety which he expresses. Then, secondly, we shall look further
into the characterof that
anxiety. And lastly, we shall dwell awhile upon the excellence ofeachone of us
feeling just as Paul did,
for a thousand goodresults would follow if Godthe Spirit would bring us to
the same condition of heart.
I. First, then, WHO ARE THESE PEOPLE FOR WHOM PAUL WAS
ANXIOUS BEYOND

MEASURE AND OUT OF BOUNDS?
To begin with, they were his worstenemies. The name of Paul brought the
blood into the face of a
Jew. He spat in rage. More than forty of them had bound themselves with an
oath that they would slay
him, and the whole company of the circumcisedseemed, whereverhe went, to
be moved by the same
impulse. He frequently gatheredlarge congregations ofGentiles, who
attended to him earnestly, but the
Jews stirred up riots and mobs, and frequently, he was in danger of his life
from them. They detested
him, regarding him as an accursedapostate from the faith of his fathers.
Remembering how earnesthe
had been againstChrist, they could not believe in his sincerity when he
became a Christian, or, if they
did, they hated him as a fanatic whose delusion was mischievous beyond
measure. His generous retaliationwas to pray for them, no, more, to carry the
whole nation on his heart as a burden. “I have continual
heaviness,” says he, “andsorrow of heart for my kinsmen according to the
flesh.”
Now, if any of you in following Christ, should meet with opposition, avenge it
in the same way.
Love most the man who treats you worst. If any man would kill you in his
anger, kill him with your loving prayers. If he strikes you on one cheek, turn
to him the other also, in submission and lift both hands
and eyes to heaven and cry, “Fatherforgive them, for they know not what
they do.” Never let oppressors

see your angerrise. They will observe your emotion and your grief, and they
will perceive that you are
naturally vexed and troubled, but let them also see that you bear them no
malice, but desire their welfare. I commend this to those who have a hard
fight for Christ in the workroom, in the midst of sneers
and jests. Neveruse the devil’s weapons, though they lie very handy and look
very suitable. Only use
Christ’s omnipotent weaponof love and so shall you be His disciples.
Sermon #1425 Concernfor Other Men’s Souls
Volume 24 Tell someone todayhow much you love Jesus Christ.
3
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Next, these people for whom Paul was in so much concernwere his kinsfolk
according to the flesh. It
is well said that charity must begin at home, for he that does not care for his
own household is worse
than a heathen and a publican. He, who does not desire the salvationof those
who are his own kin, “how
dwells the love of God in him?” Christianity is expansive, it makes the bosom
glow with love to all that
God has made, but at the same time, our love does not expand so as to lose
force and this is seenwhen it
turns its powertowards those who are nearesthome. Is your husband
unsaved? O woman, love him to
Christ! Is your child unconverted? O parent, pray that child to Christ! Are
your neighbors still out of

Christ? Lay them on your heart as an intercessorbefore Godon their
account, and cease notto plead till
they are saved. Think much of the heathen. By all means regard India and
China and the like, but do not
forgetNewingtonButts, Lambeth and Southwark, or whereverelse it is your
lot to live. Next to your
homes, let your ownneighborhoods be first of all considered, and then your
country, for all Englishmen
are kin. Whereverwe wander we are proud of our common country, and like
the Romans of old, we are
somewhatquick to make known our citizenship. Therefore, let us never cease
to plead for this beloved
island and our kinsmen according to the flesh. Paul prayed for his
countrymen and never let us bear
within our bones, a soul so dead as to forgetour native land.
We may regardthose, for whom he prayed, in the next light, as persons of
greatprivileges, a very
important point. They had privileges by birth—“who are Israelites.” Manyof
you are highly favored.
You are not Israelites, but you are the children of godly parents, which is
much the same thing. Almost
the first sound you everheard from your mother’s lips was the voice of prayer
for you. You canremember when you were takenfor the first time, to the
house of prayer, when, perhaps, you did not understand anything, but still,
your godly friends thought it well that you should sit in your earliestdays in
the
courts of the Lord’s house. In that sense you are like the Jews. Youhave the
privilege of being born in

the midst of holy and gracious influences, an advantage not to be despised.
Those poorgutter children,
born we scarcelyknow where, who pine in poverty and breathe an
atmosphere of vice, whose young
ears are from the first so much acquainted with the voice of blasphemy that
they will never tingle should
the profanity of hell be let loose aroundthem. Those, I say, start in the race of
life under terrible disadvantages. And you, some of you, have had everything
in your favor. For you, the path of right is smooth
and there are many beckoning you to walk in it. And yet we tremble for you,
lest you, with other children of the kingdom, should be castout, while many
come from the eastand from the westand sit down
at the banquet of grace. If there are any people we ought to pray for above
others, it seems to me they
are the unconverted, who live in the light but will not see, who have the bread
of heaven upon the table
before them but will not eat, who have free grace and dying love sounding in
their ears, but yet refuse
the wondrous messageofgrace. Beloved, letus not rest unless we feela deep
concernfor those who
stand on a par with Israelites, since they have the privilege of being born
under a Christian roof.
The objects of Paul’s prayer had yet a higher privilege, for it is said, “to whom
pertains the adoption.” There was an outward adoption. “Israelis my first-
born,” says God. Israelenjoyed national advantages and we also, living in
such a land as this, possess innumerable gospelprivileges. Englandis, as
it were, the favorite of heaven. God has been pleasedto adopt the nation as
His child, giving it special

liberty, an open Bible, the free proclamationof the gospeland the church of
God in the midst of it to be
its light. To Israel belongedthe glory, too. That is to say, God had revealed
Himself in their midst from
the mercy seatin the bright light of the shekinah. And oh, in this very house of
prayer, I am sure I may
say it, the Lord has manifested His glory very wonderfully. How many
hundreds have been turned from
darkness to light in this place! At times the powerof God has been gloriously
revealed. It was so last
Sunday evening. We felt it; we distinctly recognizedit, and we are looking for
many to come forward to
declare what God did for souls on that occasion. Well, then, if you have seen
this glory, if you have
heard the glorious gospel, if you have felt in some degree the working of the
gracious Spirit and have
had some longings, some wishes, towards salvation, whata sad thing will it be
if after all, you should be
castaway!I fear that this will be true of many of you, and I have great
heaviness in my heart at the
thought.
And then they had the first hold of all the spiritual gifts which the Lord
bestowedupon the sons of
men. They had as it were, a monopoly of light and truth among them. The
Jewishpeople had been singu-
Concernfor Other Men’s Souls Sermon #1425
Tell someone todayhow much you love Jesus Christ. Volume 24

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larly favored. They had seenGod revealing His Son to them by types, by
priests, by sacrifices, by the
temple, by a thousand signs and marks. Verily the kingdom of God had come
very near to them. But the
privileges of the Jews were not greaterthan the privileges of men and women
who hear the gospelin
these days, for Christ is not so well seenin bleeding bulls and rams and hyssop
and scarletwoolas He is
seenin the preaching of the gospel. In the gospel, Godhas torn the veil and
made bare His heart to us in
the personof His dying Son. You have no longer to searchfor the mind of God
by mysterious hieroglyphs. It is written in plain letters and the wayfaring man
though a fool, need not err therein. You have
but to hear it and with the exercise ofan ordinary understanding, the letter of
its meaning may be comprehended. And if there is a willing heart, no matter
how small the capacityof the mind, there is intellect
enough to receive the saving truth. You do not now live in the moonlight of the
Jewishdispensation, but
you bask in the noontide sunlight of truth. God, who spoke to our fathers by
the prophets, has in these
last days spokento us by His Son, who is the express image of His person and
the brightness of His glory. “See that you refuse not Him that speaks.”
Becausewe fearyou may do so, our heart is heavy and we
have sorrow of heart for some of you. We are distressedfor you whose feelings
come and go like the

midnight meteor. Your case is one of such peril that we are deeply concerned
about you. O God, help all
Your servants to feel what a dreadful thing it will be for persons so highly
privileged to be lost forever.
I should not have completed the subject if I did not say that Paul had a great
concernfor these people
because he saw them living in the commissionof greatsin. Some of them were
exceedinglymoral and
the bulk of them extremely religious, and yet they were living in gross sin. Do
you know what is the
greatestofsins? It is to be at enmity with God. The most damning of iniquities
is to refuse Christ. Did
God send out of His bosom His only-begottenSon to die for men, and do men
rejectHim? Ah, this is
worse than rejecting the law, worse than rejecting the gospel, forit is a direct
personalinsult to the loving God—this rejecting the Son of God, His only Son,
His bleeding, dying Son. Here sin reaches its climax and surpasses itselfin
infamy.
These men rejectedChrist and set up their phylacteries, their paying of tithes
of anise and mint and
cumin, their fasting thrice in the week and I know not what trifles besides, in
insulting competition with
the Savior. In the same manner at this hour, many persons value their
external religiousness above faith
in Jesus. Theyattend to the ceremonies ofthis church or of the other, and
refuse the righteousness of
God in Jesus Christ. The greatestof sins lies there. You may as easilybe lost
religiously as irreligiously

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