Verse
Context
Paul’s Concern for the Jews
4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. 5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
Sermons
Warren Wiersbe
William MacDonald
J. Glyn Owen
James K. Boswell
R.A. Torrey
A.W. PinkSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Whose are the fathers - Abraham, Isaac, Jacob, Joseph, the twelve patriarchs, Moses, Joshua, Samuel, David, etc., etc., without controversy, the greatest and most eminent men that ever flourished under heaven. From these, is an uninterrupted and unpolluted line, the Jewish people had descended; and it was no small glory to be able to reckon, in their genealogy, persons of such incomparable merit and excellency. And of whom, as concerning the flesh Christ came - These ancestors were the more renowned, as being the progenitors of the human nature of the Messiah. Christ, the Messiah, κατα σαρκα, according to the flesh, sprang from them. But this Messiah was more than man, he is God over all; the very Being who gave them being, though he appeared to receive a being from them. Here the apostle most distinctly points out the twofold nature of our Lord - his eternal Godhead and his humanity; and all the transpositions of particles, and alterations of points in the universe, will not explain away this doctrine. As this verse contains such an eminent proof of the deity of Christ, no wonder that the opposers of his divinity should strive with their utmost skill and cunning to destroy its force. And it must be truly painful to a mind that has nothing in view but truth, to see the mean and hypocritical methods used to elude the force of this text. Few have met it in that honest and manly way in which Dr. Taylor, who was a conscientious Arian, has considered the subject. "Christ," says he, "is God over all, as he is by the Father appointed Lord, King, and Governor of all. The Father hath committed all judgement to the Son, Joh 5:22; has given all things into his hands, Mat 28:18; he is Lord of all, Act 10:36. God has given him a name above every name, Phi 2:9; above every name that is named, not only in this world, but also in that which is to come; and has put all things (himself excepted, Co1 15:27) under his feet and given him to be head over all things, Eph 1:21, Eph 1:22. This is our Lord's supreme Godhead. And that he is ευλογητος, blessed for ever, or the object of everlasting blessing, is evident from Rev 5:12, Rev 5:13 : Worthy is the Lamb that was slain to receive power - and blessing and honor be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Thus it appears the words may be justly applied to our blessed Lord." Notes, p. 329. Yes, and when we take other scriptures into the account, where his essential Godhead is particularly expressed, such as Col 1:16, Col 1:17 : For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created By him, and For him: and he is Before all things, and By him do all things consist; we shall find that he is not God by investiture or office, but properly and essentially such; for it is impossible to convey in human language, to human apprehension, a more complete and finished display of what is essential to Godhead, indivisible from it, and incommunicable to any created nature, than what is contained in the above verses. And while these words are allowed to make a part of Divine revelation, the essential Godhead of Jesus Christ will continue to be a doctrine of that revelation. I pass by the groundless and endless conjectures about reversing some of the particles and placing points in different positions, as they have been all invented to get rid of the doctrine of Christ's divinity, which is so obviously acknowledged by the simple text; it is enough to state that there is no omission of these important words in any MS. or version yet discovered.
Jamieson-Fausset-Brown Bible Commentary
Whose are the fathers--here, probably, the three great fathers of the covenant--Abraham, Isaac, and Jacob--by whom God condescended to name Himself (Exo 8:6, Exo 8:13; Luk 20:37). and--most exalted privilege of all, and as such, reserved to the last. of whom as concerning the flesh--(See on Rom 1:3). Christ came--or, "is Christ" who is over all, God--rather, "God over all." blessed for ever. Amen--To get rid 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 doxology to the Father--"God who is over all be blessed for 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" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," Psa 68:35; "Blessed be the Lord God, the God of Israel," Psa 72:18). Besides, any such 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 connection with 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 doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In Co2 11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare Rom 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 ablest modern critics concur [BENGEL, THOLUCK, STUART, OLSHAUSEN, PHILIPPI, ALFORD, &c.]
John Gill Bible Commentary
Not as though the word of God hath taken none effect,.... Or "it is not possible indeed that the word of God should fall"; see Sa1 3:10; This the apostle says, partly to relieve his own mind pressed with sorrow, and partly to obviate an objection some might make, or prevent any mistake any might be ready to go into; as though from what he suggested that what God had said concerning the people of the Jews, was made void and without effect: for whether by the "word of God" are meant, the Scriptures in general, the prophecies of the Old Testament, these were now about to have their accomplishment, in the rejection of the Jews, and in the conversion of the Gentiles; or whether by it is designed the Gospel, this, as preached both by Christ and his apostles, had had its effect upon God's chosen ones among that people; it was become the power of God unto salvation, to the Jew first: or rather by it may be intended, God's word of promise to Abraham, that he would be a God to him, and to his seed after him; and that he and they should be heir of the world, of this and of that which is to come; particularly the heavenly inheritance, which he gave to him by promise; this was not made void, or had taken none effect: for this was made only to Abraham and his spiritual seed; and therefore though his carnal seed believed not, and for their unbelief should be cut off, this did not make the faith, or faithfulness of God of none effect: for they are not all Israel, which are of Israel; that is, they which are the descendants of the patriarch Jacob, whose name was Israel; or who are of the Israelitish nation, of the stock of Israel, belonging to that people; they are not all , "the Israel", by way of emphasis, as in Psa 25:22, or the "Israel of God", Gal 6:16, the Israel whom Jehovah the Father has chosen for a peculiar people; which Christ has redeemed from all their iniquities; which the Spirit of God calls with an holy calling, by special grace, to special privileges; the seed of Israel who are justified in Christ, whose iniquities are so pardoned and done away, that when they are sought for they shall not be found, and who are saved in the Lord with an everlasting salvation: or in other words, though they are "Israel after the flesh", Co1 10:18, yet not after the Spirit; though they are by nation Israelites, they are not Israelites "indeed", as Nathanael was, Joh 1:47; they are Jews outwardly, not inwardly; they have not all principles of grace, uprightness, and sincerity in them: now to these spiritual Israelites, or seed of Abraham, were the word of God, the promises of God concerning spiritual and eternal things made, and upon these they had their effect; and therefore it could not be said that the word of God had taken none effect; though the whole body of Israel after the flesh were cut off and rejected. Some copies, and the Vulgate Latin version, read, "who are Israelites"; and the Ethiopic version, "they are not all Israel who came out of Egypt".
Tyndale Open Study Notes
9:5 Christ came from the people of Israel, and God first made his promises of salvation to them.
Paul’s Concern for the Jews
4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. 5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
- Scripture
- Sermons
- Commentary
Just the Name We Need
By Warren Wiersbe4.2K36:13MAT 1:18MRK 16:20JHN 1:18JHN 20:28ACT 20:28ROM 9:5In this sermon, the preacher emphasizes the importance of recognizing God's presence in the sorrows of life. He encourages listeners to trust in God as their shepherd and not fear the future or present. The preacher also highlights the sacrifice of Jesus on the cross, where for a moment, God was not with him, but ultimately brought about salvation. The sermon concludes with the reminder that God is with believers in their service for the Lord, fulfilling a purpose in their lives.
Election and Reprobation #13 Concerning Jacob and Esau
By John Calvin1.4K1:05:15GEN 27:31ISA 55:6MAT 6:33ROM 9:52CO 6:2GAL 1:8In this sermon, John Calvin focuses on the story of Isaac and his submission to the will of God. He emphasizes the importance of maintaining a good reputation and not being ashamed to change one's ways when necessary. Calvin warns against hardening oneself in obstinacy and urges listeners to abstain from doing any harm to those whom God has chosen. He also encourages believers to help and support the children of God, even if there is no worldly reward, as their ultimate reward is in heaven.
The Diety of Christ
By William MacDonald1.3K53:32Diety Of ChristMAT 6:33JHN 1:1JHN 5:19ROM 9:5In this sermon, the speaker emphasizes the importance of being proficient in using the Word of God to defend the deity of Jesus Christ. He encourages listeners to have at least five or six verses readily available to support this belief. The speaker highlights John 1:1 as a key verse that teaches the deity of Jesus, emphasizing His eternity and equality with God. He also warns against the deceptive tactics of those who deny this truth and emphasizes the power of using Scripture as a weapon in defending the faith.
Diety of Christ
By J. Glyn Owen1.2K45:49ChristMAT 16:15MAT 22:41JHN 20:28ROM 9:5TIT 2:13HEB 1:82PE 1:1In this sermon, the preacher discusses the deity of Jesus Christ. He emphasizes that Jesus claimed to be divine in an absolute sense, a belief that sets Christianity apart from other religions. The preacher explains that the Christian view of God includes a personal God who is the creator, ruler, infinite, eternal, and unchangeable. He argues that when it comes to Jesus, these attributes do not need to be detracted or taken away, but rather can be attributed to Him. The preacher also acknowledges the mystery surrounding the concept of the Trinity, but asserts that it is a fundamental belief in Christianity.
Highlights From Isaiah 9:-04 God in His Person
By James K. Boswell88440:47ISA 43:2MAT 28:20JHN 14:27ROM 9:51TI 3:16HEB 1:21JN 5:20In this sermon, the speaker discusses the concept of God's plan for believers and how he is seeking to transform them into the image of his son, Jesus. The speaker emphasizes that God has a five-step plan for believers, which includes predestination, calling, justification, and glorification. The speaker also shares personal anecdotes and stories to illustrate the power and presence of God in difficult times. The sermon concludes with the message that believers are more than conquerors through Christ and that God's plan includes his provision and power for daily victorious living.
The Deity of Jesus Christ
By R.A. Torrey2Faith in JesusThe Deity of ChristMAT 22:41JHN 10:30JHN 14:1JHN 14:9JHN 20:28ROM 9:5COL 2:9TIT 2:13HEB 1:8REV 1:17R.A. Torrey emphasizes the centrality of Jesus Christ in Christianity, posing the critical question of His true nature: Is Jesus Christ God? He argues that a correct understanding of Christ's deity is essential for sound faith, asserting that the Bible provides overwhelming evidence of Jesus' divine nature through His names, attributes, and the worship He receives. Torrey highlights that Jesus possesses divine attributes such as omnipotence and omniscience, and fulfills divine offices like creation and judgment, thus affirming His status as God. He warns against modern interpretations that dilute the traditional understanding of Christ's divinity, urging believers to hold firm to the truth of Jesus as God manifest in the flesh.
The Gospel of John
By A.W. Pink1The Deity of ChristThe Uniqueness of John's GospelJHN 1:1JHN 3:16JHN 10:30JHN 14:6JHN 17:5JHN 20:31ROM 9:5COL 1:16TIT 2:13HEB 1:3A.W. Pink explores the distinctiveness of the Gospel of John, emphasizing its elevated tone and focus on the divine nature of Christ, contrasting it with the other three Gospels that present Him in human contexts. He highlights that John's Gospel is uniquely concerned with the spiritual relationships of believers and the deity of Christ, asserting that it reveals Jesus as the Son of God and the Creator. Pink notes that the Gospel's structure and themes reflect a divine purpose, showcasing the absolute deity of Christ through various testimonies and miracles. He also discusses the absence of certain events found in the other Gospels, which aligns with John's focus on the divine rather than the earthly aspects of Jesus' ministry. Ultimately, Pink calls for reverent contemplation of the profound truths presented in this Gospel.
Of Christ's Blessing His People as a Priest.
By John Gill0Christ's PriesthoodDivine BlessingsGEN 22:18NUM 6:24PSA 32:1ECC 3:14MAT 25:34JHN 17:2ACT 3:25ROM 9:5EPH 1:3HEB 7:6John Gill expounds on Christ's role as a priest who blesses His people, emphasizing that unlike the Old Testament priests who could only pray for blessings, Christ actively confers them. He illustrates that this blessing was promised to Abraham and prefigured in Melchizedek, highlighting that Christ's blessings encompass justification, adoption, and eternal life. Gill asserts that these blessings are not only spiritual but also eternal and irrevocable, secured in the covenant of grace. He emphasizes that all who are chosen and given to Christ are recipients of these blessings, which are rooted in His divine nature and mediatorial role. Ultimately, Christ's blessings are comprehensive, addressing both the spiritual and eternal needs of His people.
Concerning the Messiah's Lineage and Descent.
By John Gill0Prophecy FulfillmentMessiah's LineageISA 11:1JER 30:21MAT 1:1MAT 22:42LUK 1:27LUK 2:3JHN 4:22ACT 13:23ROM 9:5HEB 7:14John Gill discusses the lineage and descent of the Messiah, emphasizing that He was prophesied to arise from the nation of Israel, specifically from the tribe of Judah and the house of David. He highlights that the Messiah's identity is rooted in Old Testament prophecies, which affirm that Jesus fulfills these requirements as a descendant of Abraham, Judah, and David. Gill argues against claims that the Messiah could come from other nations or tribes, asserting that Jesus' lineage is crucial to His role as the Savior. He also addresses misconceptions regarding the genealogy of Jesus, clarifying that both Mary and Joseph were of David's line, thus legitimizing Jesus' claim to the throne. Ultimately, Gill underscores the significance of Jesus' heritage in establishing His authority and identity as the Messiah.
Continue
By H.J. Vine0DEU 7:7JHN 15:9JHN 16:27ROM 8:37ROM 9:5EPH 5:251JN 3:141JN 4:19H.J. Vine preaches on the importance of abiding in the love of Christ, emphasizing that continuing in His love is different from focusing on our love for Him. The Spirit encourages us in Christ's love, which begets love in our hearts, leading to joy and progress in Him. By abiding in Christ's love, we can navigate through doctrinal and ecclesiastical challenges, fulfilling other instructions given to the redeemed. The love of Christ, both collectively for believers and individually, is a present and victorious love that we are urged to cherish and continue in, finding fullness of joy and satisfaction despite present sufferings.
The Incarnation
By Ian Paisley0MAT 1:25MRK 16:9ACT 8:37ROM 9:51TI 3:16Ian Paisley emphasizes the importance of upholding the integrity and accuracy of the Authorized Version of the Bible, pointing out discrepancies and doctrinal changes in modern translations like the New International Version (NIV) that dilute the truths of God's Word. By comparing specific verses and footnotes, he highlights how the NIV alters key passages that testify to the deity of Christ and other foundational doctrines, urging believers to be discerning in their choice of Bible translations to safeguard the purity of biblical teachings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Whose are the fathers - Abraham, Isaac, Jacob, Joseph, the twelve patriarchs, Moses, Joshua, Samuel, David, etc., etc., without controversy, the greatest and most eminent men that ever flourished under heaven. From these, is an uninterrupted and unpolluted line, the Jewish people had descended; and it was no small glory to be able to reckon, in their genealogy, persons of such incomparable merit and excellency. And of whom, as concerning the flesh Christ came - These ancestors were the more renowned, as being the progenitors of the human nature of the Messiah. Christ, the Messiah, κατα σαρκα, according to the flesh, sprang from them. But this Messiah was more than man, he is God over all; the very Being who gave them being, though he appeared to receive a being from them. Here the apostle most distinctly points out the twofold nature of our Lord - his eternal Godhead and his humanity; and all the transpositions of particles, and alterations of points in the universe, will not explain away this doctrine. As this verse contains such an eminent proof of the deity of Christ, no wonder that the opposers of his divinity should strive with their utmost skill and cunning to destroy its force. And it must be truly painful to a mind that has nothing in view but truth, to see the mean and hypocritical methods used to elude the force of this text. Few have met it in that honest and manly way in which Dr. Taylor, who was a conscientious Arian, has considered the subject. "Christ," says he, "is God over all, as he is by the Father appointed Lord, King, and Governor of all. The Father hath committed all judgement to the Son, Joh 5:22; has given all things into his hands, Mat 28:18; he is Lord of all, Act 10:36. God has given him a name above every name, Phi 2:9; above every name that is named, not only in this world, but also in that which is to come; and has put all things (himself excepted, Co1 15:27) under his feet and given him to be head over all things, Eph 1:21, Eph 1:22. This is our Lord's supreme Godhead. And that he is ευλογητος, blessed for ever, or the object of everlasting blessing, is evident from Rev 5:12, Rev 5:13 : Worthy is the Lamb that was slain to receive power - and blessing and honor be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Thus it appears the words may be justly applied to our blessed Lord." Notes, p. 329. Yes, and when we take other scriptures into the account, where his essential Godhead is particularly expressed, such as Col 1:16, Col 1:17 : For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created By him, and For him: and he is Before all things, and By him do all things consist; we shall find that he is not God by investiture or office, but properly and essentially such; for it is impossible to convey in human language, to human apprehension, a more complete and finished display of what is essential to Godhead, indivisible from it, and incommunicable to any created nature, than what is contained in the above verses. And while these words are allowed to make a part of Divine revelation, the essential Godhead of Jesus Christ will continue to be a doctrine of that revelation. I pass by the groundless and endless conjectures about reversing some of the particles and placing points in different positions, as they have been all invented to get rid of the doctrine of Christ's divinity, which is so obviously acknowledged by the simple text; it is enough to state that there is no omission of these important words in any MS. or version yet discovered.
Jamieson-Fausset-Brown Bible Commentary
Whose are the fathers--here, probably, the three great fathers of the covenant--Abraham, Isaac, and Jacob--by whom God condescended to name Himself (Exo 8:6, Exo 8:13; Luk 20:37). and--most exalted privilege of all, and as such, reserved to the last. of whom as concerning the flesh--(See on Rom 1:3). Christ came--or, "is Christ" who is over all, God--rather, "God over all." blessed for ever. Amen--To get rid 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 doxology to the Father--"God who is over all be blessed for 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" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," Psa 68:35; "Blessed be the Lord God, the God of Israel," Psa 72:18). Besides, any such 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 connection with 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 doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In Co2 11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare Rom 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 ablest modern critics concur [BENGEL, THOLUCK, STUART, OLSHAUSEN, PHILIPPI, ALFORD, &c.]
John Gill Bible Commentary
Not as though the word of God hath taken none effect,.... Or "it is not possible indeed that the word of God should fall"; see Sa1 3:10; This the apostle says, partly to relieve his own mind pressed with sorrow, and partly to obviate an objection some might make, or prevent any mistake any might be ready to go into; as though from what he suggested that what God had said concerning the people of the Jews, was made void and without effect: for whether by the "word of God" are meant, the Scriptures in general, the prophecies of the Old Testament, these were now about to have their accomplishment, in the rejection of the Jews, and in the conversion of the Gentiles; or whether by it is designed the Gospel, this, as preached both by Christ and his apostles, had had its effect upon God's chosen ones among that people; it was become the power of God unto salvation, to the Jew first: or rather by it may be intended, God's word of promise to Abraham, that he would be a God to him, and to his seed after him; and that he and they should be heir of the world, of this and of that which is to come; particularly the heavenly inheritance, which he gave to him by promise; this was not made void, or had taken none effect: for this was made only to Abraham and his spiritual seed; and therefore though his carnal seed believed not, and for their unbelief should be cut off, this did not make the faith, or faithfulness of God of none effect: for they are not all Israel, which are of Israel; that is, they which are the descendants of the patriarch Jacob, whose name was Israel; or who are of the Israelitish nation, of the stock of Israel, belonging to that people; they are not all , "the Israel", by way of emphasis, as in Psa 25:22, or the "Israel of God", Gal 6:16, the Israel whom Jehovah the Father has chosen for a peculiar people; which Christ has redeemed from all their iniquities; which the Spirit of God calls with an holy calling, by special grace, to special privileges; the seed of Israel who are justified in Christ, whose iniquities are so pardoned and done away, that when they are sought for they shall not be found, and who are saved in the Lord with an everlasting salvation: or in other words, though they are "Israel after the flesh", Co1 10:18, yet not after the Spirit; though they are by nation Israelites, they are not Israelites "indeed", as Nathanael was, Joh 1:47; they are Jews outwardly, not inwardly; they have not all principles of grace, uprightness, and sincerity in them: now to these spiritual Israelites, or seed of Abraham, were the word of God, the promises of God concerning spiritual and eternal things made, and upon these they had their effect; and therefore it could not be said that the word of God had taken none effect; though the whole body of Israel after the flesh were cut off and rejected. Some copies, and the Vulgate Latin version, read, "who are Israelites"; and the Ethiopic version, "they are not all Israel who came out of Egypt".
Tyndale Open Study Notes
9:5 Christ came from the people of Israel, and God first made his promises of salvation to them.