Romans 9:4

Israelites "The absolute name, that which expressed the whole dignity and glory of a member of the theocratic nation, of the people in peculiar covenant with God, was Israelite." (Abp Trench, New Testament Synonyms.) It was thus distinguished from both Hebrewand Jew (Judœus,)of which (1) relates rather to language, and (2) to the national (rather than theocratic) difference between the People and the Gentiles.

the adoption See Exodus 4:22; Hosea 11:1; also Deuteronomy 14:1; Isaiah 63:16. Israel, as a nation, was taken into a relationship with God altogether peculiar, as to nearness and affection. See Hosea 11:8 for some wonderful utterances of the Divine Paternity. This son-ship was indeed (unlike that in ch. 8) of the massrather than of individuals. But it was a grant of high privilege and mercy.

the glory In the special sense of the Shechinah, the mysteriously visible manifestation of the Divine Presence "between the Cherubim" on the mercy-seat. See Exodus 25:22; Leviticus 16:2; Psalms 80:1; Psalms 99:1; Isaiah 37:16. It does not appear that this Light was perpetual;but anywise it was a pledge of sacred privilege and a means of communication entirely unique on earth. This Shechinahis, in the Targums, often used as a paraphrase for the Holy Name, and in Isaiah 6:1 the LXX have the phrase "glory of God" where the Hebrew has the Holy Name. This special reference of the word "glory" is more in keeping with the enumerationhere than any wider reference.

the covenants With Abraham, Moses, Levi, David. See Genesis 17:4; Genesis 17:11; Genesis 17:19; Exodus 31:16; Exodus 34:28; Malachi 2:4-5; Psalms 89:28; Psalms 89:34. The reference here is of course not(as in Galatians 4:24) to the Old and New Covenantsof Works and Grace respectively.

the giving of the law the Legislation. The privilegeof the possession of a Divine Code is dwelt on, Deuteronomy 4:8; Nehemiah 9:13-14.

the service The Gr. specially signifies the Temple-worship. Cp. Hebrews 9:1. The solemn round of ordinances, all "mysteriously meant," under the Old Covenant is specially remarkable in contrast to the comparative absence of detailed directions for worship under the New. The words "of God" are an explanatory addition in E. V.

the promises Of the Land, and of the Messiah. The latter promise was a possession of Israel in the sense that it was to be fulfilled exclusively through, though not exclusively for, Israel. See John 4:22. In Him who is "the Son of David, the Son of Abraham," (Matthew 1:1,) the great Fulfilment remains for ever a special glory of the ancient People. Here, as everywhere, St Paul looks to the Prophecies as a preeminent reality in the dealings of God with Man. To him they were no "national aspirations," but voices from eternity.