Romans 9:5

Romans 9:5. Whose are the fathers. Persons are now introduced: the whole line of patriarchs and prophets were types of Christ, who is next named, as the crowning glory and privilege of Paul's nation.

Of whom is Christ according to the flesh. The original is peculiar, suggesting a limitation, or, antithesis: as far as concerns the flesh, i.e., His human nature, as in chap. Romans 1:3.

Who is over all, etc. The natural connection of this clause is with what precedes, especially since the last expression used suggests an antithesis. Accordingly, this has usually been referred to Christ, as defining what He is, other than ‘according to the flesh.' As, however, our earliest manuscripts are without punctuation, some editors and commentators, prominent among whom are Tischendorf (8 th ed.) and Meyer, separate this from what precedes, taking it as a doxology. This would require one of the following translations: ‘He who is over all, God, be (or, is) blessed for ever,' adopted by Reiche, Van Hengel, and others, or ‘He who is God over all (be) blessed forever,' adopted by Meyer and others. (Another view sets a period after ‘over all,' including in the doxology only the words, ‘God be blessed for ever.') Any one of these explanations is possible, and would be preferable to the usual one, if it were proven that the word ‘God,' standing without the article, as here, is never applied to Christ in the New Testament. But Meyer not only admits that john thus applies it, but that Paul also might have done so, ‘by virtue of his essential agreement in substance with the Christology of John' (Meyer, Romans, ii. 118). The objection he raises is that Paul has never done so. After renewed investigation of the subject we feel constrained to say that this is the only objection that is even plausible, and that it is clearly outweighed by the many considerations to be presented in favor of the usual punctuation. (1) We say ‘usual punctuation,' for in all the authorities which can give evidence on a matter of punctuation (manuscripts, versions, and fathers), the unanimity is very remarkable. All the early writers accepted this view of the meaning, with the single exception of Theodore of Mopsuestia. (2.) Moreover, ‘the doxology would be unmeaning and frigid in the extreme. It is not the habit of the Apostle to break out into irrelevant ascriptions or praise; and certainly there is here nothing in the immediate context requiring one' (Alford). (3.) Furthermore, in all such doxologies, as the other view would make of this, the word ‘Blessed' stands first. (4.) The words ‘who is' would be unnecessary if this were a doxology. (5.) As regards the objection drawn from Paul's usage, we may not only cite such passages as Colossians 1:15, etc., but argue that for this Apostle not to have added something in regard to the Divine nature of Christ would be far more unlike him than for him to have once expressed himself in terms which agree, not only with the expressions of John, but also with his own statements. It should be added, that even if the clause be taken as a doxology, the Divinity of Christ is not thereby proven unscriptural; while on the other hand, if the usual view be correct, there is no room for a denial of that doctrine. Paul could not have been ignorant of the great question of the Master, which soon became the question of the Church, ‘What think ye of Christ? whose Son is he?' (Matthew 22:42.) Is it likely that he could so express himself as to mislead the vast majority of Christians on that point? ‘It therefore does not seem to us at all doubtful, that Paul here indicates, as the crown of all the prerogatives accorded to Israel, that of having produced for the world the Christ, who now, exalted above all things, is God blessed for ever' (Godet).

As regards details: ‘over all' seems to refer to all things, not to the exclusion of persons (comp. Ephesians 1:21-23, and similar passages). ‘Who is' points to the present exalted condition of the Incarnate Lord.

God. The words ‘over all' should not be joined with this, as is done by many of those who could find here a doxology to God the Father Almighty. Such an idea would have been expressed in another form from that here used.

Blessed for ever. ‘The expression “Blessed for ever” is twice besides used by St. Paul, and each time unquestionably not in an ascription of praise, but in an assertion regarding the subject of the sentence. The places are, chap. Romans 1:25, and 2 Corinthians 11:31: whereas he uses the phrase “Blessed be God” as an ascription of praise without joining “for ever”‘ (Alford).

Amen. This conclusion is appropriate in either view of the passage. For if this is indeed the only place where Paul directly calls Christ ‘God,' the mention of this coming privilege of Israel might well be regarded as an act of worship, to which he devoutly adds: Amen.