SEV Biblia, Chapter 9:5
cuyos son los padres, y de los cuales es el Cristo segn la carne, el cual es Dios sobre todas las cosas, bendito por los siglos. Amn.
Clarke's Bible Commentary - Romans 9:5
Verse 5. Whose are the fathers] Abraham, Isaac, Jacob, Joseph, the twelve patriarchs, Moses, Joshua, Samuel, David, &c., &c., 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, kata sarka, 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, John v. 22; has given all things into his hands, Matt. xxviii. 18; he is Lord of all, Acts x. 36.
God has given him a name above every name, Phil. ii. 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, 1 Cor. xv. 27) under his feet and given him to be head over all things, Eph. i. 21, 22. This is our Lord's supreme Godhead. And that he is euloghtov, blessed for ever, or the object of everlasting blessing, is evident from Rev. v. 12, 13: Worthy is the Lamb that was slain to receive power-and blessing and honour 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. i. 16, 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.
John Gill's Bible Commentary
Ver. 5. Whose are the fathers , etc..] Abraham, Isaac, and Jacob; for, according to the Jewish writers, they call none in Israel twba , 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 descent from 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 seed of David, and the son of Mary; hence the Messiah is called laryd ahym , the Messiah or Christ of Israel f170 : who is described as over all , angels and men, being the creator, upholder, and governor of them; and as having another nature, a divine one, being God , truly and properly God, blessed for evermore ; in himself, and to be blessed and praised by all creatures. The apostle alludes to that well known periphrastic name of God so much used by the Jews, awh wrb wdqh , the holy, blessed God; 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 concern for these people; it filled him with heaviness and sorrow of heart, when he considered, that persons who had been partakers of such favours, and especially the last, that the Messiah should spring from them, be born of them, and among them, and yet that they should be given up to ruin and destruction.
Matthew Henry Commentary
Verses 1-5 - Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electin love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightene and 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 coul 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. They had long been professed worshipper of Jehovah. The law, and the national covenant which was grounde thereon, belonged to them. The temple worship was typical of salvatio by the Messiah, and the means of communion with God. All the promise concerning Christ and his salvation were given to them. He is not onl over all, as Mediator, but he is God blessed for ever.
Greek Textus Receptus
ων 3739 R-GPM οι 3588 T-NPM πατερες 3962 N-NPM και 2532 CONJ εξ 1537 PREP ων 3739 R-GPM ο 3588 T-NSM χριστος 5547 N-NSM το 3588 T-NSN κατα 2596 PREP σαρκα 4561 N-ASF ο 3588 T-NSM ων 5607 5752 V-PXP-NSM επι 1909 PREP παντων 3956 A-GPN θεος 2316 N-NSM ευλογητος 2128 A-NSM εις 1519 PREP τους 3588 T-APM αιωνας 165 N-APM αμην 281 HEB
Vincent's NT Word Studies
5. Of whom (ex wn). 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 blessed for ever (o wn epi pantwn Qeov euloghtov eiv touv aiwnav). 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. God who is over all be blessed for ever; thus making the words God, etc., a doxology: others, with the comma, the Christ, who is over all, God blessed forever; i.e., Christ is God (For minor variations see margin of Rev.) 51 Amen. See on Apoc. i. 6.
Robertson's NT Word Studies
9:5 {Of whom} (ex hwn). Fourth relative clause and here with ex and the ablative. {Christ} (ho cristos). The Messiah. {As concerning the flesh} (to kata sarka). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in #1:3f. {Who is over all, God blessed for ever} (ho on epi pantwn qeos eulogetos). A clear statement of the deity of Christ following the remark about his humanity. this is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See #Ac 20:28; Tit 2:13 for Paul's use of qeos applied to Jesus Christ.
