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.
