A.T. Robertson Commentary Romans 9
A.T. Robertson Commentary
Romans 9
A.T. Robertson Commentary
Romans 9
"I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit," — Romans 9:1 (ASV)
In Christ (εν Χριστω). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (συνμαρτυρουσης, genitive absolute as in 2:15 which see) "in the Holy Spirit."
"that I have great sorrow and unceasing pain in my heart." — Romans 9:2 (ASV)
Sorrow (λυπη). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam).
Unceasing pain in my heart (αδιαλειπτος οδυνη τη καρδια). Like angina pectoris. Οδυνη is old word for consuming grief, in N.T. only here and and 1 Timothy 6:10.
Unceasing (αδιαλειπτος). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and 2 Timothy 1:3. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).
"For I could wish that I myself were anathema from Christ for my brethren`s sake, my kinsmen according to the flesh:" — Romans 9:3 (ASV)
I could wish (ηυχομην). Idiomatic imperfect, "I was on the point of wishing." We can see that ευχομα (I do wish) would be wrong to say. Αν ηυχομην would mean that he does not wish (conclusion of second class condition). Αν ηυχομην would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, Grammar, p. 886).
Anathema (αναθεμα). See for this word as distinct from αναθημα (offering) 1 Corinthians 12:3; Galatians 1:8f. I myself (αυτος εγω). Nominative with the infinitive εινα and agreeing with subject of ηυχομην.
According to the flesh (κατα σαρκα). As distinguished from Paul's Christian brethren.
"who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service [of God], and the promises;" — Romans 9:4 (ASV)
Who (οιτινες). The very ones who, inasmuch as they.
Israelites (Ισραηλειτα). Covenant name of the chosen people.
Whose (ων). Predicate genitive of the relative, used also again with ο πατερες. For "the adoption" (η υιοθεσια) see 8:15.
The glory (η δοξα). The Shekinah Glory of God (3:23) and used of Jesus in Jas 2:1.
The covenants (α διαθηκα). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; 17:2,7,9; Exodus 2:24).
The giving of the law (η νομοθεσια). Old word, here only in N.T., from νομος and τιθημ.
The service (η λατρεια). The temple service (Hebrews 9:1,6).
The fathers (ο πατερες). The patriarchs (Acts 3:13; Acts 7:32).
"whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen." — Romans 9:5 (ASV)
Of whom (εξ ων). Fourth relative clause and here with εξ and the ablative.
Christ (ο Χριστος). The Messiah.
As concerning the flesh (το κατα σαρκα). 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 (ο ον επ παντων θεος ευλογητος). 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 σαρκα (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Ac 20:28; Titus 2:13 for Paul's use of θεος applied to Jesus Christ.
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