Romans 9:5

The fathers. — The patriarchs — Abraham, Isaac, and Jacob.

Who is over all, God blessed for ever. — These words are a well-known subject for controversy. Trinitarian and English interpreters, as a rule, take them with the punctuation of the Authorised version, as referring to Christ. Socinian interpreters, with some of the most eminent among the Germans, put a full stop after “came,” and make the remainder of the verse a doxology addressed to God, “Blessed for ever be God, who is over all.” Both ways are possible. The question is, Which is the most natural and probable? and this is to be considered, putting altogether on one side prepossessions of every kind. We are not to read meaning into Scripture, but to elicit meaning from it. The balance of the argument stands thus: — (1) The order of the words is somewhat in favour of the application to Christ. If the clause had really been a formal doxology, the ascription of blessing would more naturally have come at the beginning in Greek as in English, “Blessed be God,” &c. (2) The context is also somewhat in favour of this application. The break in the form of the sentence becomes rather abrupt on the other hypothesis, and is not to be quite paralleled. Intruded doxologies, caused by a sudden access of pious feeling, are not uncommon in the writings of St. Paul, but they are either worked into the regular order of the sentence, as in Romans 1:25; Galatians 1:5, or else they are formally introduced as in 2 Corinthians 11:31; 1 Timothy 1:17. (3) But on the other hand, to set somewhat decidedly against this application, is the fact that the words used by the Apostle, “Who is over all,” and the ascription of blessing in all other places where they occur, are referred, not to Christ, but to God. (Comp. Romans 1:25; 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; Ephesians 4:6.) There is, indeed, a doxology addressed to Christ in 2 Timothy 4:18; it should, however, be remembered that the Pauline origin of that Epistle has been doubted by some, though it is also right to add that these doubts do not appear to have any real validity. The title “God” does not appear to be elsewhere applied to our Lord by St. Paul, though all the attributes of Godhead are ascribed to Him: e.g., in Philippians 2:6 et seq., Colossians 1:15 et seq. In 1 Timothy 3:16, which would be an apparent exception, the true reading is, * Who was manifested,” and not “God was manifested.” On the other hand, St. John certainly makes use of this title, not only in John 1:1; John 20:28, but also in the reading, adopted by many, of John 1:18, “God only begotten” for “Only begotten Son.” Weighing the whole of the arguments against each other, the data do not seem to be sufficient to warrant a positive and dogmatic conclusion either way. The application to our Lord appears perhaps a little the more probable of the two. More than this cannot be said. Nor is a stronger affirmation warranted by any considerations resting on the division of authorities.