Bible Commentaries

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 Romans 2:15 which see) "in the Holy Spirit."

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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).

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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 1:8 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.

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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 Romans 8:15. The glory (η δοξα). The Shekinah Glory of God (Romans 3:23) and used of Jesus in James 2:1. The covenants (α διαθηκα). Plural because renewed often (Genesis 6:18; Genesis 9:9; Genesis 15:18; Genesis 17:2; Genesis 17:7; Genesis 17:9; 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; Hebrews 9:6). The fathers (ο πατερες). The patriarchs (Acts 3:13; Acts 7:32).

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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 Romans 1:3. 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 Acts 20:28; Titus 2:13 for Paul's use of θεος applied to Jesus Christ.

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But it is not as though (ουχ οιον δε οτ). Supply εστιν after ουχ: "But it is not such as that," an old idiom, here alone in N.T. Hath come to nought (εκπεπτωκεν). Perfect active indicative of εκπιπτω, old verb, to fall out. For they are not all Israel, which are of Israel (ου γαρ παντες ο εξ Ισραηλ ουτο Ισραηλ). "For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel)." This startling paradox is not a new idea with Paul. He had already shown (Galatians 3:7-9) that those of faith are the true sons of Abraham. He has amplified that idea also in Romans 9:4. So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed. Seed of Abraham (σπερμα Αβρααμ). Physical descent here, but spiritual seed by promise in verse Romans 9:8. He quotes Genesis 21:12.

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The children of the promise (τα τεκνα της επαγγελιας). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" (τεκνα του θεου) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. Luke 3:8.

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A word of promise (επαγγελιας ο λογος ουτος). Literally, "this word is one of promise." Paul combines Genesis 18:10; Genesis 18:14 from the LXX.

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