Movatterモバイル変換

Romans 9:6
Not as though the word of God hath taken none effect. For theyare not all Israel, which are of Israel:

Genesis 32:28
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

Exodus 19:3-6
And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; …

the adoption.

Exodus 4:22
And thou shalt say unto Pharaoh, Thus saith the LORD, Israelis my son,even my firstborn:

Deuteronomy 14:1
Yeare the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

Jeremiah 31:9,20
They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraimis my firstborn…

and the glory.

Numbers 7:89
And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat thatwas upon the ark of testimony, from between the two cherubims: and he spake unto him.

1 Samuel 4:21,22
And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband…

1 Kings 8:11
So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.

covenants.

Genesis 15:18
In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

Genesis 17:2,7,10
And I will make my covenant between me and thee, and will multiply thee exceedingly…

Exodus 24:7,8
And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient…

the giving.

Romans 3:2
Much every way: chiefly, because that unto them were committed the oracles of God.

Nehemiah 9:13,14
Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments: …

Psalm 147:19
He sheweth his word unto Jacob, his statutes and his judgments unto Israel.

Theirs is the adoption as sons;
This adoption signifies Israel's unique relationship with God, who chose them as His people (Exodus 4:22). This concept is echoed inDeuteronomy 7:6, where Israel is described as a holy people chosen by God. The adoption foreshadows the New Testament teaching of believers being adopted as God's children through Christ (Ephesians 1:5).

theirs the divine glory
The divine glory, or Shekinah, refers to God's manifest presence, which dwelt among Israel, particularly in the Tabernacle and later the Temple (Exodus 40:34-35). This glory was a visible sign of God's covenant with Israel and His holiness. It prefigures the glory of God revealed in Jesus Christ (John 1:14).

and the covenants;
The covenants include those made with Abraham, Moses, and David, each progressively revealing God's plan of salvation. The Abrahamic covenant promised land, descendants, and blessing (Genesis 12:1-3). The Mosaic covenant established the Law (Exodus 19-24), and the Davidic covenant promised an eternal kingdom (2 Samuel 7:12-16). These covenants find fulfillment in the New Covenant through Christ (Jeremiah 31:31-34).

theirs the giving of the law,
The Law, given at Sinai, was central to Israel's identity, setting them apart as God's people (Exodus 20). It provided moral, ceremonial, and civil guidelines. The Law also pointed to humanity's need for a Savior, fulfilled in Christ (Galatians 3:24).

the temple worship,
Temple worship was the heart of Israel's religious life, involving sacrifices, festivals, and rituals prescribed in the Law (Leviticus). The Temple in Jerusalem was the focal point of God's presence and Israel's worship. It prefigures Christ, who is the true Temple (John 2:19-21).

and the promises.
The promises include God's assurances of blessing, land, and a future Messiah (Genesis 12:3,2 Samuel 7:16). These promises are integral to the biblical narrative and find their ultimate fulfillment in Jesus Christ, who is the "Yes" to all God's promises (2 Corinthians 1:20).

The glory.--The Shechinah, or visible symbol of God's presence. (Comp.Exodus 16:10;Exodus 24:16;Exodus 40:34-35;1Samuel 4:22;1Kings 8:10-11;Ezekiel 1:28;Hebrews 9:5.) . . .

(1) That St. Paul, though regarding the Son of God as the image of God, of the essence of God, the agent in creation and preservation, the judge of all, the object of prayer, and the possessor of Divine glory and fulness of grace (Romans 1:4;Romans 10:12; Philippians it. 6;Colossians 1:15, etc.; Colossians 2:9;Ephesians 1:20, etc.;1 Corinthians 8:6;2 Corinthians 4:4;2 Corinthians 8:9), never expressly calls himΘεὸς, but always clearly distinguishes him as theΚύριος fromΘεὸς; and that the passages in whichΘεὸς has been supposed by some to apply to him (as in2 Thessalonians 1:12,Κατὰ τὴν χάριν τοῦ Θεοῦἡμῶν καὶ Κυρίου Ιησοῦ Ξριστοῦ; andEphesians 5:5;Titus 1:4) are wrongly so understood;ὅς, notΘεὸς, being also undoubtedly the original reading in1 Timothy 3:16. (Of St. Paul's usual distinction betweenΘεὸς andΚύριος, when he is referring to the economy of redemption, other instances are found in1 Corinthians 8:6;1 Corinthians 12:4, 5, 6;Ephesians 4:4, 5, 6. That he does usually so distinguish is undoubted.)

(2) That, according to the old ecclesiastical interpretation, "Christ would be called here, not only God, but evenGod over all, and consequently would be designated asΘεὸς παντοκράτωρ, which is absolutely incompatible with the entire view of the New Testament as to the dependence of the Son on the Father."

(3) That "in the properly apostolical writings (2 Peter 3:18 does not belong to them, nor doesHebrews 13:21) we never meet with a doxology to Christ in the form which is usual in doxologies to God." Meyer adds in a note, "2 Timothy 4:18 certainly refers to Christ; but this is just one of the traces of post-apostolic composition. Now, to these arguments it may be replied as follows: To (1) that, though it may be true that St. Paul in no other passage expressly calls ChristΘεὸς, yet his doctrine with respect to his Divine nature is in accordance with the expression; for surely the termΘεὸς is applicable to him who is spoken of, ase.g. inPhilippians 2:6 andColossians 1:15, etc.; that his usual distinction between the supreme God and Christ as Mediator by no means precludes his declaring in express terms Christ's essential Deity in a passage where such a declaration is suitable and called for; that even St. John, who is acknowledged by all to have peculiarly set forth the Divine essence of Christ, only once uses the expression,Θεὸς ῆν ὁ Λόγος, or any exactly equivalent to it. To argument (2) it may be replied that the language used doesnot identify Christ with the Father asὁ παντοκράτωρ Θεὸς, especially if we suppose a comma afterπάντων, so that the meaning would he, "Christ who is over all, God blessed for ever." That Christ is "over all" is what is distinctly declared elsewhere by St. Paul, andΘεὸς, etc., may be appended predicatively to denote his Divine essence. As to argument (3), it is necessary to exclude not only 2 Peter and Hebrews, but also 2 Timothy from the list of apostolical writings in order to give it any force. But even so it would be irrelevant; for the sentence before us is not a doxology, but an assertion: it is, according to the ancient interpretation, not "Blessedbe Christ as God for ever;" but" Christ, who is God blessed for ever." The positive reasons for retaining the ancient interpretations may be stated as follows: . . .

Parallel Commentaries ...