TRV
Translation
King James Version
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Complete Jewish Bible
the people of Isra’el! They were made God’s children, the Sh’khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises;
Berean Standard Bible
the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
American Standard Version
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;
World English Bible Messianic
who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
Geneva Bible (1599)
Which are the Israelites, to whome perteineth the adoption, and the glory, and the Couenants, and the giuing of the Lawe, and the seruice of God, and the promises.
Young's Literal Translation
who are Israelites, whose is the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
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In the KJVVerse 28,160 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
On Modesty
For although the Jew withal be called "a son," and an "elder one," inasmuch as he had priority in adoption; although, too, he envy the Christian the reconciliation of God the Father,-a point which the opposite side most eagerly catches at,-still it will be no speech of a Jew to the Father: "Behold, in how many years do I serve Thee, and Thy precept have I never transgressed.
Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
Israel was adopted by God and given the sonship: “When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God; for the Lord’s portion is his people, Jacob his allotted heritage.”“The covenants” and “the giving of the law” seem to be much the same thing. But I think there is this difference between them, that the law was given once, by Moses, but covenants were given frequently. For every time the people sinned and were cast down, they were disinherited. And every time God was propitiated and he called them back to the inheritance of their possession, he renewed the covenants and declared them to be heirs once more.
“The worship” refers to the priestly sacrifices. “The promises” are those which were made to the patriarchs and which are given to all who are called children of Abraham.
John ChrysostomAD 407
Homily on Romans 16
"To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the father's, and of whom as concerning the flesh Christ came, Who is over all, God blessed for ever. Amen."
And what is this? one asks. For if with a view to the belief of others he was willing to become accursed, he ought to have also wished for this in the Gentiles' behalf. But in fact if he had prayed for the Gentiles only, this would not have been equally clear. But since it is for the Jews only, it is a clear proof that it is only for Christ's glory that he is thus earnest.
For what he means is something of this kind: all were talking and accusing God, that after being counted worthy of the name of sons, and receiving the Law, and knowing Him beyond all men, and enjoying such great glory, and serving him beyond the whole world, and receiving the promises, and being from fathers who were His friends, and what was the greatest thing of all, having been forefathers of Christ Himself (for this is the meaning of the words, "of whom, as concerning the flesh, Christ came"), they are now cast out and disgraced; and in their place are introduced men who had never known Him, of the Gentiles. Now since they said all this, and blasphemed God, Paul hearing it, and being cut to the heart, and vexed for God's glory's sake, wished that he were accursed, had it been possible, so that they might be saved, and this blasphemy be put a stop to, and God might not seem to have deceived the offspring of those to whom He promised the gifts.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
“The sonship” belongs to the Jews, for of them it was said: “Israel, my firstborn son.” They had the old law and the promise of the new law.
JeromeAD 420
Letter 121, Chapter 9
Why the Apostle Paul writes in the same Epistle to the Romans: I could wish that I myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: Who are Israelites, to whom the adoption belongs, and the glory, and the testament, and the giving of the law, and the service of God, and the promises: Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen. (Romans 9:3 et seqq.) Indeed, a valid question, how can the Apostle who said above: Who shall separate us from the love of Christ? Tribulation or distress, or persecution, or famine, or nakedness, or danger, or sword? (Romans 8:35) And again: But I am sure that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:38-39), now confirm under oath and say: I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost: That I have great sadness, and continual sorrow in my heart. For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh. And so on. For if someone's love for God is so strong that he cannot be separated from His love, by neither the fear of death, nor the hope of life, nor persecution, nor hunger, nor nudity, nor danger, nor sword; and if Angels also, and Powers, both present and future, and all the Forces of heaven, and both the high and the deep, and every creature at once were to assail him, which cannot possibly be done: yet he would not be separated from the love of God, which he has in Christ Jesus: what is this great change, rather unheard-of prudence, that for the love of Christ, he would not want to have Christ? And lest we do not believe him, he swears and confirms in Christ, and calls his conscience as a witness, the Holy Spirit, that he has sadness, not light or casual, but great and unbelievable, and has sorrow in his heart, which does not sting for an hour and pass, but which continually remains in his heart. Where does this sadness lead? What profit is there in unceasing pain? Is it wished to be anathema from Christ, and to perish, so that others may be saved? But if we consider the voice of Moses asking God for the people of the Jews, and saying, "If thou wilt forgive them their sin, forgive; but if not, blot me out of thy book, which thou hast written" (Exod. 32. 31. 32), we will see the same feelings in Moses and Paul towards the flock entrusted to them. For a good shepherd lays down his life for his sheep. But a hireling, who is not a shepherd, whose own the sheep are not, sees the wolf coming and flees. And to say this same thing: I wished to be cursed by Christ; and erase me from your book which you have written. For those who are erased from the book of the living, and are not written with the just, are made anathema by the Lord. At the same time, see how great is the love of the Apostle for Christ, that he desires to die for him, and to perish alone, provided that the whole human race believes in him. To perish, however, not forever, but for the present. For whoever shall lose his life for Christ, shall save it (Matt. 10:39). Hence, he takes as an example the Forty-Third Psalm: For thy sake we are killed all the day long; we are accounted as sheep for the slaughter (Ps. 43:22). Therefore, the Apostle wishes to die in the flesh, so that others may be saved in the spirit; to pour out his blood so that many souls may be preserved. However, that anathema sometimes signifies slaying can be proved by many testimonies of the Old Testament. And lest we think the grief to be slight, and the cause of sorrow small, he joins it and says: For my brethren and kinsmen according to the flesh. When he calls them kinsmen and brethren according to the flesh, he shows that they are strangers to him in spirit. Whose adoption," he says, "is signified more significantly in Greek as ὑιοθεσία; these things were spoken of by the Lord: 'You are my firstborn son, Israel,' and 'I have begotten sons and exalted them' (Isaiah 1:2), but now he says, 'Alien sons have lied to me' (Psalm 17:46). And their glory is that they were chosen from all nations to be a special people of God, and their covenants, one in the letter and the other in the spirit, meant that those who once served ceremonies of the abolished Law in the flesh would afterwards serve in the spirit the commands of the eternal Gospel. And the law addresses both the new and the old Testament. And worship, that is, true religion. And promises; to fulfill whatever was promised to the fathers in their descendants. And (which is greater than all) from whom Christ was born of the Virgin Mary. And in order that we might know who this Christ is, he embraces the causes of his pain in one speech, who is blessed above all God forever, amen. And this great and such, is not received from those from whom he was born. And nevertheless, he praises the truth of judgement, so that the sentence of God may not seem displeasing to his kindred and brothers, and be either austere or excessive. In which, therefore, such great goods were present, he laments why so many evils are present now.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Romans 9:4 is a pivotal verse within Paul's deeply emotional discourse concerning Israel's place in God's redemptive plan. Despite their widespread rejection of Jesus as Messiah, Paul expresses profound sorrow for his kinsmen and immediately proceeds to enumerate the extraordinary spiritual privileges and blessings divinely bestowed upon the nation of Israel. This verse highlights their unique historical position as God's chosen people, setting the stage for Paul's subsequent theological argument regarding God's faithfulness and sovereign election amidst Israel's unbelief.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Enumeration in Romans 9:4, listing seven distinct privileges bestowed upon Israel. This rhetorical device serves to emphasize the sheer abundance and uniqueness of God's blessings upon His chosen people, building a cumulative argument for their unparalleled spiritual heritage. The sequential listing creates a powerful rhetorical effect, underscoring the depth of Paul's sorrow for their present unbelief given such a richly endowed past. The consistent use of the definite article "the" before each privilege (e.g., "the adoption," "the glory," "the covenants") highlights their specific and singular nature, indicating that these were not generic blessings but unique divine endowments exclusively given to Israel. This detailed catalog serves to reinforce the profound significance of Israel's historical role in God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:4 serves as a crucial theological anchor, demonstrating God's unwavering faithfulness to His covenant people, Israel, despite their corporate rejection of the Messiah. The enumeration of these unique privileges underscores the depth of God's investment in Israel's history, revealing His sovereign plan to work through a chosen nation to bring about universal salvation. These blessings were not merely historical relics but foundational elements that prepared the way for the ultimate revelation of God's righteousness in Christ, highlighting that salvation has always been "from the Jews" (John 4:22). Paul's argument throughout Romans 9-11 hinges on these privileges, affirming God's past fidelity to Israel even as He extends salvation to the Gentiles, ultimately promising a future restoration for Israel itself.
REFLECTION AND APPLICATION
Romans 9:4 invites us to reflect deeply on the nature of divine privilege and the responsibility that accompanies it. While the nation of Israel was uniquely blessed with an unparalleled spiritual heritage, their failure to embrace their Messiah highlights that privilege alone does not guarantee salvation; faithful response to God's revelation is paramount. For believers today, this verse reminds us that our spiritual heritage, though different from Israel's national one, is equally profound, rooted in Christ's work. We, too, have been adopted into God's family, share in His glory, are recipients of the New Covenant, and live by His Spirit, fulfilling His promises. This should lead to profound gratitude for our undeserved blessings and a sober awareness of the responsibility that comes with being God's people. It urges us to live in faithful obedience, to cherish the spiritual truths entrusted to us, and to actively participate in God's ongoing mission to share the gospel with all, including those who may not yet recognize their Messiah.
Questions for Reflection
FAQ
What is the significance of the "adoption" mentioned in Romans 9:4?
Answer: The "adoption" (Greek, huiothesía) in this context refers to Israel's unique national status as God's "firstborn" son among the nations, as declared in Exodus 4:22. This was a corporate, national adoption, signifying their special relationship and covenantal privilege with God, distinguishing them from all other peoples. It is distinct from the individual spiritual adoption into God's family that believers experience through faith in Christ, as described in Ephesians 1:5.
How do the "covenants" and "promises" in this verse relate to the New Testament?
Answer: The "covenants" (e.g., Abrahamic, Mosaic, Davidic) and "promises" given to Israel in the Old Testament are foundational to understanding God's redemptive plan. They established the framework for God's relationship with humanity and progressively revealed His intention to send a Messiah. The New Testament teaches that these covenants and promises find their ultimate fulfillment in Jesus Christ. For instance, the New Covenant, prophesied in Jeremiah 31:31-34, is inaugurated through Christ's blood, as explained in Luke 22:20. All God's promises are "Yes" and "Amen" in Him (2 Corinthians 1:20), meaning they are affirmed and realized through His person and work.
CHRIST-CENTERED FULFILLMENT
Romans 9:4, while enumerating Israel's unique historical privileges, ultimately points to the profound truth that all these blessings—the adoption, glory, covenants, law, service, and promises—find their ultimate and perfect fulfillment in Jesus Christ. He is the true Israelite, the Son of God who perfectly embodies the national adoption, and through whom individual believers are adopted into God's family (Galatians 4:4-5). The glory of God, once veiled in the Tabernacle and Temple, is now fully revealed in the person of Christ, who is the "radiance of God's glory" (Hebrews 1:3) and in whom the disciples beheld His glory (John 1:14). The old covenants, with their limitations and shadows, are superseded and perfected by the New Covenant established in His blood, which offers a better hope and direct access to God (Hebrews 8:6). The Law, given to Israel, finds its purpose and end in Christ, who perfectly fulfilled its righteous demands and provides righteousness to all who believe (Romans 10:4). The temple service, with its sacrifices, is rendered complete by His once-for-all atoning sacrifice, making Him the perfect High Priest and the ultimate sacrifice (Hebrews 9:11-14). Finally, all the promises made to Abraham and his descendants are realized and made accessible to both Jew and Gentile through faith in Jesus, the promised Seed (Galatians 3:16; Ephesians 3:6). Thus, Israel's unique heritage was divinely orchestrated to prepare the way for the coming of Christ, in whom all God's redemptive purposes for humanity are brought to glorious fruition.