The Exegetical Challenge of Romans 9:5b

The closing doxology of Rom. 9:5, “the one being over all God blessed forever” [ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας], has engendered “one of the most difficult questions of exegesis in the epistle.”¹ As a matter of punctuation and syntax, if the statement stands independently, it would apply to God the Father (cf. 1:25), rendered “… the Christ. God who is over all be blessed for ever” (RSV, NRSV) or “the Christ … who is over all, God blessed forever” (ASV, NASB, KJV). On the other hand, if taken as a relative clause, it would apply to Christ: “the Christ, who is God over all, blessed forever” (ESV, CSB, NET, NIV, NKJV). 

Grammar and Style Vs. Theology

The first option may be challenged stylistically and grammatically in that Paul’s doxologies normally complete a preceding thought rather than standing separately (cf. 1:25; 2 Cor. 11:31). The latter option may be challenged theologically in that Paul does not typically call Jesus “God” in such explicit fashion.² However, parallel teachings and implicit allusions in the midst of the apostle’s high Christology make a strong case for the latter. 

Paul’s High Christology

In v. 33 Paul quotes Isaiah 8:14, wherein the “rock of offense” is Yahweh (God's personal name), contextually applicable to Christ (v. 5; 10:4).³ In 10:9-13, affirming the requisites of confessing “the Lord Jesus” and calling upon “the Lord,” Joel 2:32 is quoted, “whoever calls on the name of the Lord shall be saved.” In the original text of Joel’s prophecy, the name to be called upon is Yahweh. The Lord [Yahweh] of Joel 2 is the Lord Jesus of Romans 10.⁴ Further, in 14:10 the judgment seat is God’s, while in 2 Cor. 5:10 the judgment seat is Christ’s. 

In Rom. 14:11 Paul quotes Isaiah 45:23, where every knee shall bow to Yahweh ’ĕl[ōhīm](“the Lord God”), whereas in Phil. 2:10-11 the same OT passage is alluded to yet applied to Jesus Christ. This follows Phil. 2:6, where the pre-incarnate Christ is described as “existing in the form of God,” who “counted not the being on an equality with God a thing to be grasped” (ASV).⁵  Paul is not introducing or trying to prove or defend a new theology but is pragmatically calling for a Christlike mindset by appealing to what Christians already know and accept about Jesus.⁶

Intentional Ambiguity?

It is not improbable that the apostle is intentionally ambiguous here to prevent strict partitioning of the divine essence and losing sight of the unified working of the Godhead, seeing that ὁ κύριος (“the Lord”) is applied in Romans just as readily to God⁷ as it is to Jesus Christ,⁸ along with references that are less-than-precise (16:2, 8, 11, 12, 13, 22) or even more ambiguous (10:12; 12:11; 14:4-8). As history confirms, interpretive ambiguities force readers to think more deeply than they probably would have otherwise.⁹

Amen

The brief doxology closes with “Amen” [ἀμήν] (cf. 1:25; 11:36; 15:33; 16:27),¹⁰ an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BAGD 45) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.¹¹

--Kevin L. Moore

Endnotes:

     ¹ C. K. Barrett, Romans 178. See also F. F. Bruce, Romans 176. 

     ² Notwithstanding scholarly debates about authorship, the so-called hymn or hymn fragment of 1 Timothy 3:16 begins with the relative pronoun ὅς (“who”) in the NA²⁸/UBS⁵ text, but θεός (“God”) in the BMT/TR, applicable to Christ Jesus (v. 13).

     ³ Cf. 1 Pet. 2:4-7. More explicitly, see Col. 1:15-19; 2:9.

     ⁴ By the second century BC, the Jews considered the name Yahweh to be so sacred that when reading the Hebrew scriptures the term adonai (“Lord”) was substituted. This practice is reflected in the LXX in that the Greek κύριος (“Lord”) is consistently used for the divine name. In fact, of the 8,000+ occurrences of κύριος in the LXX, 6,700 are in the place of Yahweh. Those in the first century AD who were familiar with the LXX and heard Jesus addressed as κύριος could surely make this connection.

     ⁵ The term “existing” is the present tense of ὑπάρχω – already in possession of and continuously existing – in the “form” of God. The word “form” is μορφή, signifying the embodiment of the divine essence. His “equality with God” was not something Jesus selfishly “grasped.” Although ἁρπαγμός is a rare term (used only here in the NT) and could refer to the act of seizing, Paul applies it to something Jesus already possesses. In order to carry out the redemptive plan, Jesus did not “take advantage of” or “retain with an eager grasp” his equal status with God. Instead, he “emptied himself” in becoming human so he could suffer death (vv. 7-8). While Jesus maintained his divine essence, he willingly took on a subordinate role.

     ⁶ J. M. Boice, Philippians 126; P. E. Harrell, Philippians 87; G. D. Fee and D. Stuart, How to Read the Bible for All Its Worth 71.

     ⁷ Rom. 4:8; 9:27-29; 10:13, 16; 11:3, 34; 12:19; 14:11; 15:11.

     ⁸ Rom. 1:4, 7; 4:24; 5:1, 11, 21; 6:23; 7:25; 8:39; 10:9; 13:14; 14:9, 14; 15:6, 30; 16:18, 20.

     ⁹ See K. L. Moore, “Interpretive Ambiguities,” Moore Perspective (30 Oct. 2019), <Link>.

     ¹⁰ With textual variation, see also 16:20, 24 (N/KJV).

     ¹¹ Outside of Romans, see Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20; even more occurrences in the Byzantine Majority Text.

Related Posts: Rom. 9:1-5

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Romans 9–11: The Place of Israel in Salvation History (Part 1): Paul’s Emotional Dilemma

After the first eight chapters of Paul’s letter to the Romans, a new section begins covering chaps. 9–11. These chapters bring “to climactic vindication the thesis stated in 1:16, 17 and correlative doctrines unfolded later in chapters 1 to 8. If this section of the epistle were absent, there would be a hiatus leaving us with unanswered questions and corresponding perplexity …. we may be profoundly grateful that the supreme author of Scripture inspired the apostle to deal with questions so germane to the grand theme of this epistle and urgently pressing upon the minds of intelligent readers” (J. Murray, Romans 2:xii).

The preceding discourse ends with the positive affirmation that nothing external “will be able to separate us from the love of God in Christ Jesus our Lord.” But what about the people of Israel, loved by God for centuries but now facing divine judgment because of their rejection of Christ? Is God still faithful to his promises? Paul is not writing to or for unbelieving Jews. This is a Christian concern “for those who believe that salvation has been made available to Jews and Gentiles alike on the basis of faith and those who are faced with Israel’s rejection of the gospel…. it is an internal Christian discussion. As an internal discussion, it is to a certain degree designed to inculcate a way of thinking about the issues involved.”¹

Israel’s Rejection Despite Privileges

“I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Rom. 9:1-5, ESV).

Paul reinforces his genuineness and integrity with a positive affirmation of speaking “truth” (emphatically the first word of the sentence) and negative assurance of “not lying.” He goes out of his way to affirm the truthfulness of his words and elude suspicion of dishonesty or insincerity (cf. 1:9).² His trustworthiness is based on the testimony of a sincere “conscience,” governed “in Christ” and “in the Holy Spirit” as indivisible links to the heavenly throne (cf. 8:1-39). Seeing that Roman law required only two witnesses to prove a case³ and Jewish law two or three,⁴ the veracity of Paul’s words is here firmly established.⁵

The prologue’s excessive appeal is probably due to Paul’s reputation as an apostle to the Gentiles (1:1-5, 13; 11:13; 15:16-18),⁶ prompting misguided rumors (cf. 3:8) that he is anti-Jewish and has forsaken his ethnic heritage. He needs to preempt the false impression that his mission among Gentiles indicates a lack of concern for the salvation of his own countrymen. Nor would he want anyone to think he shares the untoward sentiments of prejudicial Gentiles against the Jewish people (cf. 11:13-24). He is expressing the profound intensity of his love, concern, and mental and emotional struggle (“in my heart”): “it is” (presently and constantly) with “great sorrow and unceasing anguish.” 

Love for Israel

“I could wish” prefaces a hypothetical and hyperbolic affirmation. To be “accursed and cut off from Christ” is not an impossibility (cf. 11:17-22; Gal. 1:8-9; 5:4), but such a grim state of affairs requires abandoning the Lord,⁷ hardly a viable option for someone as committed to the Lord as Paul (cf. 1:14-16; 15:15-19). Moreover, sacrificing one’s soul in exchange for the unconditional saving of others is just not possible (cf. 2:6; 14:12). The statement is intended to be shocking and impactful. Paul’s “heart’s desire and prayer to God for them is that they may be saved” (10:1), although he realizes not all will be (9:27). 

As a born-and-bred native Jew, Paul has not totally abandoned his cultural heritage (cf. 11:1)⁸ and is genuinely concerned for his ethnic “brothers … kinsmen according to the flesh.” In fact, his outreach efforts have never been restricted to Gentiles only but significant attempts have been made throughout his ministry to reach unbelieving Jews and proselytes (cf. 1:16; 2:10; 3:29; 9:24; 10:12).⁹ The current spiritual predicament of those engrossed in nationalistic Judaism is certainly not God’s fault, who has blessed the Israelites with many advantages, privileges, and opportunities. 

Israel’s Advantages

Paul had started a list of blessings at 3:2, “To begin with [πρῶτον], the Jews were entrusted with the oracles of God.” After a lengthy and necessary digression, the list continues here. Up to this point the ethnopolitical moniker “Jews” has been implemented (1:16; 2:9, 10, 17, 28; 3:1, 9, 29), but here Paul switches to the more theological term “Israelites” (9:4, 6, 31; 11:1), a special designation carrying a sense of dignity and pride.¹⁰ The name “Israel” (meaning “Prince of God”) was first given to Jacob (Gen. 32:28; 35:10), then later used to designate Jacob’s descendants (Josh. 3:17; Isa. 48:1). When the nation divided, the northern kingdom was called Israel in contrast to the southern kingdom of Judah (1 Kings 15:9), but after the Babylonian exile, the unified nation again carried the name Israel (Ezra 6:16). 

As somewhat of a type-antitype comparison of both “adoption” and “glory” (cf. 8:15-18), God has had a long-lasting father-son relationship with the people of Israel,¹¹ a prelude to the “spirit of adoption as sons” granted to followers of Christ. While defining the term “glory” [δόξα] is like “trying to pick up mercury between one’s fingers,”¹² in relation to the Israelites it would be applicable to their connection with God at Sinai, in the tabernacle of meeting, above the mercy seat, and in the temple,¹³  foreshadowing “the glory that is to be revealed to us.” Reference to “the covenants” (plural)¹⁴ would presumably include the Abrahamic, Mosaic, and Davidic covenants,¹⁵ while “the giving of the law” or “the lawgiving” [ἡ νομοθεσία] most certainly refers to the Law of Moses and having been “entrusted with the oracles of God” (3:2). 

Next is “the worship” [ἡ λατρεία], which is probably better rendered “the service” (LSV, WEB, YLT), with alternative translations including “the service [of God]” (N/KJV), “the [temple] service” (NASB), and “the temple worship” (NIV). The noun λατρεία can be used in the sense of “service or worship” (BAGD 467), although the emphasis is mostly on the service that facilitates worship (cf. John 16:2; Heb. 12:28). The verb form λατρεύω means to “serve,” especially the carrying out of religious duties. This is not the same concept as what is communicated by the verb προσκυνέω, which means to “worship, do obeisance to, prostrate oneself before, do reverence to …” (BAGD 716). Paul is not discussing or describing προσκυνέω (“worship”) here, a term that does not appear anywhere in Romans.¹⁶ To the Jews (with their Levitical priesthood) were committed the worship rituals of the tabernacle/ temple sanctuary (cf. Heb. 9:1-8), now embodied in the lives of Christians in everyday service (12:1).¹⁷

Israel’s Greatest Privilege

The “promises” that started with Abraham (4:13-21) have also included further messianic assurances (15:8).¹⁸ Hence, “the patriarchs” or “the fathers” [οἱ πατέρες] (cf. 11:28) references at least Abraham, Isaac, and Jacob (4:1, 19; 9:7-13) but also many others in the lineage of “the Christ” through David (1:3; 4:6), “from their race [ἐξ ὧν – ‘from whom’], according to the flesh” or biological descent (cf. v. 3; 1:3; 4:1).¹⁹ The title “Christ” [Χριστός], derived from the verb χρίω (“anoint”), means “anointed one,” equivalent to the Hebrew mašíaḥ (“messiah”), appearing sixty-six times in Romans, half of which as a lone moniker.²⁰

The brief doxology with which v. 5 ends is an exegetical challenge that will be addressed in the next post.

--Kevin L. Moore

Endnotes:

     ¹ J. W. Aageson, “Scripture and Structure” 288-89.

     ² Note also 2 Cor. 1:18, 23; 11:10, 31; Gal. 1:20; Phil. 1:8; 1 Thess. 2:5, 10; 1 Tim. 2:7. 

     ³ “Where the number of witnesses is not specified by law, two are sufficient” (Code, 4.20.8; Digest, 22.5.1, 12).

     ⁴ Deut. 17:6; 19:15; John 8:17; Heb. 10:28. 

     ⁵ Cf. Matt. 18:16, 20; 2 Cor. 13:1; 1 Tim. 5:19.

     ⁶ See also Acts 9:15; 22:21; 26:17; Gal. 1:15-16; 2:7-9; Eph. 3:1-8; 2 Tim. 4:17.

     ⁷ See K. L. Moore, “Perseverance of the Saints,” Moore Perspective (22 July 2015), <Web>.

     ⁸ Acts 16:1-3; 18:18; 21:20-26; 22:2-3; 24:18; 26:4-5; 1 Cor. 9:19-20; 2 Cor. 11:22; Phil. 3:4-5.

     ⁹ See also Acts 9:20; 13:14-42; 14:1; 16:1, 13; 17:2-4, 10, 17; 18:2-5; 19:8; 21:21, 40; 20:21; 28:17-31; 1 Cor. 9:19-20.

     ¹⁰ John 1:47; Acts 2:22; 3:12; 5:35; 13:16; 21:28; 2 Cor. 11:22. 

     ¹¹ Ex. 4:22-23; Deut. 14:1; Isa. 63:16; 64:8; Hos. 11:1; Mal. 1:6; 2:10. 

     ¹² G. D. Fee, First Corinthians 515-16.

     ¹³ Ex. 24:16-17; 40:34-38; Lev. 16:2; 1 Kings 8:10, 11; 2 Chron. 7:1-2. 

     ¹⁴ The singular “covenant” is a variant reading with strong documentary support, but “there is no good reason why the singular, if original, should have been altered to the plural” (B. M. Metzger, Textual Commentary [2nd ed.] 459). 

     ¹⁵ Gen. 15:18; 17:2-13, 21; Ex. 2:24; 19:5; 24:7-8; 34:27; Deut. 5:2; 2 Sam. 23:2-5; 2 Kings 13:23; 2 Chron. 21:7; Psa. 89:3-4, 20-36; Luke 1:72-73; Acts 3:25; Gal. 3:16-19; Eph. 2:12.

     ¹⁶ The only biblical record of Paul’s use of the word προσκυνέω (“worship”) is Acts 24:11 and 1 Cor. 14:25.

     ¹⁷ The priesthood has changed (Heb. 7:12). Under the authority of Jesus as “high priest” (Heb. 4:14; 7:23-28), who grants free access to God without any other human mediation (Mark 15:38; Heb. 4:16; 9:12; 10:19-22; cf. 1 Tim. 2:5-6), we are a “holy” (in service to God) and “royal” (in service to the world) “priesthood” (1 Pet. 2:1-10; cf. Rev. 1:5-6; 5:9-10).

     ¹⁸ Gen. 12:1-3; Acts 2:39; 13:32; 2 Cor. 1:20; Gal. 3:16; Heb. 7:6; 11:13, 33.

     ¹⁹ Matt. 1:1-17; Luke 3:23-38. See K. L. Moore, “The Lineage of Jesus According to Matthew,” Moore Perspective (3 Feb. 2013), <Link>.

     ²⁰ Note, for example, the “body of Christ” (7:4), the “spirit of Christ” (8:9), the “love of Christ” (8:35), the “word of Christ” (10:17), the “gospel of Christ” (15:19), the “churches of Christ” (16:16).

Related Posts: Exegetical challenge of Rom 9:5b

 

The Spirit Helps in Our Weakness (Romans 8:26-27)

“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God” (Rom. 8:26-27, ESV). 

Divine-Human Collaboration

“Likewise” or “in the same manner”—pertaining to “what we do not see” and our “hope” that sustains us with patient endurance in cooperation with God (vv. 24-25)—“the Spirit” (as per vv. 9a, 11, 14, 16) “helps with”¹ “our weakness.” This is yet another divine-human cooperative effort (cf. v. 16),² wherein the Spirit is not doing the praying for us, nor are we praying without the Spirit’s intercession.³

Intercession in Prayer

In contrast to what “we know” (vv. 22, 28), when “we do not know what to pray for as we ought,” whether struggling to identify our deepest needs or to find the right words to express them, or to apprehend the will of God in particular areas of our lives and the lives of others, divine help is available. While we may preface our feeble requests with the qualifier, “your will be done” (cf. 1:10; 15:32),⁴ double-intercession is at work as the Spirit intercedes from within praying hearts on earth and as Christ intercedes at the heavenly throne (v. 34).⁵ This occurs in conjunction with God’s providential care (v. 28). 

The “groanings too deep for words” are different from the “groanings” of creation and of God’s suffering children (vv. 22-23).⁶ The adj. ἀλάλητος, “unexpressed, wordless” (BAGD 34), does not convey the sense of “unintelligible” as much as “unspoken.” “While far from being devoid of content, meaning, and intent, they nevertheless transcend articulated formulation.”⁷ Assurance, then, is given “which the unready of speech may well lay to heart, that all prayer need not be formulated but that the most inarticulate desires (springing from a right motive) may have a shape and a value given to them beyond anything that is present and definable to the consciousness.”⁸

The Divine Will

God “searches hearts”⁹ and “knows what is the mind [φρόνημα] of the Spirit [πνεῦμα],” or perhaps “the mind of the [human] spirit,” synonymous with the human “heart” [καρδία] (cf. vv. 5-8).¹⁰ If “the Spirit” is intended, we are reminded of the perfect unity within the Godhead, inclusive of the Father, Son, and Holy Spirit (cf. vv. 8-10, 14-17, 32-34; also 1 Cor. 2:10-11, 16). Rather than an explanatory “because,” the conjunction ὅτι here seems more descriptive, “that” the Spirit “intercedes for the saints according to [the will of] God” in that the Spirit’s intercession is in fact God’s will (v. 26), and God always answers prayers in accordance with what he wills (v. 28), and he wills to hear and answer the prayers of those sanctified (1:7; 15:30-32), and the intercession of the Spirit is for those who live and pray in accordance with God’s revealed will (1:10; 12:2). Precision of meaning is not necessary here when all of the above are biblically affirmed.¹¹ 

The “inability to petition God specifically and assuredly is met by God’s Spirit, who himself expresses to God those intercessory petitions that perfectly match the will of God…. our failure to understand God’s purposes and plans, to see ‘the beginning from the end,’ does not mean that effective, powerful prayer for our specific needs is absent.”¹² See 1:10; 10:1; 12:12; 15:30; Eph. 3:20; Phil. 4:6-7; Jas. 4:13-18; and compare Psa. 88:1-2, 13.

--Kevin L. Moore

Endnotes:

     ¹ The compound συναντιλαμβάνομαι (also occurring in Luke 10:40) is comprised of two prepositions, σύν ("together with") + ἀντί ("over against" or "corresponding to") and the verbal λαμβάνω ("take hold of").

     ² Note also “with” Christ (vv. 17, 32), and the providential working of God (v. 28).

     ³ Paul uses two different words that essentially convey the same meaning: ὑπερεντυγχάνω, to “plead” or “intercede” (v. 26), and ἐντυγχάνω, to “appeal,” “entreat,” “petition” (vv. 27, 34; 11:2). See BAGD 270, 840. 

     ⁴ Cf. Matt. 6:10; 26:39, 42; Mark 14:36; Luke 22:42; John 12:27; Acts 18:21; 21:14; 1 Cor. 4:19; 16:7; Heb. 6:3; Jas. 4:15; 1 John 5:14.  

     ⁵ See also Heb. 4:14-16; 7:24; 9:24; 1 John 2:1.

     ⁶ Against the popular glossolalia interpretation, see D. J. Moo, Romans 524-25; E. F. Harrison, “Romans” 96. Whatever biblical tongue-speaking entails, it was not intended for every Christian (1 Cor. 12:7-11, 28-30), whereas the Spirit’s intercession in prayer is. 

     ⁷ J. Murray, Romans 1:312. “Even though we’re unable to verbalize our deepest desires, God knows them …” (R. Mohrlang, Romans 139). 

     ⁸ W. Sanday and A. C. Headlam, Romans 213-14.

     ⁹ 1 Sam. 16:7; 1 Kings 8:39; 1 Chron. 28:9; Psa. 7:9; 17:3; 139:1, 23; Jer. 11:20; 17:10; Acts 1:24; 15:8; 1 Cor. 4:5; Rev. 2:23.

     ¹⁰ The term “heart” [καρδία] represents a person’s physical, mental, and spiritual core, involving the cognitive (10:6, 8-10), emotional (9:2), and impetus of action (6:17). 

     ¹¹ Matt. 6:9-10; 7:20-21; 12:50; Eph. 3:20; 5:10, 17; 6:6; 1 Thess. 4:3; Heb. 6:3; 10:7, 9, 36; Jas. 4:15; 1 Pet. 1:12; 3:17; 1 John 2:17; 5:11-15.

     ¹² D. J. Moo, Romans 526. 

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