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tmcl not Gentiles , so to k&t& < rccpKap in ver . 5 , can signify no more 3 and , therefore , were certainly no more designed to convey a tacit allusion to a divine nature in our Lord , than they allude in ver . 3 > to a divine nature in St . Paul's kinsman . The words are
introduced merely to assert that the Messiah was a descendant of the Jewish race , which was , and is , and ever will be a great privilege and honour to that nation , and , therefore , exceedingly proper to be mentioned in a catalogue of their religious privileges . 3 * The Jews were exhorted , and
even commanded to bless Jehovah their God , and they were obedient to the command . Moses says , 4 € Then thou shalt bless the Lord , ' Deut . viii . 10 . Ci Bless ye the Lord / ' Judges v . & Ps . eiii . 2 U " And David said to all
the congregation , Now bless Jehovah your God , " 1 Chron . xxix . 20 . * ' I will bless Jehevah , " Pa . xvi . 7 \ u is . so great a God as our God ?" Ps . lxxvii . 13 . He says , with an air of triumph , " In Judah God is known ,
his name is great in Israel * In Salem is his tabernacle , and his dwellingplace in Zion" Ps . lxxvi . 1 , 2 * " Behold , thou art a Jew , and makest thy boast of God , " Rom . ii . 17 . Would then a Jew omit to mention his God
in a catalogue of their religious privileges ? 4 . There is no such doxology as this given to our ever-honoured Saviour , in any other place in the sacred Scriptures , but there are many such addressed to our heavenly Father ; as in Gen . ix . 26 : u And he said ,
( EvKvyiirof Kvfio ^ p the LXX . ) Blessed be Jehovah , the God of Shem . " Chap . xxiv . Q 7 5 " And he said , CEvXoyqroq Kvowf o * © € 0 $ , ) BlessecHbe Jehovah God , * Exod . xviii . 10 , Ruth iv . 14 , Ps . ixxXix . 5 : ( EvKoy ^ roq Kvpux ; ei <; t * ou < avaf ) u Blessed be Jehovah for evermore , " &c .
Mark iv . 61 : " Art thou the Christy the Son ( J&vXoyqra ) of the Blessed ? ' Luke i . 68 : ( EtyXoy ^ ros Kvptoq ® eos ) , u Blessed be the Lord God of Israel . " Roro . k 25 : *' The Creator , ( $ q eg-tv i&vXoyqTOb **< Teq aioovcu ; , afMj ^ ) who is blessed for ever , Amen . " S Cor . xi .
31 : «* The God and Father of our Lord Jesus Christ , ( 0 % o ) v Ev ^ oy ^ roq € t $ tb mtk > voc <; 9 ) who is blessed for evermore . See also Eph . i . 3 , and 1 Peter i- & l Tim * i ^ 11 : " The glotwlu xtvu x , 4 ' m
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rious gospel ( ra pa-Hot ^ ia ® ea ) the blessed God . " 1 Tim . vi . 15 : ( rf [* a , K < x $ io $ \ " The blessed and only Potentate /* &c .
As then there appears to be no parallel instance of such a doxology to any but God the Father , in all the Scripture , " it is most reasonable to conclude , that this also is ascribed to him . As to what is said in Rev . v .
12 and 13 , it will scarcely be thought to form a solid objection to what is here advanced . If it be objected , that the construction of the original words , in Rom . ix * 5 , is different from the above passages , it may be observed , that perhaps
there is one like it in Ps . Ixviii . 19 . And supposing we put a comma after ® € G £ , in Rom . ix . 5 , and consider 0 co < to be understood after EvXoy ^ ro ^ as it is in Mark xiv . 61 , then all is straitforward . But it is sufficient to say that the learned Erasmus , Wetstein ,
&c , saw no material difficulty in the construction of the words , when they are applied to our heavenly Father . The abrupt manner in which this doxology to the Father is introduced , is perfectly natural and agreeable to the manner in which it is introduced
in some other places . See Rom . L 25 . To those persons who think , that possibly the original text was « y 0 % and ncft 0 cov it may be observed , that though that would have conveyed a good sense ; yet query whether ft would not have limited the
knowledge of , and faith in the Divine Being , too much to the Jewish nation ; and whether , considering the peculiar sense in which cov is used in the immediately preceding * clause , it might not have suggested ideas neither consistent with the eternity nor self-existence of God ?
5 . Our heavenly Father is many times , directly or indirectly , said to be God over all , but our Saviour never is elsewhere , which strongly suggests that the Father is referred to
here . Many of the more enlightened Heathen had a notion of a Supreme Being . Homer speaks of ( 0 riar ^ f av ^ poov re Srecov , ) lt The Father of gods and men . " Horn . Iliad , Lib . xv . ver .
47- The holy Scriptures are very express on this subject ; see Dent . x . 17 : €€ Jehovah our God is God of gocfo and Lord of lords . *
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of l&blical Crititi $ m * - ^ Mt \ Jevans on Rom . ix . l > 6 SS
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1818, page 633, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2481/page/33/
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