Romans 9:4

King James Version (KJV)

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;

Adam Clarke
Bible Commentary

Who are Israelites - Descendants of Jacob, a man so highly favored of God, and from whom he received his name Israel - a prince of God, Genesis 32:28; from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God.

The adoption - The Israelites were all taken into the family of God, and were called his sons and first-born, Exodus 4:22; Deuteronomy 14:1; Jeremiah 31:9; Hosea 11:1; and this adoption took place when God made the covenant with them at Horeb.

The glory - The manifestation of God among them; principally by the cloud and pillar, and the Shekinah, or Divine presence, appearing between the cherubim over the mercy-seat. These were peculiar to the Jews; no other nation was ever thus favored.

The covenants - The covenants made with Abraham, both that which relates to the spiritual seed, and that which was peculiar to his natural descendants, Galatians 3:16, Galatians 3:17; which covenants were afterwards renewed by Moses, Deuteronomy 29:1. Some suppose that the singular is here put for the plural, and that by covenants we are to understand the decalogue, which is termed ברית berith, or covenant, Deuteronomy 4:13. But it is more likely that the apostle alludes to the great covenant made with Abraham, and to its various renewals and extensions at different times afterwards, as well as to its twofold design - the grant of the land of Canaan, and the rest that remains for the people of God.

The giving of the law - The revelation of God by God himself, containing a system of moral and political precepts. This was also peculiar to the Jews; for to no other nation had he ever given a revelation of his will.

The service - Λατρεια . The particular ordinances, rites, and ceremonies of their religious worship, and especially the sacrificial system, so expressive of the sinfulness of sin and the holiness of God.

The promises - The land of Canaan, and the blessings of the Messiah and his kingdom; which promises had been made and often repeated to the patriarchs and to the prophets.

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Matthew Henry
Concise Bible Commentary

Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as "accursed," to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

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SDA Bible Commentary (limited)
Volume 1-7

4. Israelites. Paul does not call them “Hebrews,” which would distinguish them by language, nor “Jews,” which would mark them by race. He uses, instead, the title that designates their position as the chosen people of God. As descendants of Jacob, who received from God the name “Israel,” they are heirs of the promises given to the fathers (Eph. 2:12). In the NT the title is transferred to the Christian church, which Paul speaks of as “the Israel of God” (Gal. 6:16).

Adoption. See on ch. 8:15. Here the term implies the relationship between God and Israel announced in Ex. 4:22, “Israel is my son, even my firstborn” (cf. Deut. 14:1; Deut. 32:6; Jer. 31:9; Hosea 11:1). The call of Abraham and his seed to be God’s peculiar people marked the beginning of this “adoption.” See Vol. IV, pp. 25-27.

The glory. See on ch. 3:23. In this case the reference seems to be to the visible token of the presence of God. This was seen in the pillar of cloud and fire, the blazing light on Mt. Sinai, the Shekinah in the tabernacle and in the first Temple (see Ex. 16:10; 24:16; 40:34, 35; 1 Sam. 4:22; 1 Kings 8:10, 11; Heb. 9:5). Only Israel among all the nations had been privileged to have such a manifestation of God’s presence. See on John 1:14.

Covenants. These are “the covenants of promise” to which the Gentiles were “strangers” (Eph. 2:12, 13; see also Gen. 17:2, 7, 9; Ex. 2:24). The Jews seemed to regard these covenants as placing God under obligation to favor them with divine protection and blessing. At the same time they ignored their own obligations and failed to fulfill the conditions upon which the covenants were based.

Giving of the law. The reference is doubtless to the laws given at Sinai. Israel, above all other nations, had been favored with a revelation of God’s will (Deut. 4:8; Neh. 9:13, 14). Paul has already rebuked the Jews for assuming that the mere possession of the law, without obedience, would bring blessing (see Rom. 2:17-29).

Service of God. Gr. latreia, translated “divine service” in Heb. 9:1. The reference is doubtless to the service of the sanctuary (see Heb. 9:6, where latreia is again translated “service of God”). Since the whole purpose of the ceremonial system was to develop a holy people and to teach them the provisions of God’s plan of righteousness by faith in the coming Redeemer, the Israelites had been highly favored by being entrusted with the “service of God.” But this privilege had been seriously abused (see Matt. 21:13; John 2:14-16).

Promises. These are especially the OT promises concerning the Messiah and His kingdom and Israel’s glorious future (see also Acts 26:6; Gal. 3:16, 21; Heb. 7:6).

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Ellen G. White
The Acts of the Apostles, 374

In this letter Paul gave free expression to his burden in behalf of the Jews. Ever since his conversion, he had longed to help his Jewish brethren to gain a clear understanding of the gospel message. “My heart's desire and prayer to God for Israel is,” he declared, “that they might be saved.” AA 374.1

It was no ordinary desire that the apostle felt. Constantly he was petitioning God to work in behalf of the Israelites who had failed to recognize Jesus of Nazareth as the promised Messiah. “I say the truth in Christ,” he assured the believers at Rome, “my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 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; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever.” AA 374.2

The Jews were God's chosen people, through whom He had purposed to bless the entire race. From among them God had raised up many prophets. These had foretold the advent of a Redeemer who was to be rejected and slain by those who should have been the first to recognize Him as the Promised One. AA 374.3

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are Israelites