9 In this chapter St. Paul, after strongly declaring his love and esteem for them, sets himself to answer the grand objection of his countrymen; namely, that the rejection of the Jews and reception of the gentiles was contrary to the word of God. That he had not here the least thought of personal election or reprobation is manifest,

1. Because it lay quite wide of his design, which was this, to show that God's rejecting the Jews and receiving the gentiles was consistent with his word
2. Because such a doctrine would not only have had no tendency to convince, but would have evidently tended to harden, the Jews;
3. Because when he sums up his argument in the close of the chapter, he has not one word, or the least intimation, about it.

9:1 In Christ - This seems to imply an appeal to him.In the Holy Ghost - Through his grace.

9:2 I have great sorrow - A high degree of spiritual sorrow and of spiritual Joy may consist together, Rom 8:39. By declaring his sorrow for the unbelieving Jews, who excluded themselves from all the blessings he had enumerated, he shows that what he was now about to speak, he did not speak from any prejudice to them.

9:3 I could wish - Human words cannot fully describe the motions of souls that are full of God. As if he had said, I could wish to suffer in their stead; yea, to be an anathema from Christ in their place. In how high a sense he wished this, who can tell, unless himself had been asked and had resolved the question?Certainly he did not then consider himself at all, but only others and the glory of God. The thing could not be; yet the wish was pious and solid; though with a tacit condition, if it were right and possible.

9:4 Whose is the adoption, etc - He enumerates six prerogatives, of which the first pair respect God the Father, the second Christ, the third the Holy Ghost. The adoption and the glory - That is, Israel is the first - born child of God, and the God of glory is their God, Deu 4:7; Psa 106:20. These are relative to each other. At once God is the Father of Israel, and Israel are the people of God. He speaks not here of the ark, or any corporeal thing. God himself is "the glory of his people Israel." And the covenants, and the giving of the law - The covenant was given long before the law. It is termed covenants, in the plural, because it was so often and so variously repeated, and because there were two dispositions of it, Gal 4:24, frequently called two covenants; the one promising, the other exhibiting the promise. And the worship, and the promises - The true way of worshipping God; and all the promises made to the fathers.

9:5 To the preceding, St. Paul now adds two more prerogatives.Theirs are the fathers - The patriarchs and holy men of old, yea, the Messiah himself. Who is over all, God blessed for ever - The original words imply the self - existent, independent Being, who was, is, and is to come. Over all - The supreme; as being God, and consequently blessed for ever. No words can more dearly express his divine, supreme majesty, and his gracious sovereignty both over Jews and, gentiles.

14 

14:2 There was a certain man before him - It does not appear that he was come thither with any insidious design. Probably he came, hoping for a cure, or perhaps was one of the family.

14:3 And Jesus answering, spake - Answering the thoughts which he saw rising in their hearts.