Who are Israelites, etc. Here the reason is now more plainly given, why the destruction of that people caused him so much anguish, that he was prepared to redeem them by his own death, namely because they were Israelites; for the relative pronoun is put here instead of a causative adverb. In like manner this anxiety took hold on Moses, when he desired that he should be blotted out of the book of life, rather than that the holy and chosen race of Abraham should be reduced to nothing. (Exodus 32:32.) Then in addition to his kind feeling, he mentions also other reasons, and those of a higher kind, which made him to favor the Jews, even because the Lord had, as it were, by a kind of privilege, so raised them, that they were separated from the common order of men: and these titles of dignity were testimonies of love; for we are not wont to speak thus favorably, but of those whom we love. And though by their ingratitude they rendered themselves unworthy to be esteemed on account of these gifts of God, yet Paul continued justly to respect them, that he might teach us that the ungodly cannot so contaminate the good endowments of God, but that they always deserve to be praised and admired: at the same time, those who abuse them acquire thereby nothing but a greater obloquy. But as we are not to act in such a manner as to contemn, through a detestation of the ungodly, the gifts of God in them; so, on the other hand, we must use prudence, lest by our kind esteem and regard for them we make them proud, and especially lest our praises bear the appearance of flattery. But let us imitate Paul, who conceded to the Jews their privileges in such a manner, that he afterwards declared that they were all of no worth without Christ. But it was not in vain that he mentioned this as one of their praises, -- that they were Israelites; for Jacob prayed for this as a great favor, that they should be called by his name. (Genesis 48:16.) Whose are the adoption, etc. The whole drift of Paul's discourse is to this purpose, -- that though the Jews by their defection had produced an ungodly divorce between God and themselves, yet the light of God's favor was not wholly extinguished, according to what he had also said in Romans 3:3. They had indeed become unbelievers and had broken his covenant; but still their perfidy had not rendered void the faithfulness of God; for he had not only reserved for himself some remnant seed from the whole multitude, but had as yet continued, according to their hereditary right, the mime of a Church among them. But though they had already stripped themselves of these ornaments, so that it availed them nothing to be called the children of Abraham, yet as there was a danger, lest through their fault the majesty of the gospel should be depreciated among the Gentiles, Paul does not regard what they deserved, but covers their baseness and disgraceful conduct by throwing vails over them, until the Gentiles were fully persuaded, that the gospel had flowed to them from the celestial fountain, from the sanctuary of God, from an elect nation. For the Lord, passing by other nations, had selected them as a people peculiar to himself, and had adopted them as his children, as he often testifies by Moses and the prophets; and not content simply to give them the name of children, he calls them sometimes his first-begotten, and sometimes his beloved. So the Lord says in Exodus 4:22, -- "My first-begotten son is Israel; let my son go, that he may serve me." In Jeremiah 31:9, it is said, "I am become a Father to Israel, and Ephraim is my first-begotten:" and again, "Is not my son Ephraim precious to me? Is he not a delightful child? Hence troubled for him are my bowels, and I will yet pity him." By these words he means, not only to set forth his kindness towards the people of Israel, but rather to exhibit the efficacy of adoption, through which the promise of the celestial inheritance is conveyed. Glory means the excellency into which the Lord had raised up that people above all other nations, and that in many and various ways, and especially by dwelling in the midst of them; for besides many other tokens of his presence, he exhibited a singular proof of it in the ark, where he gave responses, and also heard his people, that he might show forth his power in helping them: and for this reason it was called "the glory of God." (1 Samuel 4:22.) [1] As he has distinguished here between covenants [2] and promises, we may observe this difference, -- that a covenant is that which is expressed in distinct and accustomed words, and contains a mutual stipulation, as that which was made with Abraham; but promises are what we meet with everywhere in Scripture; for when God had once made a covenant with his ancient people, he continued to offer, often by new promises, his favor to them. It hence follows, that promises are to be traced up to the covenant as to their true source; in the same manner as the special helps of God, by which he testifies his love towards the faithful, may be said to flow from the true fountain of election. And as the law was nothing more than a renewal of the covenant, and more fully sanctioned the remembrance of it, legislation, or the giving of the law, seems to be here peculiarly applied to the things which the law decreed: for it was no common honor conferred on the Jewish people, that they had God as their lawgiver. For if some gloried in their Solons and Lycurguses, how much more reason was there to glory in the Lord? of this you have an account in Deuteronomy 4:32. By worship he understands that part of the law in which the legitimate manner of worshipping God is prescribed, such as rites and ceremonies. These ought to have been deemed lawful on account of God's appointment; without which, whatever men devise is nothing but a profanation of religion.

Footnotes

1 - Vitriaga thinks that "the glory" was the pillar of fire and the cloud in the wilderness: but Beza, Grotius, and Hammond agree with Calvin, that the ark is meant. See Psalm 78:61. It seems to refer to those manifestations made in the tabernacle, and afterwards in the temple, by peculiar brightness or splendour. See Exodus 40:34; and I Kings 8:11. This splendour or glory signified God's presence, a privilege peculiar to the Israelites. -- Ed.

2 - Why he mentions "covenants," hai diathokai, in the plural number, has been variously accounted for, -- "there were various things included -- the land of Canaan, prosperity, and the priesthood, -- there were three laws -- the moral, ceremonial, and judicial, -- there were several repetitions of the covenant made to the patriarchs;" but if we read Galatians 3:17, we shall see the true reason, for the Apostle there makes a distinct difference between the Abrahamic and the Mosaic covenant; but both these belonged to the Jews. See also Ephesians 2:12. -- Ed.

Who are Israelites - Descended from Israel, or Jacob; honored by having such an ancestor, and by bearing a name so distinguished as that of his descendants. It was formerly the honorable appellation of the people of God.
To whom pertaineth - To whom it belongs. It was their elevated external privilege.
The adoption - Of the nation into the family of God, or to be regarded as His special people; Deuteronomy 7:6.
And the glory - The symbol of the divine presence that attended them from Egypt, and that finally rested over the ark in the first temple - "the Shechinah;" Exodus 13:21-22; Exodus 25:22.
And the covenants - The various compacts or promises which had been made from time to time with Abraham, Isaac, and Jacob, and with the nation; the pledges of the divine protection.
The giving of the law - On Mount Sinai; Exodus. 20; compare Psalm 147:19.
And the service of God - The temple service; regarded by them as the pride and ornament of their nation.
And the promises - Of the Messiah; and of the spread of the true religion from them as a nation.

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.

Who are Israelites; to whom [pertaineth] the adoption, and the (c) glory, and the (d) covenants, and the giving of the (e) law, and the (f) service [of God], and the (g) promises;
(c) The ark of the covenant, which was a token of God's presence.
(d) The tables of the covenant, and this is spoken by the figure of speech metonymy.
(e) Of the judicial law.
(f) The ceremonial law.
(g) Which were made to Abraham and to his posterity.

Who are Israelites,.... Which were their national name, as descended from Jacob, whose name was Israel; and it was accounted a very honourable one; see Philippians 3:5; and the very name they bore gave the apostle some concern that they should be cut off; and then he proceeds to enumerate the several distinguishing favours and privileges they had been partakers of:
to whom pertaineth the adoption; not that special adoption, which springs from eternal predestination, is a blessing of the covenant of grace, comes through the redemption of Christ, and is received and enjoyed only by believers in him; for all that were Israelites, were not in this sense the children of God; but national adoption is here meant, by which the whole body of the people, as nation, were the sons of God, his firstborn:
and the glory; either the ark of the covenant, which is so called in Psalm 63:2, according to Kimchi; or the clouds in the tabernacle and temple, which were called the glory of the Lord, and were symbols of his presence, the same with the Shekinah; and so Aben Ezra interprets power, the ark, and glory, the Shekinah, Psalm 63:2,
and the covenants; not the two Testaments, Old and New, but the covenant of circumcision, made with Abraham their father, and the covenant at Sinai they entered into with the Lord; some copies, and the Vulgate Latin and Ethiopic versions, read, "the covenant":
and the giving, of the law: , a way of speaking the (x) Jews make use of when they take notice of this privilege; for it was peculiarly given to them with great solemnity by God himself, through the disposition of angels into the hands of Moses the mediator, and by him to them; and on account of this, they reckoned themselves more beloved of God than the rest of mankind (y).
and the service of God; or "the service", as in the Greek text. So the Jews (z) are used to call it "the service"; and false worship is called by them , "strange service", which is the title of one of their Misnic tracts; and here it signifies the whole worship of God, in the whole compass of it, sacrifices, prayer, praise, &c. daily, weekly, monthly, and yearly:
and the promises; both temporal and spiritual, especially such as related to the Messiah, and which now had their accomplishment.
(x) T. Bab. Zebachim, fol. 116. 1. Zohar in Leviticus. fol. 5. 2, 3. (y) Tzeror Hammor, fol. 103. 2. (z) Vid. Pirke Abot, c. 1. sect. 2.

Who are Israelites--See Romans 11:1; 2-Corinthians 11:22; Philippians 3:5.
to whom pertaineth--"whose is"
the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (Galatians 4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (Exodus 4:22; Deuteronomy 32:6; Isaiah 1:2; Jeremiah 31:9; Hosea 11:1; Malachi 1:6).
and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah."
and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers" (Ephesians 2:12); meaning the one covenant with Abraham in its successive renewals (see Galatians 3:16-17).
and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (Deuteronomy 26:18-19; Psalm 147:19-20; Romans 2:17).
and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God.
and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Hebrews 7:6; Galatians 3:16, Galatians 3:21; Acts 26:6-7).

Whose is the adoption, &c. - 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, Deuteronomy 4:7; Psalm 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, Galatians 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.