and from them proceeds the human descent of Christ
This phrase underscores the humanity of Jesus, affirming His lineage from the Jewish people. The Greek word "κατά σάρκα" (kata sarka) translates to "according to the flesh," indicating Jesus' human nature. This is crucial in understanding the dual nature of Christ—fully God and fully man. Historically, this affirms the fulfillment of Old Testament prophecies regarding the Messiah's descent from the line of David, as seen in passages like Isaiah 11:1 and Jeremiah 23:5. It emphasizes the incarnation, where God took on human form to dwell among us, bridging the divine and human realms.

who is God over all
This phrase is a profound declaration of the deity of Christ. The Greek "ὁ ὢν ἐπὶ πάντων θεὸς" (ho ōn epi pantōn theos) translates to "who is over all, God." This affirms the supremacy and sovereignty of Christ, aligning with the foundational Christian belief in the Trinity. It echoes the high Christology found in other New Testament passages, such as John 1:1 and Colossians 1:16-17, which speak of Christ's preeminence and divine nature. This statement is a cornerstone for understanding the nature of Jesus as both God and Savior, worthy of worship and adoration.

forever worthy of praise!
This phrase is a doxology, an expression of praise to God. The Greek "εὐλογητὸς" (eulogētos) means "blessed" or "praised." It reflects the eternal nature of Christ's worthiness to be praised, a theme consistent throughout Scripture. This echoes the worship found in Revelation 5:12-13, where Christ is exalted by all creation. It serves as a reminder of the eternal glory and honor due to Jesus, encouraging believers to live lives of worship and adoration, acknowledging His lordship and grace.

Amen
The word "Amen" is a transliteration of the Hebrew "אָמֵן" (āmēn), meaning "truly" or "so be it." It is a term of affirmation and agreement, often used to conclude prayers and doxologies. In this context, it serves as a seal of truth, affirming the statements made about Christ's deity and worthiness of praise. It invites the reader to join in the affirmation of these truths, fostering a spirit of unity and shared belief among the community of faith. This simple yet profound word encapsulates the heart of Christian confession and worship.

Who is over all, God blessed for ever.--These words are a well-known subject for controversy. Trinitarian and English interpreters, as a rule, take them with the punctuation of the Authorised version, as referring to Christ. Socinian interpreters, with some of the most eminent among the Germans, put a full stop after "came," and make the remainder of the verse a doxology addressed to God, "Blessed for ever be God, who is over all." Both ways are possible. The question is, Which is the most natural and probable? and this is to be considered, putting altogether on one side prepossessions of every kind. We are not to read meaning into Scripture, but to elicit meaning from it. The balance of the argument stands thus:--(1) The order of the words is somewhat in favour of the application to Christ. If the clause had really been a formal doxology, the ascription of blessing would more naturally have come at the beginning in Greek as in English, "Blessed be God," &c. (2) The context is also somewhat in favour of this application. The break in the form of the sentence becomes rather abrupt on the other hypothesis, and is not to be quite paralleled. Intruded doxologies, caused by a sudden access of pious feeling, are not uncommon in the writings of St. Paul, but they are either worked into the regular order of the sentence, as in Romans 1:25, Galatians 1:5, or else they are formally introduced as in 2Corinthians 11:31; 1Timothy 1:17. (3) But on the other hand, to set somewhat decidedly against this application, is the fact that the words used by the Apostle, "Who is over all," and the ascription of blessing in all other places where they occur, are referred, not to Christ, but to God. (Comp. Romans 1:25; 2Corinthians 1:3; 2Corinthians 11:31; Ephesians 1:3; Ephesians 4:6.) There is, indeed, a doxology addressed to Christ in 2Timothy 4:18; it should, however, be remembered that the Pauline origin of that Epistle has been doubted by some, though it is also right to add that these doubts do not appear to have any real validity. The title "God" does not appear to be elsewhere applied to our Lord by St. Paul, though all the attributes of Godhead are ascribed to Him: e.g., in Philippians 2:6 et seq., Colossians 1:15 et seq. In 1Timothy 3:16, which would be an apparent exception, the true reading is, * Who was manifested," and not "God was manifested." On the other hand, St. John certainly makes use of this title, not only in John 1:1; John 20:28, but also in the reading, adopted by many, of John 1:18, "God only begotten" for "Only begotten Son." Weighing the whole of the arguments against each other, the data do not seem to be sufficient to warrant a positive and dogmatic conclusion either way. The application to our Lord appears perhaps a little the more probable of the two. More than this cannot be said. Nor is a stronger affirmation warranted by any considerations resting on the division of authorities. . . .

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