Romans 9

—and the covenants.] Made with Abraham, Gal. iii. 17; and with Moses, Exod. xxiv. 8: the two covenants, Gal. iv. 24: the old and new covenant, Jer. xxxi. 33; xxxii. 40. Dr. Whitby.

—and the service of God.] The prescribed manner of worship appointed by God Himself. Dr. Hammond.

—Jacob have I loved.] See Deut. vii. 6—8. Hosea uses the word “beloved,” to express God’s restoring the Jews to the honour of being His Church and people, after having cast them off for a time. See ver. 25. Dr. Macknight.

—but Esau have I hated.] “Loving” and “hating” in the Hebrew language often signify no more than choosing one thing or person, and leaving another; or preferring one before another. Our Saviour uses this Hebraism in the same manner, John xii. 25, and Matt. x. 39; see also Gen. xxix. 31. Pyle.

“Hated,” as also “hardeneth,” ver. 18, is taken negatively, for not loving, not having mercy. So “blinded,” Rom. xi. 7; John xii. 40. For positive hardening, &c. presupposes, not only God’s will, but man’s sin also. Bp. Fell.

— Shall the thing formed &c.] The Apostle alludes to Isai. xlv. 9; where in answer to the Jews, who seem to have taken it amiss that their deliverance was to be accomplished by Cyrus, a heathen prince, the Prophet says, “Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?” Questions implying, that nations, which derive their existence and continuance merely from the power and goodness of God, have no right to find fault with Him, because He hath denied them this or that advantage,

The calling of the Gentiles, and rejecting of the Jews. Anno DOMINI 60. Or, made up.

— the Lord of Sabaoth] Or “of hosts,” Isai. vi. 3. The phrase signifies, that God is the sovereign Lord of the “innumerable company of angels,” Heb. xii. 22; of the host of heaven, which the heathen worshipped, the sun, moon, and stars; of the hosts and armies of all nations on earth; particularly the Jewish people, whom He led forth to battle; and lastly, of the Christian Church, which the Old Testament foretold should be “terrible, as an army with banners,” (Cant. vi. 4, 10,) and the New describes, as furnished with “weapons of warfare,” &c. see 2 Cor. x. 4, 5. The word “Sabaoth,” which is the Hebrew word for “hosts,” is preserved also in Jam. v. 4, and in that hymn of singular excellence, the ‘Te Deum.’ Abp. Secker.

30. What shall we say then? Rather, ‘What do we say then?’ That is, What therefore is the substance of what I have intended in this discourse? It is even this, “That the Gentiles,” &c. Dr. Whitby.

— That the Gentiles, which followed not after righteousness, &c.] Who had formerly no notions of Christ, nor expected pardon and salvation by Him, have now obtained it, and are made members of God’s Church, by embracing the Gospel religion. Pyle.

Romans 9:2

2.—a zeal of God, but not according to knowledge.] Their religious zeal is very great, but then it is an ignorant and erroneous zeal; aiming indeed at a good end, but placed upon wrong means for attaining it. Pyle.

Romans 9:3

3.—I could wish that myself were accursed from Christ] That is, as the ancients interpret it, if it were proper to make such wish, if it could avail to make so great a multitude happy, I could even wish so great a blessing to my brethren, though at the loss of my own happiness. Dr. Whitby.

Or, ‘I could wish to be made an anathema,’ a person separated to destruction: he would have been content to have devoted himself to death, as a voluntary offering, or expiatory sacrifice, if by that means he could have prevented the ruin and rejection of his countrymen. This was a way of speaking well understood both by Jews and Gentiles in those times; and signified the highest degree of patriotism or publick spirit; namely, so far as for any one to offer to lay down his life, and devote himself to death, to avert any publick judgment or calamity. The original word “anathema” is so used in the old Greek writers. Dean Tucker, Parkhurst. Compare Exod. xxxii. 32; and see the note there.

For a man, upon any account whatsoever, to be content to become subject to the curse of Christ, and to His final displeasure, is so far beyond the utmost bounds even of Christian charity itself, that it is utterly inconsistent with the nature of a rational creature, either to desire, or so much as to be capable of being prevailed with even to submit to. It is certain therefore the meaning of the Apostle has been misunderstood, and that his intent in this passage was not to wish himself subject to the eternal wrath of God, (which is utterly impossible and absurd,) but the wishing himself accursed from Christ for the sake of his own nation and people, is to wish that (if it was possible) he by bearing himself the temporal judgments which he saw coming upon them upon account of their being accursed from Christ through their own obstinacy and incredulity, might restore them again to the favour of God. The persons, for whom St. Paul could find in his heart to suffer thus, are the Jewish nation. Now nations can be punished, as such, only in this world, and therefore as the curse here spoken of is national it must be temporal. T. Edwards.

3.—of God’s righteousness.] Of God’s way of justifying men under the Gospel. Dr. Hammond.

Romans 9:4

4. Who are Israelites.] That is, persons descended from one whose faith and virtue were so eminent, that as a prince be prevailed with God, and so was denominated Israel, as a mark of God’s affection, Gen. xxxii. 28. Dr. Whitby.

—to whom pertaineth the adoption.] God having owned them as His sons and firstborn, Exod. iv. 22, 23; Hos. xi. 1. Dr. Whitby.

—and the glory.] The privilege of having God present among them, His majesty shining, as it did in the ark, 1 Sam. iv. 21; Ps. lxxxiii. 3. Dr. Hammond.

of the law, and the service of God, and the promises;

4. For Christ is the end of the law &c.] That is, the law was not designed to justify men without Christ; but on the contrary it was designed to bring men to

have a zeal of God, but not according to knowledge.

Romans 9:5

5. Whose are the fathers.] Who are descended of the patriarchs, Abraham, Isaac, and Jacob. Dr. Wells.

—and of whom as concerning the flesh Christ came.] He being born of one of their nation, and so according to the flesh their offspring, even He, “who” according to His divine nature “is over all, God blessed for ever. Amen.” Dr. Whitby. These words are so clear a proof of the divinity of Christ, that they confute all heresies upon that subject. Dr. Hammond.

It is evident that Christ is here called God, even He who came of the Jews, though not as He came from them, that is, according to the flesh, which is here distinguished from His Godhead. Secondly, He is so called God, as not to be one of the many gods, but the one supreme or most high God; for He is “God over all.” Thirdly, He hath also added the title of “blessed,” which of itself elsewhere signified the supreme God, and was always used by the Jews to express that one God of Israel. Wherefore it cannot be conceived that St. Paul should write to the Christians, most of whom then were converted Jews or proselytes, and give unto our Saviour not only the name of God, but also add that title which they always gave unto the one God of Israel, and to none but Him; except he did intend they should believe Him to be the same God, whom they always in that manner and under that notion had adored. As therefore the Apostle speaketh of “the God and Father of our Lord Jesus Christ, which is blessed for evermore,” 2 Cor. xi. 31; of “the Creator, who is blessed for ever, Amen,” Rom. i. 25; and thereby doth signify the supreme Deity, which was so glorified by the Israelites; and doth also testify that we worship the same God under the Gospel, which they did under the Law: so doth he speak of Christ in as sublime a style, “who is over all, God blessed for ever, Amen;” and thereby doth testify the equality, or rather identity, of His Deity. Bp. Pearson.

The Apostle here closes the illustrious catalogue of the many glorious privileges the Jews were formerly endowed with, with the sum total and substance of all. All this seems to be introduced in order to put them upon reflecting on their melancholy situation, and the greatness of their downfall, if they continued still to spurn at the method of salvation, now proposed to their acceptance. Dean Tucker.

5.—which doeth those things] Namely, the several branches of the Jewish law. The difference of the Law and Gospel consists in this; the Law promised life only on condition of doing all that was required, and pronounced a curse on them that did not continue in all; the Gospel, whilst it requires not many things which the law required, allows place for repentance, and sure mercy and pardon to the sinner upon his return to new life, provided he sincerely obeys Christ, and lays hold on His sacrifice for expiation. Thus faith is said to be the condition of our justification, and not ’the doing of those things,’ the law of faith, not of works, is that by which the Christian must live. Dr. Hammond.

Romans 9:6

6. Not as though the word of God hath taken none effect.] The Apostle here foresaw another objection ready to arise. For to this the Jews would reply, that they could not be cast off, because of the promise made unto their fathers. But to this he answers, that Almighty God had already sufficiently fulfilled these promises, or might take some other method in the course of His providence for their accomplishment; so that

Amo DOMINI 60. All the seed of Abraham were not the children of the promise. ADDO DOMINI 66. n Gen. 21. 18.

6. But the righteousness which is of faith speaketh on this wise.] Here the Apostle personifies the righteousness by faith, and makes it say of its doctrines and precepts, what Moses said concerning his commandment, (Deut. xxx. 11—14,) though in a sense somewhat different. Dr. Macknight.

—Say not in thine heart, Who shall ascend into heaven? &c.] The two phrases here used, of “ascending into heaven,” and “descending into the deep,” are proverbial expressions to signify doing, or attempting to do, some hard impossible thing. They had been used by Moses in this sense, Deut. xxx. 12, to express the readiness with which the Jews might know their moral duty: and they are here accommodated by the Apostle, to express the easiness of the Gospel condition above that of the Mosaical law. Dr. Hammond.

6, 7.—to bring Christ down from above:)—to bring up Christ again from the dead.] The coming down of Christ from heaven, and the resurrection of Christ from the dead, are two of the most important articles in the Christian religion, on which our salvation depends. It would have been impossible for us to contribute towards their being performed: the Apostle teaches us, that we are not required to contribute; but Christ Himself having wrought these things for us, our belief of them

Romans 9:7

7.—but, In Isaac shall thy seed be called. &c.] The Apostle here takes occasion, from the consideration of the nature of the promise made unto their fathers, to reason with them somewhat to the following effect. If you, my countrymen, will but attend to the nature of that covenant, and consider on what terms it was originally founded, you of all people will have the least reason to complain. For you should consider, that it was originally founded in the mere good pleasure, and owing to the sovereign disposal of Almighty God. The promise was first made to Abraham freely, that his posterity should be the Church and peculiar people of God, and enjoy the land of Canaan for their possession. And Abraham was desirous that these privileges should be fixed in the line of Ishmael: but God denied his request, and gave them to his son Isaac. Again, you have another remarkable instance of the sovereign will and pleasure of Almighty God, in the donation of such kind of national privileges, specified in the case of Esau and Jacob. These two children were both the descendants of Abraham, of Sarah, and of Isaac; persons to whom the promise had been expressly limited: Rebecca was the mother of them both; and consequently there could be no preference in that respect. The infants were yet unborn; neither of them having done good or evil: yet it was predicted of Rebecca, “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger.” Thus was the posterity of Jacob, though the younger branch, “loved” and preferred, but that of Esau “hated,” that is, slighted in comparison of the other, not equally favoured and advanced. Dean Tucker.

Romans 9:11

11.—the purpose of God according to election] That

born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

Romans 9:14

14. What shall we say then? Is there unrighteousness with God? God forbid.] As if he had said, Consider again: if it was no act of injustice at first to choose you preferably to your elder brethren the Edomites, to be so long His peculiar Church and people, what wrong can be done to you, if the Gentiles are now called in? And what reason have you of all people to complain, who are now rejected, not as the posterity of Esau were, through an act of sovereign will and pleasure; but on account of your own personal crimes and infidelity? Dean Tucker.

Romans 9:15

15. For he saith to Moses, &c.] Nor is it any wrong done you, that even the idolatrous Gentiles should now be preferred, and you cast out. For when whole nations have forfeited their charter-covenant by their rebellion and disobedience, surely Almighty God may forgive and receive which of them He pleases into His future favour and protection. Take an example of this from your own history in the matter of the golden calf, when God pardoned your national revolt and idolatry, saying unto Moses, “I will have mercy on whom I will have mercy,” &c. So then in short, as to the great point of national privileges, the sum is this: it is “not of him that willeth,” because Abraham willed for Ishmael, and Isaac willed for Esau; “nor of him that runneth; but of God that sheweth mercy.” These are acts of mere favour and bounty, which none can challenge or have a right to expect, and consequently none can complain of injustice, when the preference is given to others. Dean Tucker.

God hath mercy upon whom he will. Anno DOMINI 60.

Romans 9:16

16. — him that willetth,] Abraham willed that Ishmael might be partaker of the blessings promised to his seed, when he said, “O that Ishmael might live before Thee!” Gen. xvii. 18: and when he was grieved at the saying of Sarah, “The son of this bondwoman shall not be heir with my son, even with Isaac,” Gen. xxi. 10. Dr. Whitby. Also Isaac willed to bestow his blessing on Esau, Gen. xxvii. 4. Dr. Hammond.

— him that runneth,] Alluding to Esau, when he ran to fetch venison, and came back running and crying, “Hast thou but one blessing,” &c. Gen. xxvii. 5, 38. Drs. Whitby and Hammond.

Romans 9:17

17. For the scripture saith unto Pharaoh, &c.] The Apostle continues his argument in this manner: And as you have thus seen, how consonant it is to His usual practice, that God should now extend His favours to the Gentiles, I will in the next place set forth how His present rejection of you Jews is agreeable to His known method of proceeding with respect to punishments. For you know, Pharaoh had justly deserved to be made an example of God’s vengeance, before it was so visibly executed upon him. But yet “the Scripture saith, For this same purpose have I raised thee up,” that is, I have made thee to stand, preserving thee, suspending to punish thee, when I sent all My other plagues, “that I might shew My power” more illustriously “in thee, and that My name might” thereby “be declared throughout all the earth.” And then it is as to the rejection of you Jews. Almighty God might very justly have deprived your nation of those privileges which ye were so unworthy of, long before ye had committed this last and finishing act of impiety in crucifying the Lord of glory, and despising the subsequent offers of His pardon and forgiveness through the Gospel. But in order to make a more signal example of your disobedience, He continued your state and nation in being, that your rejection and the call of the Gentiles might appear to all the world to be the immediate effect of His overruling providence. And thus “hath He mercy on whom He will have mercy, and whom He will He hardeneth;” that is, He sometimes spares offenders, and remits these national judgments; but at other times, when they do not amend on these warnings, but grow more incorrigible, He gives them up to a judicial blindness, reserving and continuing them in that hardness of heart which they had before contracted, till such a season as will be most proper for displaying His judgments against them. Dean Tucker. See the notes on Exod. ix. 16; iv. 21.

No authority or example can be produced to prove that God did actually harden, or had a will to harden, any but such as had formerly rebelled against the light, abused His patience, and despised His gracious dispensations. See chap. i. 21, 26; Ps. lxxxi. 11, 12. Bp. Womack.

Romans 9:19

19. Thou wilt say then &c.] St. Paul here anticipates

Romans 9:22

22. — fitted to destruction.] Either by themselves, or by their wickedness. In the following verse a different phraseology is used concerning “the vessels of mercy;” for it is said of them, “which He had afore prepared unto glory:” namely, the glory of being made the Church and people of God. Dr. Macknight.

Romans 9:23

23. — make known the riches of his glory on the vessels of mercy.] St. Paul in a parallel place, Col. i, has so fully explained these words, that he who will read ver. 27 of that chapter, with the context there, can be in no manner of doubt what St. Paul means here. Locke.

Romans 9:25

25. As he saith also in Osee.] The Apostle here, in proof of his preceding proposition, cites the prophecies of Hosea. First he alleges two clauses, but in an inverted order, from the 23d verse of the second chapter, which seem to relate more immediately to the call of the Gentiles: “I will call them my people, &c. and her beloved,” &c. And to these he subjoins, as relating solely to the restoration of the Jews, that part of the prophecy of the first chapter, which affirms, that “in the place where it was said unto them, Ye are not My people, there shall they be called the children of the living God.” From these detached passages, thus connected, he derives the confirmation of his proposition concerning the joint call of Jew and Gentile to the mercy of God. Bp. Horsley.

Romans 9:27

27. Esaias also crieth concerning Israel, &c.] And when I say, but a few of your nation can be saved, while the infidelity is so general, I have your Prophet’s own words to justify me, Isai. x. 22, 23. ‘Though the number of the Israelites be as the sand of the sea, yet but a remnant of them will so behave themselves as to be saved. For, says he, when the Lord comes to cast up the numbers of good and bad, He will find but a short balance of true Israelites, and the destruction of the unbelievers will be very large and great.’ Pyle.

Romans 9:29

29. And as Esaias said before, &c.] Which is agreeable to another account he gives of them, at a time when their sins were at a high pitch, Isai. i. 9: Surely, except the Lord of Sabaoth had been merciful to a

Romans 9:31

31. — Which followed after the law of righteousness.] Or, who were solicitous and zealous as to the law of Moses, which, considered in opposition to the Gospel, was a law only of external righteousness, hath not attained to, or embraced, the Gospel, which is the law of true spiritual righteousness. Dr. Wells.

From this recapitulation of the whole dispute of the Apostle in this chapter, and his declaration that the design of it was to justify God in this proceeding and dealing with both Jews and Gentiles, it is very evident, that it was not at all designed to determine any thing, touching God’s absolute decrees of dealing with mankind in general in any certain way as to their final and eternal state; but only to justify His dealings, according to what He had actually done with the unbelieving Jews, rejecting them upon their stubborn infidelity, and the hardness of their hearts; and with the believing Gentiles, admitting them to be His Church and people, and the spiritual seed of Abraham, upon their faith and submission to the terms which He had

The difference betwixt the righteousness ROMANS. of the law, and this of faith. Anno DOMINI 60. a Ibid. 8. 14. B 28. 16. J Pet. 2. 8. Or, confounded.

it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Romans 9:32

32, 33.—For they stumbled at that stumblingstone: As it is written, &c] God had pointed out to the Jews the way of salvation by faith, by saying, Behold, I lay in Zion a corner stone, elect, precious, and whosoever believeth in Him shall not be ashamed, Ibid. xxviii. 16. But this corner stone became to them of Israel, according to the words of the same Prophet in another place, “a stone of stumbling, and a rock of offence,” chap. viii. 14. They were offended at Him because of His poverty, humility, and outward meanness, and the spirituality of His kingdom; and so they stumbled and fell off from being God’s people, and excluded themselves from the blessings offered them by the promised Messiah; see 1 Pet. ii. 6—8. Dr. Whitby.

Chap. X. The Apostle expresses his earnest desire that the Jewish nation might yet believe the Gospel: he allows their zeal for God and religion, but shews how mistaken it is: he compares the severe terms of justification under the law with the gracious condition of the Gospel covenant: he contends that this covenant is offered both to Gentile and Jew, according to the ancient prophecies; that the Apostles therefore must needs preach to the Gentiles, in order to convert them to Christianity; and that the success of their preaching upon both people is agreeable to the Scripture predictions. Pyle.

Ver. 1.—my heart’s desire and prayer—for Israel &c.] Had Israel been under an absolute decree of rejection and reprobation, this prayer of the Apostle must have been not only a vain prayer, but also an opposing of his desire to the good pleasure of Almighty God revealed to him. Dr. Whitby.

—that they might be saved.] That they might believe and turn to Christ in good time, and so be delivered from the fatal destruction which attends them, and withal be saved eternally. Dr. Hammond.