Romans 9

1 The Apostle testifies his exceeding sorrow for the stiffneckedness of the Jews against Christ and his fore-going doctrine, 4 and reheaseth the privileges which God gave them in the old Testament above other Nations. 6 Proves that nevertheless Gods promises are not of none effect, forasmuch as they were properly made, not to the children of flesh, but to the children of the promise, that is to the elect: and that first by the example of Ismael and Isaac, 10 afterwards by the example of Esau and Jacob. 14 Declareth that God in the choosing of one and refusing of another, it always just, by the example if Moses and Pharaoh. 19 Answereth some objection of the flesh , and shows that God hath power so to do, by the similitude of a Potter. 24 He declares further that these elect ones, are also powerfully called by God, as well out of the Jews, as principally out the Gentiles, 25 which he proves by divers testimonies of the Prophets. 30 Concludes finally with a declaration of the next wherefore the Gentiles obtained righteousness by the Messiah, and the most part of the Jews were estranged from it.

1. Say the in Christ, [That is, either by Christ, as the word is taken Mat. 5.ver.34,35,36. And this is a form taking an oath, which the Scripture elsewhere useth in matters of importance. Or as it becomes him that is in Christ, i.e. that is a member of Christ. See Genesis 22:16. 2 Cor. 12.2.] I lye not, (my conscience also bearing me witness [namely, that I so think in my heart even as I speak or write, 2 Cor. 1.12.] by the holy Ghost.) [this the Apostle adds, to show that that which shall here say, proceeds not from any sudden inconsiderateness, or carnal motion, but from a serious mind, which is moved by the Holy Ghost.]

2. That it is a great grief to me, [Namely, that I see that the people of the Jews give so many manifest signs, by despising, rejecting and persecuting the Evangelical doctrine, that they are rejected by God and Christ, as appears from the following verse] and a continual pain in my heart.

3. For I myself could (indeed) with [Namely, if it were possible, or were Gods will, even as Christ in the like impossible petition, adjoins this condition, Mat. 29.v39.] to be banished [Gr. Anathema, i.e. to be a banning or a cursing. See Gal. 1.v8,9. and the annot. On Acts 23:12. Not that the Apostle should wish to be obdurate or hardened against Christ, like as they were: for this cannot be wished by any Godly man, but he wisheth through an overflowing love, which notwithstanding always subject it self to the will of God, that he might bear in their stead, the punishment which was to be expected by them, in Gods righteous judgement by reason of their hardness, that they might be freed from their hardness and banishment : as Moses also did for the Israelites, Exodus 32:32. See also 1 John 3:16.] from Christ, [that is, from the face of Christ] for my brethren, who are my kindred according to the flesh. [that is, according to the outward and natural descent, Genesis 29:14.]

4. Who [In these two verses he reheaseth the advantages which the Jews had in the Old Testament above the other Nations, to show that he did not without reason make such a wish: and that that which he should hereafter declare concerning the Jews and their rejection, proceed not from any ill will towards them, or disesteem of them; but only from the holy zeal for the maintaining of Gods honour, truth, and faithfulness in the fulfilling of his promise] are Israelites; [this is the Jews title of honour, that they were descended from Jacob, who by God himself when he had wrestled with him for the blessing, was called Israel i.e. an overcommer of God, Gen 32. ver. 28.] of whom is the adoption, [this is not to be understood of that adoption whereof the Apostle speaks, Rom. 8.ver15.29. Ephesians 1:5. for that no man can deprive us of, Rom. 8 .ver 38.39. but for the assuming of this Nation above other Nations to be the people of God, Exodus 4:22. Deuteronomy 4:7. and 7.6. Jeremiah 31:20.] and the glory [whereby is understood either all the glory whereby God exalted them above others by many miraculous deliverances: or the ark of the Covenant, which is called the glory of God, 1 Sam 4.21.22. because the Cherbims of glory covered it, and the same was a shadow and a sign of Gods glory and Majesty, Psalms 26:8. Hebrews 9:5.] and the Covenants [that is the Tables of the Covenant, or of the Law, Deuteronomy 9:11. Heb.9.4.] and the Law giving [namely, which was made to them by God himself out of heaven, Deuteronomy 4:8.32. Or the Law-giving, Law-making, and may be understood of the Judicial Law, as in the foregoing the moral Law and the services (of God) [namely, of the ceremonies which God would have used by the Priests, first in the Tabernacle, and afterward in the Temple] and the promises: [namely, of the Meffias and his benefits first made to Abraham and oftentimes rehearsed by Moses and other Prophets, Acts 2:39. Ephesians 2:12.]

5. Whose the Fathers [That is, who are descended from the Patriachs, and other forefathers, who were God friends and Prophets] and of which [namely, Jews, as the particle and shows. For Christ sprung from the stock of Judah, Heb. 7.ver. 44. Revel. 5.5.] Christ is, forasmuch as concerns the flesh, [or, according to the humane nature, Romans 1:3.] who is God above, all [namely, things, namely, according to his divine nature] to be praised for ever [by this title is the true and eternal God distinguished from all other, to whom this name of God might be given, Romans 1:25. So that thereby the Lord Jesus Christ is declared to be the true and eternal God with the Father and the Holy Ghost] amen.

6. But (I speak this) [Namely, of the rejection of the Jews ver.3,] not {or, But it is not possible that the word of God should be fallen to ground. Here the Apostle begins to answer a great difficulty, which might be brought forth against his foregoing doctrine. Namely, how it could be that righteousness and holiness should be obtained only by faith in Jesus Christ, whereas the Jews, with whom God had made his Covenant, and to whom the promises of righteousness by the Messiah were principally made, rejected Christ and faith in him: It might have then seemed, that the promises God were become of none effect. Whereunto the Apostle answers, that these promises were not properly made to the carnal posterity of Abraham, but to those whom God aswel out of his offspring as out of the Gentiles, should effectually call thereunto, according to his eternal election, leaving the other by a just and unsearchable judgement to be hardened in their corruption] as if the word of God [that is, the promises of God made to Abraham and his posterity, and related every where by the Prophets] were fallen to the ground, [that is, were made void or none of effect, like as an earthen pot left fall by any one, is broken in pieces] For they are not all Israel, [that is, true Israel to whom Gods promises properly had respect] which are of Israel. [that is, descended from Jacob.]

7. Neither because they are Abrahams seed, [That is, begotten from Abraham according to the flesh] are they all children: [that is, true children and heirs of the promises] but in Israel shall the seed be called to thee. [that is, the true seed, that shall be an heir to the promises: and not in Ismael, who was excluded from the promised inheritance, although he was also carnally born of Abraham.]

8. That is, not the children of the flesh, [That is, who are born of Abraham only according to he flesh] they are children of God: but the children of the promise [that is, who, as Isaac was born virtue of Gods promise, contrary to the course of nature, so also by verture of Gods election and promise, should be brought to faith] are reckoned for the seed. [namely, to which God promieth his spiritual blessings and inheritance.]

9. For this is the word of the promise, about this time [Namely, of the year to come] I will come, and Sara shall have a son.

10. And not only (shee) [Because in the former example there seemed to be disparity, whereof God had chosen Isaac be fore Ismael, as who was the son of a bondmaid, and now come to some years wherein he had shown some tokens of perverseness, therefore hath commeth now to the second example of Esau and Jacob, wherein no likeness between the persons could be found out, neither in their birth nor their works, but only by Gods gracious and undeserved choice] but Rebecca (is a proof thereof) when she was with child by one (namely) Isaac our Father.

11. For when (the children) were not yet born [Namely, were yet in their mothers belly, Genesis 25:22.23.] neither had done any good or evil [namely, whereby they could be differenced one from another. For otherwise they were already conceived of sin, and alive in their mothers womb when this divine answer happened concerning them: So that God looketh not upon faith in them, Seeing true believers cannot be said to be like unbelievers, for as much as they being sanctified by the Spirit of God, are better then unbelievers, Romans 5:19.] that the purpose of God [that is, Gods gracious degree of choosing in Christ from a man kind, Ephesians 1:4. Or, that the purpose which is according election, might abide (firm) not of works but of him that calleth, [that is, of the undeserved grace and favour of God, who also powerfully those that he hath elected, and bringeth them to faith and godliness Romans 8:30. 2 Tim. 1,9 See also Galatians 5:8. 1 Thes. 2.12. Therefore it is not of faith, for that is not in God that calleth, but in man that is called.]

12. It was said unto her, the greater [That is, the elder: Esau should be the first born, and Jacob the last born, Gen. 25.ver25.26.] shall serve the lesser. [that is not understood of an outward service or dominion: for Esau did not serve Jacob, but of the eternal and spiritual dominion which the children of God shall have hereafter, whereof the inheritance and dominion in the land of Canaan was a type, Heb. 11. v.13,14,15,16. and from whence Esau was excluded.]

13. As it is written, Jacob have I loved, Esau have I hated. [Because the word serve seem not clear enough to token the election of Jacob and the rejection of Esau in Gods purpose, therefore the Apostle brings this place, Matthew 1:2. yet more, for the exposition of the first, and proves that this service or subjection of Esau to Jacob, was joined with Gods eternal and undeserved love towards Jacob, and just hatred against Esau: as from that which followeth more largely appears.]

14. What shall we say then? Is there unrighteousness with God? [Namely, that he deals so unlike with men, who like unto others, so that he loveth and chooses the one, and hates and rejects the other. This natural reason thinks strange. But the Apostle answers that here is no injustice, because those that God chooses, he chooses of grace, and those that he rejects he justly rejects: which he proves out of Gods word, the first by the example of Moses, and the other by the example of Pharaoh] Far be it.

15. For he saith to Moses, I will have mercy {that is, I will really and steadfastly continue to have mercy, or more and more to have mercy] on whom I have mercy, [that is, on whom I have purposed to have mercy, or on whom I have begun to have mercy: so that by the doubling of these is understood the first original and perseverance therein. Is it therefore showing mercy? Then it is no injustice; for mercy respects mans misery, and is a benefit which is undeserved, and proceeds from meer benevolence, and can be accused of no righteousness, so it be joined with no mans injury] and I will be merciful to whom I am merciful.

16. So then (it is) of him that willeth, nor of him that runneth, [That is, of man who by his good will and good course of his life should move God thereunto, seeing no man hath this of himself, Romans 11:35. Philippians 2:13.] but of God that showed mercy. [namely, who decrees and doth all this according to the good pleasure of his will, v.18. Ephesians 1:1.]

17. For the Scripture saith to Pharaoh, [By the example of Pharaoh he proves the second member of the answer to the former objection; namely, that neither is there any unrighteousness in respect of those that are left in their sins and rejected: seeing God doth that righteously, and directs it to the glory of his name] for this same thing have I raised thee, [this word raised may be taken either for the raising of Pharaoh to the Kingdome, or for his preservation in the midst of all the plagues which God had brought upon him and his people. And also with all under it is understood his hardening against the people of Israel, and against Gods command, as by the conclusion of Paul in the following verse appears: not that he stirred him up to sin, which cannot be, Jam, 1.13. but because justly let him in his sins, and gave him up to his own wicked and proud desires, whereby he so long wrestled against God and his command, until God executed deserved punishment upon him, and so showed his glory and power upon him before all the world. See Proverbs 16:4. Habakkuk 1:12.] that I might show my power in thee, and that my may be declared on the whole Earth.

18. Therefore he hath mercy on whom he will, and hardens [That is, taketh not away the hardness of heart which they have of themselves, but gives them up to the same. See hereof more at large in the annotation on Romans 1:24.] whom he will. [the word will is not here is not here taken for that will that should have no reason of its actions. For the will of God is a rule of all righteousness, Deuteronomy 32:4. and is never separated from his wisdome and righteousness, albeit that the reason thereof are nor revealed to us, or above our understanding, Rom. 11.v.33.34. wherewith also we must always hold our selves content. And this is Pauls conclusion from the foregoing examples of Moses and Pharaoh.]

19. Thou wilt therefore say unto me, why (then) doth be yet complain? [Or why doth he accuse and wax angry yet? Namely, about them whom he hardens, for as much as they are hardened according to his will which is irresistible. This is a new objection of the flesh against the foregoing words of Paul; whereto the answer followeth] for who hath resisted his will?

20. Yea, but O man [In this word man is the first reason of the answer, seeing a frail man ought not to dispute against God, as being too mean and unfit judge of Gods doings] who art thou answers against God? [or gainsays God] shall also the thing made say to him that made it, [this is the second part of Pauls answer, whereby he showed that it is unseemly for a man to ask God a reason for his actions, seeing God is his Creator, and he his workmanship or Creature. See Isaiah 54:9.] wherefore have thou made me thus?

21. Or hath not the potter power over the clay? [This is the third reason of Pauls answer, taken from the right and power of God over all men, which is not less then the Potters power over clay] of the same lump, [whereby is represented the Original of all corrupt mankind out of one blood, Acts 17:26.] to make the one vessel unto honour, [that is, for an honourable use, 2 Tim. 2.20.] and the other of dishonour? [that is, for a meaner or more despicable use.]

22. And if God intending to show (his) wrath, [This is the fourth reason of Pauls answer, taken from the laudable end wherefore God doth this, namely, to exercise wrath, that is, righteous punishment against the vessel of wrath, after that he hath with much long suffering born with them in their corruption and rebellion] and make his power known, with much long suffering bare with the vessel of wrath [that is, on whom God hath purposed to show his just wrath] prepared to destruction. [namely, partly by themselves, seeing they have a delight in their corruption and rebellion: and partly by Gods righteous judgement, who would leave them in the same. And bring them unto deserved punishment, as was done to Pharaoh.]

23. And that he might make known the riches of his glory [This is the other end which God intended in the election of his; namely, the showing of his abundant grace and glory, of which he will make them partakers, Rom. 8.v29.] on the verses of mercy, to redeem them from destruction by Christ] which he hath before prepared unto glory? [that is, hath from everlasting ordained and elected unto eternal life, Eph. 1.v4,5,6.]

24. Whom Hitherto the Apostle hath spoken of Gods purpose of electing some, and rejecting others: now he proceeds and speaks of the calling of them that are elected, partly out of the Jews, but for the greatest part out of the Gentiles: which calling is the means and evidence, whereby Gods elects are distinguished from others] he hath also called [namely not only outwardly by his words, but also inwardly by his spirit, as the particle out of also imports: for otherwise according to the outward calling, the Jews were called as well as the Gentiles, Matthew 22:14. Rom. *.28.30. 1 Cor. 1.26.] (namely) us not only of the Jews, but also of the Gentiles.

25. As he also saith in Sea, I will call that which was not my people, [Namely, the Gentiles whom he had passed by in the Old Testament, and now by Christ would also receive his people, together with the Elect of the Jews, Ephes, 2.13. 1 Pet.2,10. Thus the Apostle proves that he taught nothing but that which was foretold by the Prophets should come to pass: namely, that Christ should gather the true Israel of God out of Jews and Gentiles, Rom. 11 26 1 Pet. 2.10.] and her that was not beloved (my) beloved.

26. And it shall be in the place where it was said unto them; yet are not my people, there shall they be called children of the living God.

27. And Esatas crieth concerning Israel, [In these three verse he proves that it was foretold, that God in his powerful calling should pass by his greatest part of the Jews, and saved only the remnant of them, together with the Elect of the Gentiles] Although the number of the children of Israel were as sand of the Sea, the remnant [that is, a small company which he hath left remaining out of the great multitude which perish, as Romans 11:5.] shall be saved. [the Hebrew word in the Prophet, chapter 10.22. signifies properly shall return into , or unto him, namely, unto God, as is expressed in 21. verse. But the sense is the very same: although some think that Esay had respect to the return of a few from the captivity of Babylon, which was a type of the going forth of the Elect, out of the Babel of sin and the world.]

28. For he finisheth a matter [Gr. A word, or speech Some take this for a threatening against the godly Jews, whom God will cut off, and reject, nevertheless always preserving his own among them. Others take it for the decree, or the steadfastness of the decree of God in saving his, notwithstanding the rebellion of the greatest multitude of the rest: which seems all as fitly to agree with the following verse] and cuts it off in righteousness, for the Lord shall make a concise matter on the Earth.

29. And as Esaias said before, If the Lord of Sabbath had not left us remaining [That is, had not powerfully received to himself in the midst of all the ungodly and hypocrites. See Romans 11:4.5.] a seed, [that is, a small company, as little seed that is over and above, is in the respect of the whole; which remnant God afterwards made use as a seed out of which to cause his Church both of the Jews and Gentiles to grow up again] we had become as Sodom, and had been made like unto Gomorrah.

30. What shall we say then? [Herewith the Apostle concludes this discourse of the electing and calling of some, and of the rejection of others, with a consequence which he draws from thence, of the fulfilling of the same both among Jews and Gentiles, as the Apostle custom is, so to conclude with such consequences , as may be seen Romans 8:31.] That the Gentiles [that is, the elect among the Gentiles] which sought not after righteousness, [that is, who together with others gave themselves over to all unrighteousness and ungodliness, before they were converted unto Christ by virtue of this calling, Romans 1:18. eph. 2.1,2,3,4.&c.] have obtained righteousness which is of faith. [that is, the righteousness of Christ, received by a true faith 2 Cor. 5.,21. Phil.3.9.]

31. But Israel who sought after the Law of righteousness [Namely, in the outward observation of the Law and of the ceremonies] is not to come to the Law of righteousness. [that is, not to come to the obtaining, or the right possession of the righteousness which will stand before God.]

32. Wherefore? Because they (sought it) not by faith, [Namely, in Christ, as is expressed in the verse following] but as by the works of the Law. [namely, wherein they came far too short, as the Apostle taught before, Romans 3:20.] For they stumbled at the Stone of stumbling. [that is, they took offence at the mean outward state and cross of Christ. See 1 Cor. 1.23.]

33. As it is written, [Namely, in the Prophet Esay, chapter 8 .v14. and 28.v.16. which two places the Apostle joins together. And Christ is here called a stone of stumbling in respect of the disobedient and rebellious, as Peter declares 1 Pet. 2.7.8.] Behold I lay in Sion a stone of stumbling, and a rock of offence: and every one that believeth in him, shall not be ashamed.