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,
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
Because such a doctrine would not only have had no tendency
to convince, but would have evidently tended to harden, the
Because when he sums up his argument in the close of the
chapter, he has not one word, or the least intimation, about it.
1: In Christ - This seems to imply an appeal to him.
In the Holy Ghost - Through his grace.
2: I have great sorrow - A high degree of spiritual sorrow
and of spiritual Joy may consist together, (Ro 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.
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
4: 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, (De 4:7,Ps 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, (Ga 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.
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.
6: Not as if - The Jews imagined that the word of God
must fail if all their nation were not saved. This St. Paul now
refutes, and proves that the word itself had foretold their falling
away. The word of God - The promises of God to Israel. Had
fallen to the ground - This could not be. Even now, says the
apostle, some enjoy the promises; and hereafter "all Israel shall
be saved." This is the sum of the ninth, tenth, and eleventh
chapters. For - Here he enters upon the proof of it. All are not
Israel, who are of Israel - The Jews vehemently maintained the
contrary; namely, that all who were born Israelites, and they
only, were the people of God. The former part of this assertion
is refuted here, the latter, (Ro 9:24), &c. The sum is, God
accepts all believers, and them only; and this is no way contrary
to his word. Nay, he hath declared in his word, both by types
and by express testimonies, that believers are accepted as the
"children of the promise," while unbelievers are rejected, though
they are "children after the flesh." All are not Israel - Not
in the favour of God. Who are lineally descended of Israel.
7: Neither because they are lineally the seed of Abraham,
will it follow that they are all children of God - This did not
hold even in Abraham's own family; and much less in his remote
descendants. But God then said, In Isaac shall thy seed be
called - That is, Isaac, not Ishmael, shall be called thy seed;
that seed to which the promise is made.
8: That is, Not the children, &c. - As if he had said,
This is a clear type of things to come; showing us, that in
all succeeding generations, not the children of the flesh, the
lineal descendants of Abraham, but the children of the promise,
they to whom the promise is made, that is, believers, are the
children of God.(Ge 21:12)
9: For this is the word of the promise - By the power of
which Isaac was conceived, and not by the power of nature. Not,
Whosoever is born of thee shall be blessed, but, At this time
- Which I now appoint. I will come, and Sarah shall have a son
- And he shall inherit the blessing.(Ge 18:10).
10: And that God's blessing does not belong to all the
descendants of Abraham, appears not only by this instance,
but by that of Esau and Jacob, who was chosen to inherit the
blessing, before either of them had done good or evil. The
apostle mentions this to show, that neither were their ancestors
accepted through any merit of their own. That the purpose of
God according to election might stand - Whose purpose was, to
elect or choose the promised seed. Not of works - Not for any
preceding merit in him he chose. But of him that called - Of his
own good pleasure who called to that privilege whom he saw good.
12: The elder - Esau. Shall serve the younger - Not in
person, for he never did; but in his posterity. Accordingly the
Edomites were often brought into subjection by the Israelites.(Ge 25:23).
13: As it is written - With which word in Genesis, spoken
so long before, that of Malachi agrees. I have loved Jacob - With
a peculiar love; that is, the Israelites, the posterity of Jacob.
And I have, comparatively, hated Esau - That is, the
Edomites, the posterity of Esau. But observe,
This does not relate to the person of Jacob or Esau
Nor does it relate to the eternal state either of
them or their posterity.
Thus far the apostle has been proving his proposition, namely,
that the exclusion of a great part of the seed of Abraham, yea,
and of Isaac, from the special promises of God, was so far from
being impossible, that, according to the scriptures themselves,
it had actually happened. He now introduces and refutes an
14: Is there injustice with God - Is it unjust in God to
give Jacob the blessing rather than Esau? or to accept believers,
and them only. God forbid - In no wise. This is well consistent
with justice; for he has a right to fix the terms on which he will
show mercy, according to his declaration to Moses, petitioning
for all the people, after they had committed idolatry with the
golden calf. I will have mercy on whom I will have mercy
- According to the terms I myself have fixed. And I will have
compassion on whom I will have compassion - Namely, on those
only who submit to my terms, who accept of it in the way that
I have appointed.
16: It - The blessing. Therefore is not of him that
willeth, nor of him that runneth - It is not the effect either of
the will or the works of man, but of the grace and power of God.
The will of man is here opposed to the grace of God, and man's
running, to the divine operation. And this general declaration
respects not only Isaac and Jacob, and the Israelites in the
time of Moses, but likewise all the spiritual children of Abraham,
even to the end of the world.
17: Moreover - God has an indisputable right to reject those who will
not accept the blessings on his own terms. And this he exercised in the
case of Pharaoh; to whom, after many instances of stubbornness and
rebellion, he said, as it is recorded in scripture, For this very thing
have I raised thee up - That is, Unless thou repent, this will surely be
the consequence of my raising thee up, making thee a great and glorious
king, that my power will be shown upon thee, (as indeed it was, by
overwhelming him and his army in the sea,) and my name declared through all
the earth - As it is at this day. Perhaps this may have a still farther
meaning. It seems that God was resolved to show his power over the river,
the insects, other animals, (with the natural causes of their health,
diseases, life, and death,) over the meteors, the air, the sun, (all of
which were worshipped by the Egyptians, from whom other nations learned
their idolatry,) and at once over all their gods, by that terrible stroke of
slaying all their priests, and their choicest victims, the firstborn of man
and beast; and all this with a design, not only to deliver his people
Israel, (for which a single act of omnipotence would have sufficed,) but to
convince the Egyptians, that the objects of their worship were but the
creatures of Jehovah, and entirely in his power, and to draw them and the
neighbouring nations, who should hear of all these wonders, from their
idolatry, to worship the one God. For the execution of this design, (in
order to the display of the divine power over the various objects of their
worship, in variety of wonderful acts, which were at the same time just
punishments for their cruel oppression of the Israelites,) God was pleased
to raise to the throne of an absolute monarchy, a man, not whom he had made
wicked on purpose, but whom he found so, the proudest, the most daring and
obstinate of all the Egyptian princes; and who, being incorrigible, well
deserved to be set up in that situation, where the divine judgments fell
the heaviest.(Ex 9:16).
18: So then - That is, accordingly he does show mercy on his own
terms, namely, on them that believe. And whom he willeth - Namely, them
that believe not. He hardeneth - Leaves to the hardness of their hearts.
19: Why doth he still find fault - The particle still is strongly
expressive of the objector's sour, morose murmuring. For who hath
resisted his will - The word his likewise expresses his surliness
and aversion to God, whom he does not even deign to name.
20: Nay, but who art thou, O man - Little, impotent,
ignorant man. That repliest against God - That accusest God
of injustice, for himself fixing the terms on which he will
show mercy? Shall the thing formed say to him that formed
it, Why hast thou made me thus - Why hast thou made me capable
of honour and immortality, only by believing?
21: Hath not the potter power over the clay - And much
more hath not God power over his creatures, to appoint one vessel,
namely, the believer, to honour, and another, the unbeliever,
If we survey the right which God has over us, in a more general
way, with regard to his intelligent creatures, God may be
considered in two different views, as Creator, Proprietor, and
Lord of all; or, as their moral Governor, and Judge.
God, as sovereign Lord and Proprietor of all, dispenses his gifts
or favours to his creatures with perfect wisdom, but by no rules
or methods of proceeding that we are acquainted with. The
time when we shall exist, the country where we shall live, our
parents, our constitution of body and turn of mind; these, and
numberless other circumstances, are doubtless ordered with
perfect wisdom, but by rules that lie quite out of our sight.
But God's methods of dealing with us, as our Governor and
Judge, are dearly revealed and perfectly known; namely, that
he will finally reward every man according to his works: "He
that believeth shalt be saved, and he that believeth not shall be
Therefore, though "He hath mercy on whom he willeth, and
whom he willeth he hardeneth," that is, suffers to be hardened
in consequence of their obstinate wickedness; yet his is not the
will of an arbitrary, capricious, or tyrannical being. He wills
nothing but what is infinitely wise and good; and therefore his
will is a most proper rule of judgment. He will show mercy, as
he hath assured us, to none but true believers, nor harden any
but such as obstinately refuse his mercy.(Jer 18:6,7)
22: What if God, being willing - Referring to(Ro 9:18,19).
That is, although it was now his will, because of their obstinate
unbelief, To show his wrath - Which necessarily presupposes
sin. And to make his power known - This is repeated from the
seventeenth verse. Yet endured - As he did Pharaoh. With
much longsuffering - Which should have led them to repentance.
The vessels of wrath - Those who had moved his wrath by still
rejecting his mercy. Fitted for destruction - By their own wilful
and final impenitence. Is there any injustice in this ?
23: That he might make known - What if by showing such
longsuffering even to "the vessels of wrath," he did the more
abundantly show the greatness of his glorious goodness, wisdom,
and power, on the vessels of mercy; on those whom he had
himself, by his grace, prepared for glory. Is this any
24: Even us - Here the apostle comes to the other
proposition, of grace free for all, whether Jew or gentile.
Of the Jews - This he treats of,(Ro 9:25).
Of the gentiles - Treated of in the same verse.
25: Beloved - As a spouse. Who once was not beloved - Consequently,
not unconditionally elected. This relates directly to the final
restoration of the Jews.(Ho 2:23)
26: There shall they be called the sons of God - So that they
need not leave their own country and come to Judea.(Ho 1:10)
27: But Isaiah testifies, that (as many gentiles will
be accepted, so) many Jews will be rejected; that out of all the
thousands of Israel, a remnant only shall be saved. This was
spoken originally of the few that were saved from the ravage of
Sennacherib's army.(Isa 10:22,23)
28: For he is finishing or cutting short his account - In rigorous
justice, will leave but a small remnant. There will be so general
a destruction, that but a small number will escape.
29: As Isaiah had said before - Namely,(Isa 1:9), concerning those who were besieged in Jerusalem
by Rezin and Pekah.
Unless the Lord had left us a seed - Which denotes,
The present paucity:
The future abundance.
We had been as Sodom - So that it is no unexampled thing for the
main body of the Jewish nation to revolt from God, and perish in
30: What shall we say then - What is to be concluded
from all that has been said but this, That the gentiles, who
followed not after righteousness - Who a while ago had no
knowledge of, no care or thought about, it. Have attained to
righteousness - Or justification. Even the righteousness which
is by faith. This is the first conclusion we may draw from the
preceding observations. The second is, that Israel - The Jews
Although following after the law of righteousness - That law
which, duly used, would have led them to faith, and thereby to
righteousness. Have not attained to the law of righteousness
- To that righteousness or justification which is one great end of
32: And wherefore have they not? Is it because God eternally
decreed they should not? There is nothing like this to be met with but
agreeable to his argument the apostle gives us this good reason for it,
Because they sought it not by faith - Whereby alone it could be attained.
But as it were - In effect, if not professsedly, by works. For they
stumbled at that stumblingstone - Christ crucified.
33: As it is written - Foretold by their own prophet.
Behold, I lay in Sion - I exhibit in my church, what, though it
is in truth the only sure foundation of happiness, yet will be in
fact a stumblingstone and rock of offence - An occasion of ruin
to many, through their obstinate unbelief.(Isa 8:14,28:16)