Romans 9

ewish nation would be cast out of the visible kingdom of God; and it is for this reason that in this and the two following chapters he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing, or of calling and election. The Jews were rejected and reprobated; the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals. It is upon this rejection of the Jews that the calling and election of the Gentiles rest. If the Jews be not rejected, but are still the visible Church and kingdom of God, then the Gentiles, according to the most proper inference from the apostle's doctrine, have no right to the blessings of the kingdom. Instead of being invited or called, they are intruders at the heavenly feast; and this the unbelieving Jews labored to prove, and thus unhinge the believing Gentiles by persuading them that they were not duly taken into the Church of God; that the Jews were, and ever must continue to be, the only Church and kingdom of God, and that they could not be cast off so long as God was faithful to his promise to Abraham; and that the Gentiles were most miserably deceived when they supposed they were brought into that kingdom by faith in Christ, whereas there was no way of entering it, or of being entitled to its privileges, but by submitting to the law of Moses. This being the fixed opinion of the Jews, and the ground on which they opposed the Gentiles and endeavored to sap the foundation of their hope of salvation from the Gospel of Christ, it was therefore a matter of the utmost importance to be able to prove that the Jews, by rejecting Christ and his Gospel, were themselves cast out of the Church, and this in a way perfectly consistent with the truth of the promise made to Abraham. He had slightly touched on this subject at the beginning of the third chapter; but it would have broken in too much on the thread of his discourse to have pursued the argument there, for which reason he appears to have reserved it to this place, where he (1) solemnly declares his tenderest affection for his countrymen, and his real grief of heart for their infidelity and consequent rejection, Rom 9:1-5 ; (2) Answers objections against this rejection, Romans 9:6-23; (3) Proves the calling of the Gentiles from their own Scriptures, Rom 9:24-30 ; (4) Gives the true state and reasons of the rejection of the Jews and the calling of the Gentiles, Rom 9:30 to Rom 10:14 ; (5) Proves the necessity of the apostolic mission to the Gentiles in order to their salvation, Rom 10:14-21 . And all this was intended at once to vindicate the Divine dispensations; to convince the infidel Jew; to satisfy the believing Gentile that his calling or invitation into the Church of God was valid; to arm him against the cavils and objections of the unbelieving Jews, and to dispose the Christian Jew to receive and own the believing Gentile as a member of the family and kingdom of God, by Divine right, equal to any to which he himself could pretend. See Taylor's notes, p. 321, etc. Verse 1 I say the truth in Christ, I lie not - This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence we find that the testimony of a man's own conscience, and the testimony of the Holy Ghost, are two distinct things, and that the apostle had both at the same time. As the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by them because he had embraced the Gospel, yet it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind, and that it produced in him great heaviness and continual sorrow. Verse 3 For I could wish that myself were accursed from Christ - This and the two preceding verses are thus paraphrased by Dr. Taylor: I am so far from insisting on the doctrine (of the rejection of the Jews) out of any ill-will to my countrymen, that I solemnly declare, in the sincerity of my heart, without the least fiction or dissimulation - and herein I have the testimony of my own conscience, enlightened and directed by the Spirit of God - that I am so far from taking pleasure in the rejection of the Jewish nation, that, contrariwise, it gives me continual pain and uneasiness, insomuch that, as Moses formerly (when God proposed to cut them off, and in their stead to make him a great nation, Exo 32:10 ) begged that he himself should rather die than that the children of Israel should be destroyed, Exo 32:32 , so I could even wish that the exclusion from the visible Church, which will happen to the Jewish nation, might fall to my own share, if hereby they might be kept in it and to this I am inclined by natural affection, for the Jews are my dear brethren and kindred. Very few passages in the New Testament have puzzled critics and commentators more than this. Every person saw the perfect absurdity of understanding it in a literal sense, as no man in his right mind could wish himself eternally damned in order to save another, or to save even the whole world. And the supposition that such an effect could be produced by such a sacrifice, was equally absurd and monstrous. Therefore various translations have been made of the place, and different solutions offered. Mr. Wakefield says: "I see no method of solving the difficulty in this verse, which has so exercised the learning and ingenuity of commentators, but by the ευχομαι ειναι of Homer, I profess myself to be; and he translates the passage in a parenthesis, thus: (for I also was once an alien from Christ) on account of my brethren, etc. But how it does appear that Saul of Tarsus was ever an alien from Christ on account of his kinsmen, is to me perfectly indiscernible. Let us examine the Greek text. Ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του Χριστου ὑπερτων αδελφων μου, 'For I did wish myself to be an anathema From Christ (ὑπο, By Christ, as some ancient MSS. read) for my brethren.' As ηυχομην is the 1st per. sing. of the imperfect tense, some have been led to think that St. Paul is here mentioning what had passed through his own mind when filled with the love of God, he learned the rejection of the Jews; and that he only mentions it here as a thing which, in the effusions of his loving zeal, had been felt by him inconsiderately, and without any Divine afflatus leading him to it; but that he does not intimate that now he felt any such unreasonable and preposterous wish." I am afraid this is but ill calculated to solve the difficulty. The Greek word αναθεμα, anathema, properly signifies any thing devoted to God, so as to be destroyed: it answers to the Hebrew חרם cherem, which the Septuagint translate by it, and means either a thing or person separated from its former state or condition, and devoted to destruction. In this sense it is used, Deu 7:25 , Deu 7:26 ; Jos 6:17 , Jos 6:18 ; Jos 7:12 . It is certain that the word, both among the Hebrews and Greeks, was used to express a person devoted to destruction for the public safety. In Midrash hanneelam, in Sohar Chadash, fol. 15, Rabbi Chaijah the elder said: "There is no shepherd found like unto Moses, who was willing to lay down his life for the sheep; for Moses said, Exo 32:32 , If thou wilt not pardon their sin, blot me, I pray thee, out of thy book which thou hast written." Such anathemas, or persons devoted to destruction for the public good, were common among all ancient nations. See the case of M. Curtius and Decius among the Romans. When a plague took place, or any public calamity, it was customary to take one of the lowest or most execrable of the people, and devote him to the Dii Manes or infernal gods. See proofs in Schleusner, and see the observations at the end of the chapter, ( Rom 9:33 (note), point 1.). This one circumstance is sufficient to explain the word in this place. Paul desired to be devoted to destruction, as the Jews then were, in order to redeem his countrymen from this most terrible excision. He was willing to become a sacrifice for the public safety, and to give his life to redeem theirs. And, as Christ may be considered as devoting them to destruction, (see Matthew 24), Paul is willing that in their place Christ should devote him: for I could wish myself, αναθεμα ειμαι απο (or, as some excellent MSS. have it, ὑπο) του Χριστου, to be devoted By Christ, to that temporal destruction to which he has adjudged the disobedient Jews, if by doing so I might redeem them. This, and this alone, seems to be the meaning of the apostle's wish. Verse 4 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, Gen 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, Exo 4:22 ; Deu 14:1 ; Jer 31:9 ; Hos 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, Gal 3:16 , Gal 3:17 ; which covenants were afterwards renewed by Moses, Deu 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, Deu 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. Verse 5 Whose are the fathers - Abraham, Isaac, Jacob, Joseph, the twelve patriarchs, Moses, Joshua, Samuel, David, etc., etc., without controversy, the greatest and most eminent men that ever flourished under heaven. From these, is an uninterrupted and unpolluted line, the Jewish people had descended; and it was no small glory to be able to reckon, in their genealogy, persons of such incomparable merit and excellency. And of whom, as concerning the flesh Christ came - These ancestors were the more renowned, as being the progenitors of the human nature of the Messiah. Christ, the Messiah, κατα σαρκα, according to the flesh, sprang from them. But this Messiah was more than man, he is God over all; the very Being who gave them being, though he appeared to receive a being from them. Here the apostle most distinctly points out the twofold nature of our Lord - his eternal Godhead and his humanity; and all the transpositions of particles, and alterations of points in the universe, will not explain away this doctrine. As this verse contains such an eminent proof of the deity of Christ, no wonder that the opposers of his divinity should strive with their utmost skill and cunning to destroy its force. And it must be truly painful to a mind that has nothing in view but truth, to see the mean and hypocritical methods used to elude the force of this text. Few have met it in that honest and manly way in which Dr. Taylor, who was a conscientious Arian, has considered the subject. "Christ," says he, "is God over all, as he is by the Father appointed Lord, King, and Governor of all. The Father hath committed all judgement to the Son, Joh 5:22 ; has given all things into his hands, Mat 28:18 ; he is Lord of all, Act 10:36 . God has given him a name above every name, Phi 2:9 ; above every name that is named, not only in this world, but also in that which is to come; and has put all things (himself excepted, 1Cor 15:27 ) under his feet and given him to be head over all things, Eph 1:21 , Eph 1:22 . This is our Lord's supreme Godhead. And that he is ευλογητος, blessed for ever, or the object of everlasting blessing, is evident from Rev 5:12 , Rev 5:13 : Worthy is the Lamb that was slain to receive power - and blessing and honor be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Thus it appears the words may be justly applied to our blessed Lord." Notes, p. 329. Yes, and when we take other scriptures into the account, where his essential Godhead is particularly expressed, such as Col 1:16 , Col 1:17 : For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created By him, and For him: and he is Before all things, and By him do all things consist; we shall find that he is not God by investiture or office, but properly and essentially such; for it is impossible to convey in human language, to human apprehension, a more complete and finished display of what is essential to Godhead, indivisible from it, and incommunicable to any created nature, than what is contained in the above verses. And while these words are allowed to make a part of Divine revelation, the essential Godhead of Jesus Christ will continue to be a doctrine of that revelation. I pass by the groundless and endless conjectures about reversing some of the particles and placing points in different positions, as they have been all invented to get rid of the doctrine of Christ's divinity, which is so obviously acknowledged by the simple text; it is enough to state that there is no omission of these important words in any MS. or version yet discovered. Verse 6 Not as though the word of God hath taken none effect - A Jew might have objected, as in Rom 3:3 : "Is not God bound by his faithfulness to continue the Jews as his peculiar Church and people, notwithstanding the infidelity of the major part of them? If they are brought to a level with the Gentiles, will it not follow that God hath failed in the performance of his promise to Abraham? Gen 17:7 , Gen 17:8 : I will establish my covenant between me and thee for an everlasting covenant, to be a God unto thee, and thy seed after thee." To which it may be answered: This awful dispensation of God towards the Jews is not inconsistent with the veracity of the Divine promise; for even the whole body of natural born Jews are not the whole of the Israelites comprehended in the promise. Abraham is the father of many nations; and his seed is not only that which is of the law, but that also which is of the faith of Abraham, Rom 4:16 , Rom 4:17 . The Gentiles were included in the Abrahamic covenant as well as the Jews; and therefore the Jews have no exclusive right to the blessings of God's kingdom. Verse 7 Neither because they are the seed of Abraham, etc. - Nor can they conclude, because they are the natural descendants of Abraham, that therefore they are all of them, without exception, the children in whom the promise is to be fulfilled. But, in Isaac shall thy seed be called - The promise is not confined to immediate natural descent, but may be accomplished in any part of Abraham's posterity. For Abraham had several sons besides Isaac, Gen 25:1 , Gen 25:2 , particularly Ishmael, who was circumcised before Isaac was born, and in whom Abraham was desirous that the promise should be fulfilled, Gen 17:18 , and in him God might have fulfilled the promise, had he so pleased; and yet he said to Abraham, Gen 21:12 : Not in Ishmael, but in Isaac, shall thy seed be called. Verse 8 That is, They which are the children of the flesh - Whence it appears that not the children who descend from Abraham's loins, nor those who were circumcised as he was, nor even those whom he might expect and desire, are therefore the Church and people of God; but those who are made children by the good pleasure and promise of God, as Isaac was, are alone to be accounted for the seed with whom the covenant was established. Verse 9 For this is the word of promise, etc. - That is, this is evidently implied in the promise recorded Gen 18:10 : At this time I will come, saith God, and exert my Divine power, and Sarah, though fourscore and ten years old, shall have a son; which shows that it is the sovereign will and act of God alone, which singles out and constitutes the peculiar seed that was to inherit the promise made to Abraham. It should be considered that the apostle, in this and the following quotations, does not give us the whole of the text which he intends should be taken into his argument, but only a hint or reference to the passages to which they belong; directing us to recollect or peruse the whole passage, and there view and judge of the argument. That he is so to be understood appears from the conclusion he draws, Rom 9:16 : So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. In his arguments, Rom 9:7 , Rom 9:8 , etc., he says not one word of Abraham's willing Ishmael to be the seed in whom the promise might be fulfilled; nor of Isaac's willing Esau; nor of Moses' willing and interceding that the Israelites might be spared; nor of Esau's running for venison; but by introducing these particulars into his conclusion, he gives us to understand that his quotations are to be taken in connection with the whole story, of which they are a part; and without this the apostle's meaning cannot be apprehended. The same may be said of his conclusion, Rom 9:18 : Whom he will he hardeneth: hardeneth is not in his argument, but it is in the conclusion. Therefore hardening is understood in the argument, and he evidently refers to the case of Pharaoh. The generality of the Jews were well acquainted with the Scripture, and a hint was sufficient to revive the memory of a whole passage. - Taylor, p. 330. Verse 10 And not only this - A Jew might object: "Ishmael was rejected, not by the sovereign will of God, but because he was the son of the handmaid, or bond-woman, and therefore unworthy to be the peculiar seed; but observe, this was not the only limitation of the seed of Abraham with regard to inheriting the promise, for when Rebecca was with child by that one person of Abraham's issue to whom the promise was made, namely, our father Isaac, she went to inquire of the Lord, Gen 25:22 , Gen 25:23 : And the Lord said unto her, 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. That is, the posterity of the younger shall be a nation much more prosperous and happy than the posterity of the elder. Verse 11 For the children being not yet born - As the word children is not in the text, the word nations would be more proper; for it is of nations that the apostle speaks, as the following verses show, as well as the history to which he refers. Neither having done any good - To merit the distinction of being made the peculiar people of God; nor evil, to deserve to be left out of this covenant, and the distinguishing national blessings which it conferred; that the purpose of God according to election might stand - that such distinctions might appear to depend on nothing but God's free choice, not of works, or any desert in the people or nations thus chosen; but of the mere purpose of him who calleth any people he pleases, to make them the depositories of his especial blessings, and thus to distinguish them from all others. Verse 12 The elder shall serve the younger - These words, with those of Malachi, Jacob have I loved, and Esau have I hated, are cited by the apostle to prove, according to their typical signification, that the purpose of God, according to election, does and will stand, not of works, but of him that calleth; that is, that the purpose of God, which is the ground of that election which he makes among men, unto the honor of being Abraham's seed, might appear to remain unchangeable in him; and to be even the same which he had declared unto Abraham. That these words are used in a national and not in a personal sense, is evident from this: that, taken in the latter sense they are not true, for Jacob never did exercise any power over Esau, nor was Esau ever subject to him. Jacob, on the contrary, was rather subject to Esau, and was sorely afraid of him; and, first, by his messengers, and afterwards personally, acknowledged his brother to be his lord, and himself to be his servant; see Gen 32:4 ; Gen 33:8 , Gen 33:13 . And hence it appears that neither Esau nor Jacob, nor even their posterities, are brought here by the apostle as instances of any personal reprobation from eternity: for, it is very certain that very many, if not the far greatest part, of Jacob's posterity were wicked, and rejected by God; and it is not less certain that some of Esau's posterity were partakers of the faith of their father Abraham. From these premises the true sense of the words immediately following, Jacob have I loved, and Esau have I hated, Mal 1:2 , Mal 1:3 , fully appears; that is, that what he had already cited from Moses concerning the two nations, styled by the names of their respective heads, Jacob and Esau, was but the same in substance with what was spoken many years after by the Prophet Malachi. The unthankful Jews had, in Malachi's time, either in words or in their heart, expostulated with God, and demanded of him wherein he had loved them? I have loved you, saith the Lord: yet ye say, Wherein hast thou loved us? Mal 1:2-5 . To this the Lord answers: Was not Esau Jacob's brother? Yet I loved Jacob and hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel. 1. It incontestably appears from these passages that the prophet does not speak at all of the person of Jacob or Esau, but of their respective posterities. For it was not Esau in person that said, We are impoverished; neither were his mountains nor heritage laid waste. Now, if the prophet speaks neither of the person of the one nor of the person of the other, but of their posterity only, then it is evident that the apostle speaks of them in the same way. 2. If neither the prophet nor the apostle speaks of the persons of Jacob or Esau, but of their posterity, then it is evident that neither the love of God to Jacob, nor the hatred of God to Esau, were such, according to which the eternal states of men, either in happiness or misery, are to be determined; nor is there here any Scriptural or rational ground for the decree of unconditional personal election and reprobation, which, comparatively, modern times have endeavored to build on these scriptures. For, 1. It is here proved that Esau is not mentioned under any personal consideration, but only as the head of his posterity. 2. The testimony of Scripture amply proves that all Esau's posterity were not, even in this sense, reprobated; nor all Jacob's posterity elected. 3. Neither does that service, or subjugation to Jacob, which the Divine oracle imposed on Esau, import any such reprobation as some contend for; as the servant may be elected, while the master himself is in a state of reprobation. 4. Were it even granted that servitude did import such a reprobation, yet it is certain that Esau, in person, never did serve Jacob. 5. Nor does the hatred of God against Esau import any such reprobation of the person of Esau, because it is demonstrable that it related, not to Esau personally, but to his posterity. 6. The scope of the apostle's reasoning is to show that God is the sovereign of his own ways, has a right to dispense his blessings as he chooses, and to give salvation to mankind, not in the ways of their devising, but in that way that is most suitable to his infinite wisdom and goodness. Therefore, 1. He chose the Jewish people from all others, and revealed himself to them. Thus they were the elect, and all the nations of mankind reprobate. 2. When the fullness of the time came he revealed himself also to the Gentiles, who gladly received the Gospel: and the Jews rejecting it, were cast off. Thus the elect became reprobate, and the reprobate, elect. 3. He published to all mankind that the pardon of sin could and should be obtained Only by faith in his Son Jesus, and not by any obedience to any law. And the Jews, the descendants of Jacob, who rejected this way of salvation, became precisely like the Edomites, the descendants of Esau; they builded, but God pulled down; their mountains and heritage are Now laid waste for the dragons of the wilderness; and they properly may now be called the border of wickedness, a people against whom the Lord hath indignation for ever: they have rejected the Lord that bought them, and so have brought upon themselves swift destruction. 7. That no personal, absolute, eternal reprobation of Esau can have been intended, we learn from this; that he was most amply reconciled to his brother, who had so deeply wronged and offended him, by depriving him of his birthright and his blessing: and his having forgiven his brother his trespasses, was no mean proof that God had forgiven him. See our Lord's words, Mat 6:14 . Therefore there can be assigned no competent ground of his damnation, much less of his personal reprobation from all eternity. 8. And were such a personal reprobation intended, is it not shocking to suppose that the God of endless mercy, in whose sight his pious parents had found favor, should inform them, even before their child was born, that he had absolutely consigned him, by an irrevocable decree to eternal damnation? A message of such horrid import coming immediately from the mouth of God, to a tender, weak, and delicate woman, whose hour of travail with two children was just at hand, could not have failed to produce abortion, and destroy her life. But the parents perfectly understood their God, and saw no decree of reprobation in his message; two manner of nations are in thy womb - and the elder shall serve the younger. 9. There is no reason, worthy the most wise and gracious God, why he should make known to the world such a thing concerning Esau, who was yet unborn, that he had reprobated him from all eternity. Such a revelation could be of no spiritual advantage or edification to mankind, but rather of a malignant influence, as directly occasioning men to judge hardly of their Maker, and to conceive of him as no faithful Creator; as having no care, no love, no bowels of compassion towards the workmanship of his own hands. See Goodwin's Exposition: and see my notes on Genesis 27 (note). Verse 14 What shall we say then? - To what conclusion shall we come on the facts before us? Shall we suggest that God's bestowing peculiar privileges in this unequal manner, on those who otherwise are in equal circumstances, is inconsistent with justice and equity? By no means. Whatever God does is right, and he may dispense his blessings to whom and or what terms he pleases. Verse 15 For he saith to Moses, I will have mercy, etc. - The words of God to Moses, Exo 33:19 , show that God has a right to dispense his blessings as he pleases; for, after he had declared that he would spare the Jews of old, and continue them in the relation of his peculiar people, when they had deserved to have been cut off for their idolatry, he said: I will make all my goodness pass before thee; and I will proclaim the name of the Lord before thee; and I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion. As if he had said: I will make such a display of my perfections as shall convince you that my nature is kind and beneficent; but know, that I am a debtor to none of my creatures. My benefits and blessings are merely from my own good will: nor can any people, much less a rebellious people, challenge them as their due in justice or equity. And therefore I now spare the Jews; not because either you, who intercede for them or they themselves have any claim upon my favor, but of my own free and sovereign grace I choose to show them mercy and compassion. I will give my salvation in my own way and on my own terms. He that believeth on my Son Jesus shall be saved; and he that believeth not shall be damned. This is God's ultimate design; this purpose he will never change; and this he has fully declared in the everlasting Gospel. This is the grand Decree of reprobation and election. Verse 16 So then it is not of him that willeth, etc. - I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed - Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them. Verse 17 For the Scripture saith unto Pharaoh - Instead of showing the Israelites mercy he might justly have suffered them to have gone on in sin, till he should have signalized his wisdom and justice in their destruction; as appears from what God in his word declares concerning his dealings with Pharaoh and the Egyptians, Exo 9:15 , Exo 9:16 : For now, saith the Lord, I had stretched forth my hand, (in the plague of boils and blains), and I had smitten thee and thy people with the pestilence; and thou hadst (by this plague) been cut off from the earth; (as thy cattle were by the murrain); but in very deed for this cause have I raised thee up - I have restored thee to health by removing the boils and blains, and by respiting thy deserved destruction to a longer day, that I may, in thy instance, give such a demonstration of my power in thy final overthrow, that all mankind may learn that I am God, the righteous Judge of all the earth, the avenger of wickedness. See this translation of the original vindicated in my notes on Exo 9:15 (note), Exo 9:16 (note); and, about the hardening of Pharaoh, see the notes on those places where the words occur in the same book. Verse 18 Therefore hath he mercy on whom he will - This is the apostle's conclusion from the facts already laid down: that God, according to his own will and wisdom, in perfect righteousness, bestows mercy; that is to say, his blessings upon one part of mankind, (the Jews of old, and the Gentiles of the present time), while he suffers another part (the Egyptians of old, and the Jews of the present day) to go on in the abuse of his goodness and forbearance, hardening themselves in sin, till he brings upon them a most just and exemplary punishment, unless this be prevented by their deep repentance and general return to God through Jesus the promised, the real Messiah. Verse 19 Why doth he yet find fault? - The apostle here introduces the Jew making an objection similar to that in Rom 3:7 : If the truth of God hath more abounded through my lie unto his glory, that is, if God's faithfulness is glorified by my wickedness, why yet am I also judged as a sinner? Why am I condemned for that which brings so much glory to him? The question here is: If God's glory be so highly promoted and manifested by our obstinacy, and he suffers us to proceed in our hardness and infidelity, why does he find fault with us, or punish us for that which is according to his good pleasure? Verse 20 Nay but, O man, who art thou - As if he had said: Weak, ignorant man, darest thou retort on the infinitely good and righteous God? Reflect on thyself; and tell me, after thou hast abused the grace of God, and transgressed his laws, wilt thou cavil at his dispensations? God hath made, created, formed the Jewish nation; and shall the thing formed, when it hath corrupted itself, pretend to correct the wise and gracious Author of its being, and say, Why hast thou made me thus? Why hast thou constituted me in this manner? Thou hast done me wrong in giving me my being under such and such conditions. Old John Goodwin's note on this passage is at least curious: "I scarce (says he) know any passage of the Scripture more frequently abused than this. When men, in the great questions of predestination and reprobation, bring forth any text of Scripture which they conceive makes for their notion, though the sense which they put upon it be ever so uncouth and dissonant from the true meaning of the Holy Ghost, yet, if any man contradict, they frequently fall upon him with - Nay but, O man; who art thou? As if St. Paul had left them his heirs and successors in the infallibility of his spirit! But when men shall call a solid answer to their groundless conceits about the meaning of the Scriptures, a replying against God, it savours more of the spirit who was seen falling like lightning from heaven, than of His, who saw him in this his fall." Verse 21 Hath not the potter power over the clay - The apostle continues his answer to the Jew. Hath not God shown, by the parable of the potter, Jer 18:1 , etc., that he may justly dispose of nations, and of the Jews in particular, according as he in his infinite wisdom may judge most right and fitting; even as the potter has a right, out of the same lump of clay, to make one vessel to a more honorable and another to a less honorable use, as his own judgment and skill may direct; for no potter will take pains to make a vessel merely that he may show that he has power to dash it to pieces? For the word came to Jeremiah from the Lord, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work upon the wheels. And the vessel that he made of clay was marred in the hands of the potter: so he made it again another vessel, as seemed good to the potter to make it. It was not fit for the more honorable place in the mansion, and therefore he made it for a less honorable place, but as necessary for the master's use there, as it could have been in a more honorable situation. Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation - to build and to plant it; is it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them. The reference to this parable shows most positively that the apostle is speaking of men, not individually, but nationally; and it is strange that men should have given his words any other application with this scripture before their eyes. Verse 22 What if God, willing to show his wrath - The apostle refers here to the case of Pharaoh and the Egyptians, and to which he applies Jeremiah's parable of the potter, and, from them, to the then state of the Jews. Pharaoh and the Egyptians were vessels of wrath - persons deeply guilty before God; and by their obstinate refusal of his grace, and abuse of his goodness, they had fitted themselves for that destruction which the wrath, the vindictive justice of God, inflicted, after he had endured their obstinate rebellion with much long-suffering; which is a most absolute proof that the hardening of their hearts, and their ultimate punishment, were the consequences of their obstinate refusal of his grace and abuse of his goodness; as the history in Exodus sufficiently shows. As the Jews of the apostle's time had sinned after the similitude of the Egyptians, hardening their hearts and abusing his goodness, after every display of his long-suffering kindness, being now fitted for destruction, they were ripe for punishment; and that power, which God was making known for their salvation, having been so long and so much abused and provoked, was now about to show itself in their destruction as a nation. But even in this case there is not a word of their final damnation; much less that either they or any others were, by a sovereign decree, reprobated from all eternity; and that their very sins, the proximate cause of their punishment, were the necessary effect of that decree which had from all eternity doomed them to endless torments. As such a doctrine could never come from God, so it never can be found in the words of his apostle. Verse 23 And that he might make known - God endured with much long-suffering the vessels of wrath: 1. To show his wrath, and to make his power known. And also, 2. That he might make known the riches of his glory on the vessels of mercy. Which he had afore prepared unto glory - The Jews were fitted for destruction long before; but the fittest time to destroy them was after he had prepared the believing Gentiles unto glory. For the rod of the Messiah's strength was to be sent out of Zion, Psa 110:2 . The Jewish nation was to supply the first preachers of the Gospel, and from Jerusalem their sound was to go forth into all the earth. Therefore the Jewish state, notwithstanding its corruptions, was to be preserved till the Messiah came, and even till the Gospel preached by the apostles had taken deep root in the Gentile world. Another thing which rendered the time when the Jewish polity was overthrown the most proper, was this, because then the immediate occasion of it was the extensiveness of the Divine grace. They would not have the Gentiles admitted into the Church of God; but contradicted, and blasphemed, and rejected the Lord that bought them: thus, then, the extensiveness of the Divine grace occasioned their infidelity, Rom 9:33 ; Rom 10:3 ; Rom 11:11 , Rom 11:12 , Rom 11:15 , Rom 11:28 , Rom 11:30 . Thus the Jews were diminished by that abundance of grace which has enriched the Gentiles. And so the grace of God was illustrated; or, so God made known the riches of his glory on the vessels of mercy - the apostles and primitive believers among the Jews, and the Gentile world, which received the Gospel by the preaching of the apostles and their successors. Verse 24 Even us, whom he hath called - All the Jews and Gentiles who have been invited by the preaching of the Gospel to receive justification by faith in our Lord Jesus Christ, and have come to the Gospel feast on this invitation. Verse 25 As he saith also in Osee - It is a cause of not a little confusion, that a uniformity in the orthography of the proper names of the Old and New Testaments has not been preserved. What stranger to our sacred books would suppose that the Osee above meant the Prophet Hosea, from whom, Hos 2:23 , this quotation is taken: I will have mercy on her that had not obtained mercy; and I will say to them which were not my people, Thou art my people. The apostle shows that this calling of the Gentiles was no fortuitous thing, but a firm purpose in the Divine mind, which he had largely revealed to the prophets; and by opposing the calling of the Gentiles, the Jews in effect renounced their prophets, and fought against God. Verse 26 And it shall come to pass, etc. - These quotations are taken out of Hosea, Hos 1:10 , where (immediately after God had rejected the ten tribes, or kingdom of Israel, Hos 1:9 , then saith God, Call his name Lo-ammi; for ye are not my people, and I will not be your God), he adds, yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered: and it shall come to pass, that in the place in which it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God. As if he had said: The decrease of numbers in the Church, by God's utterly taking away the ten tribes, ( Hos 1:6 ), shall be well supplied by what shall afterwards come to pass, by calling the Gentiles into it. They, the rejected Jews, which had been the people of God, should become a Lo-ammi - not my people. On the contrary, they, the Gentiles, who had been a Lo-ammi - not my people, should become the children of the living God. Again, Hos 2:23 : I will sow her (the Jewish Church) unto me in the earth, (alluding probably to the dispersion of the Jews over all the Roman empire; which proved a fruitful cause of preparing the Gentiles for the reception of the Gospel), and, or moreover, I will have mercy upon her, the body of the believing Gentiles, that had not obtained mercy. See Taylor. Verse 27 Esaias also crieth - The apostle pursues his argument, which had for its object the proof that God, for their infidelity, had rejected the great body of the Jews, and that but a few of them would embrace the Gospel, and be saved from that besom of destruction which was now coming to sweep them and their state away. Dr. Taylor paraphrases this and the following verses thus: And that but a small remnant of the Jews shall now be taken into the Church, is agreeable to former dispensations; for the Prophet Isaiah expressly declares concerning the Israelites, Isa 10:22 , Isa 10:23 : Though the number of the children of Israel be as the sand of the sea, (for the promise to Abraham has been amply fulfilled), only a remnant shall be saved; the consumption decreed shall overflow in righteousness. For the Lord God of hosts shall make a consumption, even determined in the midst of all the land. Verse 28 For he will finish the work, and cut it short, etc. - These appear to be forensic terms, and refer to the conclusion of a judicial proceeding; the Lord has tried and found them guilty, and will immediately execute upon them the punishment due to their transgressions. Verse 29 And as Esaias said before - What God designs to do with the Jews at present, because of their obstinacy and rebellion, is similar to what he has done before, to which the same prophet refers, Isa 1:9 : Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrha: i.e. had not God, who commands and overrules all the powers in heaven and earth, in mercy preserved a very small remnant, to keep up the name and being of the nation, it had been quite cut off and extinct, as Sodom and Gomorrha were. Thus we learn that it is no new thing with God to abandon the greatest part of the Jewish nation, when corrupt, and to confine his favor and blessing to a righteous, believing few. Instead of remnant, שריד sarid, both the Septuagint and the apostle have σπερμα, a seed, intimating that there were left just enough of the righteous to be a seed for a future harvest of true believers. So the godly were not destroyed from the land; some remained, and the harvest was in the days of the apostles. Verse 30 What shall we say then? - What is the final conclusion to be drawn from all these prophecies, facts, and reasonings? This: That the Gentiles which followed not after righteousness, etc. This, with the succeeding verses, together with what belongs to the same subject in the beginning of the following chapter, I have explained at large in the notes on Rom 1:17 , to which I must refer the reader; and shall content myself in this place with Dr. Taylor's general paraphrase. We may suppose the apostle to express himself to the following effect. Thus I have vindicated the rejection of the Jews and the calling of the Gentiles, with regard to the Divine veracity and justice. Now let us turn our thoughts to the true reason and state of the affair considered in itself. And, in the first place, what just notion ought we to have of the calling of the Gentiles and the rejection of the Jews? I answer: The true notion of the calling or inviting of the Gentiles is this: whereas they had no apprehension of being reinstated in the privileges of God's peculiar kingdom, and consequently used no endeavors to obtain that blessing, yet, notwithstanding, they have attained to justification, to the remission of sins, and the privileges of God's people: not on account of their prior worthiness and obedience, but purely by the grace and mercy of God, received by faith on their part. And so, by embracing the scheme of life published by the Gospel, they are adopted into the family and Church of God. Thus the Gentiles are called or invited. Verse 31 But Israel, which followed after - But the Jews, who have hitherto been the people of God, though they have been industrious in observing a rule by which they supposed they could secure the blessings of God's peculiar kingdom, yet have not come up to the true and only rule by which those blessings can be secured. Verse 32 Wherefore? - And where lies their mistake? Being ignorant of God's righteousness - of his method of saving sinners by faith in Christ, they went about to establish their own righteousness - their own method of obtaining everlasting salvation. They attend not to the Abrahamic covenant, which stands on the extensive principles of grace and faith; but they turn all their regards to the law of Moses. They imagine that their obedience to that law gives them a right to the blessings of the Messiah's kingdom. But, finding that the Gospel sets our special interest in God and the privileges of his Church on a different footing, they are offended, and refuse to come into it. Verse 33 As it is written, Behold, I lay in Sion - Christ, the Messiah, is become a stone of stumbling to them: and thus what is written in the prophecy of Isaiah is verified in their case, Isa 8:14 ; Isa 28:16 : Behold, I lay in Sion, i.e. I shall bring in my Messiah; but he shall be a widely different person from him whom the Jews expect; for, whereas they expect the Messiah to be a mighty secular prince, and to set up a secular kingdom, he shall appear a man of sorrows and acquainted with griefs; and redeem mankind, not by his sword or secular power, but by his humiliation, passion, and death. Therefore they will be offended at him and reject him, and think it would be reproachful to trust in such a person for salvation. And whosoever believeth on him - But so far shall any be from confusion or disappointment who believes in Christ; that on the contrary, every genuine believer shall find salvation - the remission of sins here, and eternal glory hereafter. See the notes on Rom 1:16 , and Rom 1:17 (note), and Dr. Taylor's paraphrase and notes. 1. On the subject of vicarious punishment, or rather the case of one becoming an anathema or sacrifice for the public good, in illustration of Rom 9:3 , I shall make no apology for the following extracts, taken from an author whose learning is vast, and whose piety is unblemished. "When mankind lost sight of a beneficent Creator, the God of purity, and consecrated altars to the sun, the moon, the stars; to demons; and to hero gods, under the names of Moloch, Ashtaroth and Baalim; these objects of their worship led them to the most horrid acts of cruelty, and to every species of obscenity; even their sons and their daughters they burnt in the fire to their gods, more especially in seasons of distress. Such was the conduct of the king of Moab; for, when he was besieged in his capital, and expected he should fall into the hands of his enemies, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall. With these facts thus related from the Scriptures, all accounts, ancient and modern, exactly correspond. Homer, who it must be recollected wrote more than nine hundred years before the Christian era, although he describes chiefly the common sacrifices of quadrupeds, yet gives one account of human victims. But in succeeding generations, when it was conceived that one great and most malignant spirit was the proper object of their fear, or that subordinate provincial gods, equally malignant, nesciaque humanis precibus mansuescere corda, disposed of all things in our world, men bound their own species to the altar, and in circumstances of national distress presented such as they valued most, either their children or themselves. Herodotus informs us that, when the army of Xerxes came to the Strymon, the magi offered a sacrifice of white horses to that river. On his arrival at the Scamander, the king ascended the citadel of Priam; and having surveyed it, he ordered a thousand oxen to be sacrificed to the Trojan Minerva. But on other occasions he chose human victims; for we are informed that, when, having passed the Strymon, he reached the nine ways, he buried alive nine young men and as many virgins, natives of the country. In this he followed the example of his wife, for she commanded fourteen Persian children, of illustrious birth, to be offered in that manner to the deity who reigns beneath the earth. Thus, in the infancy of Rome we see Curtius, for the salvation of his country, devoting himself to the infernal gods, when, as it appears, an earthquake occasioned a deep and extensive chasm in the forum, and the augurs had declared that the portentous opening would never close until what contributed most to the strength and power of the Romans should be cast into it; but that by such a sacrifice they would obtain immortality for their republic. When all men were at a loss how to understand this oracle, M. Curtius, armed as for battle, presented himself in the forum, and explained it thus: 'What is more valuable to Rome than her courage and her arms?' So saying, he urged forward his impetuous steed, and buried himself in the abyss. His grateful countrymen admired his fortitude, and attributed the increasing splendor of their state to the sacrifice he made. Animated by this example, Decius, in the war between Rome and Latium, having solemnly offered himself as an expiatory sacrifice, rushed single into the thickest ranks of the astonished Latins, that by his death he might appease the anger of the gods, transfer their indignation to the enemy, and secure the victory to Rome. Conspectus ab utroque acie aliquanto augustior humano visu, sicut Caelo missus, piaculum omnis deorum irae, qui pestem ab suis aversam in hostes ferret. Here we see distinctly marked the notion of vicarious suffering, and the opinion that the punishment of guilt may be transferred from the guilty to the innocent. The gods call for sacrifice - the victim bleeds - atonement is made - and the wrath of the infernal powers falls in its full force upon the enemy. Thus, while Themistocles at Salamine was offering sacrifice, three captives, the sons of Sandance, and nephews to Xerxes, all distinguished for their beauty, elegantly dressed and decked, as became their birth, with ornaments of gold, being brought on board his galley, the augur, Euphrantides, observing at the very instant a bright flame ascending from the altar, whilst one was sneezing on the right, which he regarded as a propitious omen, he seized the hand of Themistocles, and commanded that they should all be sacrificed to Bacchus, (ωμηστῃ Διονυσῳ - cruel and relentless Bacchus! Homer has the same expression), predicting, on this occasion, safety and conquests to the Greeks. Immediately the multitude with united voices called on the god, and led the captive princes to the altar, and compelled Themistocles to sacrifice them. So when Aeneas was to perform the last kind office for his friend Pallas, he sacrificed (besides numerous oxen, sheep, and swine) eight captives to the infernal gods. In this he followed the example of Achilles, who had caused twelve Trojans of high birth to bleed by the sacerdotal knife, over the ashes of his friend Patroclus. A hundred feet in length, a hundred wide, The glowing structure spreads on every side, High on the top the manly course they lay, And well-fed sheep and sable oxen slay; Achilles covered with their fat the dead, And the piled victims round the body spread; Then jars of honey and of fragrant oil Suspends around, low bending o'er the pile. Four sprightly coursers with a deadly groan Pour forth their lives, and on the pyre are thrown Of nine large dogs, domestic at his board, Fell two, selected to attend their lord: The last of all, and horrible to tell, Sad sacrifice! twelve Trojan captives fell; On these the rage of fire victorious preys, Involves and joins them in one common blaze. Smeared with the bloody rites, he stands on high, And calls the spirit with a cheerful cry, All hail, Patroclus! let thy vengeful ghost Hear, and exult on Pluto's dreary coast. Pope's Homer, Il. xxiii. ver. 203 How much was it to be lamented, that even civilized natures should forget the intention for which sacrifices were originally instituted! The bad effects, however, would not have been either so extensive or so great, had they not wholly lost the knowledge of Jehovah; and taken, as the object of their fear, that evil and apostate spirit whose name, with the utmost propriety is called Apollyon, or the destroyer, and whose worship has been universally diffused at different periods among all the nations of the earth. The practice of shedding human blood before the altars of their gods was not peculiar to the Trojans and the Greeks; the Romans followed their example. In the first ages of their republic they sacrificed children to the goddess Mania; in later periods, numerous gladiators bled at the tombs of the patricians, to appease the manes of the deceased. And it is particularly noticed of Augustus, that, after the taking of Perusia, he sacrificed on the ides of March, three hundred senators and knights to the divinity of Julius Caesar. The Carthaginians, as Diodorus Siculus informs us, bound themselves by a solemn vow to Chronus that they would sacrifice to him children selected from the offspring of their nobles; but in process of time they substituted for these the children of their slaves, which practice they continued, till, being defeated by Agathocles, tyrant of Sicily, and attributing their disgrace to the anger of the god, they offered two hundred children, taken from the most distinguished families in Carthage; besides which, three hundred citizens presented themselves, that by their voluntary death they might render the deity propitious to their country. The mode of sacrificing these children was horrid in the extreme, for they were cast into the arms of a brazen statue, and from thence dropped into a furnace, as was practised among the first inhabitants of Latium. It was probably in this manner the Ammonites offered up their children to Moloch. The Pelasgi at one time sacrificed a tenth part of all their children, in obedience to an oracle. The Egyptians, in Heliopolis, sacrificed three men every day to Juno. The Spartans and Arcadians scourged to death young women; the latter to appease the wrath of Bacchus, the former to gratify Diana. The Sabian idolaters in Persia offered human victims to Mithras, the Cretans to Jupiter, the Lacedemonians and Lusitanians to Mars, the Lesbians to Bacchus, the Phocians to Diana, the Thessalians to Chiron. The Gauls, equally cruel in their worship, sacrificed men, originally to Eso and Teutate, but latterly to Mercury, Apollo, Mars, Jupiter, and Minerva. Caesar informs us that, whenever they thought themselves in danger, whether from sickness, or after any considerable defeat in war, being persuaded that unless life be given for life the anger of the gods can never be appeased, they constructed wicker images of enormous hulk, which they filled with men, who were first suffocated with smoke, and then consumed by fire. For this purpose they preferred criminals; but when a sufficient number of these could not be found, they supplied the deficiency from the community at large. The Germans are said to have differed from the Gauls in having no druids, and in being little addicted to the service of the altar. Their only gods were the sun, Vulcan, and the moon; yet, among the objects of their worship was Tuisco their progenitor and Woden the hero of the north. It is true that neither Caesar nor Tacitus say any thing of their shedding blood in sacrifice; yet the probability is, that, like the Saxons and other northern nations, they not only offered blood, but took their choicest victims from the human race. In Sweden the altars of Woden smoked incessantly with blood: this flowed most abundantly at the solemn festivals celebrated every ninth year at Upsal. Then the king, attended by the senate and by all the great officers about his court, entered the temple, which glittered on all sides with gold, and conducted to the altar nine slaves, or in time of war nine captives. These met the caresses of the multitude, as being about to avert from them the displeasure of the gods, and then submitted to their fate: but in times of distress more noble victims bled; and it stands upon record that when Aune their king was ill, he offered up to Woden his nine sons, to obtain the prolongation of his life. The Danes had precisely the same abominable customs. Every ninth year, in the month of January, they sacrificed ninety-nine men, with as many horses, dogs, and cocks; and Hacon, king of Norway, offered his own son to obtain from Woden the victory over Harold, with whom he was at war. In Russia the Slavi worshipped a multitude of gods, and erected to them innumerable altars. Of these deities Peroun, that is, the thunderer, was the supreme, and before his image many of their prisoners bled. Their god of physic, who also presided over the sacred fires, shared with him; and the great rivers, considered as gods, had their portion of human victims, whom they covered with their inexorable waves. But Suetovid, the god of war, was the god in whom they most delighted; to him they presented annually, as a burnt offering, three hundred prisoners, each on his horse; and when the whole was consumed by fire, the priests and people sat down to eat and drink till they were drunk. It is worthy of remark, that the residence of Suetovid was supposed to be in the sun. To this luminary the Peruvians, before they were restrained by their Incas, sacrificed their children. Among the sacred books of the Hindoos, the Ramayuna demands particular attention, because of its antiquity, the extent of country through which it is revered, and the view which it exhibits of the religion, doctrine, mythology, customs, and manners of their remote progenitors. In this we have a golden age of short duration, succeeded by a state of universal wickedness and violence, which continued till the deity, incarnate, slew the oppressors of the human race, and thus restored the reign of piety and virtue. This poem contains a description of the Ushwamedha, or most solemn sacrifice of the white horse, instituted by Swuymbhoo, that is, by the self-existent. At the celebration of this festival, the monarch, as the representative of the whole nation, acknowledged his transgressions; and when the offerings were consumed by the sacrificial fire, he was considered as perfectly absolved from his offenses. Then follows a particular account of a human sacrifice, in which the victim, distinguished for filial piety, for resignation to his father's will, and for purity of heart, was bound by the king himself and delivered to the priest; but at the very instant when his blood was to have been shed, this illustrious youth was by miracle delivered; and the monarch, as the reward of his intended sacrifice, received virtue, prosperity, and fame. It is well known that the Brahmins have in all ages had their human victims, and that even in our days thousands have voluntarily perished under the wheels of their god Jaghernaut." - Townsend's character of Moses, p. 76. Though in the preceding notes I have endeavored to make every point as clear and plain as possible; yet it may be necessary, in order to see the scope of the apostle's design more distinctly, to take a general survey of the whole. No man has written with more judgment on this epistle than Dr. Taylor, and from his notes I borrow the principal part of the following observations. The principal thing that requires to be settled in this chapter is, what kind of election and reprobation the apostle is arguing about: whether election, by the absolute decree and purpose of God, to eternal life; and reprobation, by a like absolute decree, to eternal misery; or only election to the present privileges and external advantages of the kingdom of God in this world; and reprobation, or rejection, as it signifies the not being favored with those privileges and advantages. I think it demonstrably clear that it is the latter election and rejection the apostle is discoursing on, and not the former; as the following considerations appear to me to demonstrate. I. The subject of the apostle's argument is manifestly such privileges as are enumerated, Rom 9:4 , Rom 9:5 : Who are Israelites, to whom pertains the adoption, etc. From these privileges he supposes the Jews had fallen, or would fall; or, that for a long time they would be deprived of the benefit of them. For it is with regard to the loss of those privileges that he was so much concerned for his brethren, his kinsmen according to the flesh, Rom 9:2 , Rom 9:3 . And it is with reference to their being stripped of these privileges that he vindicates the word and righteousness of God, Rom 9:24 . Not as though the word of God had taken no effect, or failed, etc.; proving that God, according to his purpose of election, was free to confer them upon any branch of Abraham's family: consequently, those privileges were the singular blessings which by the purpose of God according to election, not of works, but of him that calleth, were conferred upon Jacob's posterity. But those privileges were only such as the whole body of the Israelites enjoyed in this world, while they were the Church and people of God, and such privileges as they might afterwards lose, or of which they might be deprived; therefore the election of Jacob's posterity to those privileges was not an absolute election to eternal life. II. Agreeably to the purpose of God according to election, it was said unto Rebecca, The elder shall serve the younger, meaning the posterity of the elder and the younger; Gen 25:23 : The Lord said unto her, 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. These are the words which signify the purpose of God according to election: therefore the election refers to Jacob's posterity, or the whole nation of Israel. But all the nation of Israel were not absolutely elected to eternal life: therefore the purpose of God according to election referred to temporal and not to eternal blessings, and was a privilege of which they might be deprived. III. Agreeably to the purpose of God according to election, it was said to Rebecca, The elder shall serve the younger; but to serve, in Scripture, never meant to be eternally damned in the world to come: consequently the opposite blessing, bestowed upon the posterity of the younger, could not be eternal salvation, but certain privileges in this life; therefore the purpose according to election refers to those privileges, and the servitude does not imply everlasting perdition. IV. The election the apostle speaks of is not of works, Rom 9:11 , but of the mere will of God, who calls and invites, and refers to no qualifications in the persons thus elected and called. But in no part of the sacred writings is final salvation said to be given to any who are not qualified by holiness to receive and enjoy it; therefore election to eternal glory cannot be what the apostle speaks of in this epistle. V. The election of which the apostle speaks took place, first in Abraham and his seed, before his seed was born; and then (secluding Ishmael and all his posterity) in Isaac and his seed before they were born. And then, secluding Esau and all his posterity, in Jacob and his seed before they were born. But the Scripture no where represents eternal life as bestowed upon any family or race of men in this manner; therefore this election mentioned by the apostle cannot be an election unto eternal life. VI. Vessels of mercy, Rom 9:23 , are manifestly opposed to vessels of wrath, Rom 9:22 . The vessels of mercy are the whole body of the Jews and Gentiles, who were called or invited into the kingdom of God under the Gospel, Rom 9:24 ; consequently, the vessels of wrath are the whole body of the unbelieving Jews. So in Rom 9:30 , Rom 9:31 , the whole body of believing Gentiles, who, according to God's purpose of election, had attained justification, are opposed to the whole body of the Israelites, who came short of it. But men shall not be received into eternal life or subjected to eternal damnation at the last day in collective bodies, but according as particular persons in those bodies have acted well or ill; therefore, this election is not of these particular bodies unto eternal life, etc. VII. Whoever carefully peruses the ninth, tenth, and eleventh chapters, will find that those who have not believed, Rom 11:31 , are the present rejected Jews, or that Israel to whom blindness hath happened in part, Rom 11:25 ; the same who fell, and on whom God hath shown severity, Rom 11:22 ; the same with the natural branches whom God spared not, Rom 11:21 ; who were broken off from the olive tree, Rom 11:20 , Rom 11:19 , Rom 11:17 ; who were cast away, Rom 11:15 ; who were diminished and fallen, Rom 11:12 ; who had stumbled, Rom 11:11 ; who were a disobedient and, gainsaying people, Rom 10:21 ; who, being ignorant of God's righteousness, went about to establish their own, Rom 10:3 ; because they sought righteousness, not by faith, but as it were by the works of the law, Rom 9:32 , and therefore had not attained to the law of righteousness, Rom 9:31 ; the same people spoken of in all these places, are the vessels of wrath fitted for destruction, Rom 9:22 , and the same for whom Paul had great heaviness and continual sorrow of heart, Rom 9:2 , Rom 9:3 ; - in short, they are the unbelieving nation, or people of Israel; and it is with regard to the reprobation or rejection of this people that he is arguing and vindicating the truth, justice, and wisdom of God in this ninth chapter. Now, if we turn back and review those three chapters, we shall find that the apostle, Rom 11:1 , heartily desired and prayed that those same reprobated and rejected people of Israel might be saved; he affirms that they had not stumbled so as to fall finally and irrecoverably, Rom 11:11 ; that they should have again a fullness, Rom 11:12 ; that they should be received again into the Church, Rom 11:16 ; that a holiness still belonged to them, Rom 11:16 ; that if they did not still abide in unbelief, they should be grafted into their own olive tree again, Rom 11:23 , Rom 11:24 ; that blindness had happened unto them only for a time, till the fullness of the Gentiles be come in, Rom 11:25 ; and then he proves from Scripture, that all Israel - all those nations at present under blindness, shall be saved, Rom 11:26 , Rom 11:27 ; that, as touching the (original) election, they were still beloved for the fathers', the patriarchs', sake, Rom 11:28 ; that, in their case, the gifts and calling of God were without repentance, Rom 11:29 ; that through our (the believing Gentiles') mercy, they shall at length obtain mercy, Rom 11:31 . All these several things are spoken of that Israel, or the body of people concerning whose rejection the apostle argues in the ninth chapter. And therefore the rejection which he there argues about cannot be absolute reprobation to eternal damnation, but to their being, as a nation, stripped of those honors and privileges of God's peculiar Church and kingdom in this world, to which, at a certain future period, they shall again be restored. VIII. Once more: whoever carefully peruses those three chapters will find that the people who in times past believed not God, but have Now obtained mercy through the unbelief of the Jews, Rom 11:30 , are the whole body of the believing Gentiles; the same who were cut out of the olive tree which is wild by nature, and were grafted, contrary to nature, into the good olive tree, Rom 11:24 , Rom 11:17 ; the same to whom God hath shown goodness, Rom 11:22 ; the World that was reconciled, Rom 11:15 ; the Gentiles who were enriched by the diminishing of the Jews, Rom 11:12 ; to whom salvation came through their fall, Rom 11:11 ; the Gentiles who had attained to righteousness, (justification), Rom 9:30 ; who had not been God's people, nor believed; but now were his people, beloved, and children of the living God, Rom 9:25 , Rom 9:26 ; even US whom he hath called, not of the Jews only, out also of the Gentiles, Rom 9:24 , who are the vessels of mercy, on whom God has made known the riches of his glory, Rom 9:23 ; the vessels made unto honor, Rom 9:21 . He speaks of the same body of men in all these places; namely, of the believing Gentiles principally, but not excluding the small remnant of the believing Jews, who were incorporated with them. And it is this body of men, whose calling and election he is proving, in whose case the purpose of God according to election stands good, Rom 9:11 , and who are the children of the promise that are counted for the seed, Rom 9:8 : these are the election, or the elect. Now, concerning this called or elect body of people, or any particular person belonging to this body, the apostle writes thus, Rom 11:20-22 : Well, because of unbelief, they (the Jews) were broken off, (reprobated, rejected), and thou standest (in the Church among God's called and elect) by faith; be not high minded, but fear. For if God spared not the natural branches, (the Jews), take heed, lest he also spare not thee, (the Gentiles.) Behold therefore the goodness and severity of God: on them (the Jews) which fell, severity; but towards thee (believing Gentiles) goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, rejected, reprobated. This proves that the calling, and election, for which the apostle is arguing in the ninth chapter, is not absolute election unto eternal life, but to the present privileges of the Church - the honors and advantages of God's peculiar people; which election, through unbelief and misimprovement, may be rendered void and come to nothing. See Dr. Taylor, p. 330, etc. From thus carefully considering the apostle's discourse, and taking in his scope and design, and weighing the different expressions he uses, in connection with the Scripture facts and Scripture phrases employed in describing those facts, we must be fully convinced that the doctrines of eternal, absolute, unconditional election and reprobation have no place here, and that nothing but a pre-established creed, and a total inattention to the apostles scope and design, could ever have induced men to bend these scriptures to the above purpose, and thus to endeavor to establish as articles of faith, doctrines which, far from producing glory to God in the highest, and peace and good will among men, have filled the Church of God with contention, set every man's sword against his brother, and thus done the work of Apollyon in the name of Christ. If men will maintain these and such like for Scriptural doctrines, it is but reasonable to request that it be done in the spirit of the Gospel. Introduction The apostle expresses his earnest desire for the salvation of the Jews, Rom 10:1 . Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Rom 10:2-4 . The righteousness which is of the law described, Rom 10:5 . That which is by faith described also, Rom 10:6-10 . He that believes and calls on the name of the Lord shall be saved, Rom 10:11-13 . What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, Rom 10:14-16 . Faith comes by hearing, Rom 10:17 . The universal spread of the Gospel predicted by the prophets, Rom 10:18-20 . The ingratitude and disobedience of the Israelites, Rom 10:21 . Verse 1 My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Rom 9:3 . Verse 2 They have a zeal of God - They believe their law to have come immediately from God himself, and are jealous of its glory and excellence; they conscientiously observe its rites and ceremonies, but they do not consider the object and end of those rites; they sin more through ignorance than malice; and this pleads in their excuse. By this fine apology for them, the apostle prepares them for the harsher truths which he was about to deliver. Verse 3 For - being ignorant of God's righteousness - Not knowing God's method of saving sinners, which is the only proper and efficient method: and going about to establish their own righteousness - seeking to procure their salvation by means of their own contriving; they have not submitted - they have not bowed to the determinations of the Most High, relative to his mode of saving mankind, viz. through faith in Jesus Christ, as the only available sacrifice for sin - the end to which the law pointed. Verse 4 For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, Psa 40:6 , Psa 40:7 ; Heb 10:4-10 ; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that The atonement was the sacrifice offered by Christ. Thus he was the End of the law, in res

pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. We have here the apostle's solemn profession of a great concern for the nation and people of the Jews—that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow. Such a profession as this was requisite to take off the odium which otherwise he might have contracted by asserting and proving their rejection. It is wisdom as much as may be to mollify those truths which sound harshly and seem unpleasant: dip the nail in oil, it will drive the better. The Jews had a particular pique at Paul above any of the apostles, as appears by the history of the Acts, and therefore were the more apt to take things amiss of him, to prevent which he introduces his discourse with this tender and affectionate profession, that they might not think he triumphed or insulted over the rejected Jews or was pleased with the calamities that were coming upon them. Thus Jeremiah appeals to God concerning the Jews of his day, whose ruin was hastening on ( Jer. xvii. 16 ), Neither have I desired the woeful day, thou knowest. Nay, Paul was so far from desiring it that he most pathetically deprecates it. And lest this should be thought only a copy of his countenance, to flatter and please them, I. He asserts it with a solemn protestation ( v. 1 ): I say the truth in Christ, "I speak it as a Christian, one of God's people, children that will not lie, as one that knows not how to give flattering title." Or, "I appeal to Christ, who searches the heart, concerning it." He appeals likewise to his own conscience, which was instead of a thousand witnesses. That which he was going to assert was not only a great and weighty thing (such solemn protestations are not to be thrown away upon trifles), but it was likewise a secret; it was concerning a sorrow in his heart to which none was a capable competent witness but God and his own conscience.— That I have great heaviness, v. 2 . He does not say for what; the very mention of it was unpleasant and invidious; but it is plain that he means for the rejection of the Jews. II. He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews. I could wish; he does not say, I do wish, for it was no proper means appointed for such an end; but, if it were, I could wish that myself were accursed from Christ for my brethren —a very high pang of zeal and affection for his countrymen. He would be willing to undergo the greatest misery to do them good. Love is apt to be thus bold, and venturous, and self-denying. Because the glory of God's grace in the salvation of many is to be preferred before the welfare and happiness of a single person, Paul, if they were put in competition, would be content to forego all his own happiness to purchase theirs. 1. He would be content to be cut off from the land of the living, in the most shameful and ignominious manner, as an anathema, or a devoted person. They thirsted for his blood, persecuted him as the most obnoxious person in the world, the curse and plague of his generation, 1 Cor. iv. 13 ; Acts xxii. 22 . "Now," says Paul, "I am willing to bear all this, and a great deal more, for your good. Abuse me as much as you will, count and call me at your pleasure; your unbelief and rejection create in my heart a heaviness so much greater than all these troubles can that I could look upon them not only as tolerable, but as desirable, rather than this rejection." 2. He would be content to be excommunicated from the society of the faithful, to be separated from the church, and from the communion of saints, as a heathen man and a publican, if that would do them any good. He could wish himself no more remembered among the saints, his name blotted out of the church-records; though he had been so great a planter of churches, and the spiritual father of so many thousands, yet he would be content to be disowned by the church, cut off from all communion with it, and have his name buried in oblivion or reproach, for the good of the Jews. It may be, some of the Jews had a prejudice against Christianity for Paul's sake; such a spleen they had at him that they hated the religion he was of: "If this stumble you," says Paul, "I could wish I might be cast out, not embraced as a Christian, so you might but be taken in." Thus Moses ( Exod. xxxii. 33 ), in a like holy passion of concern, Blot me, I pray thee, out of the book which thou hast written. 3. Nay, some think that the expression goes further, and that he could be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. It is a common charity that begins at home; this is something higher, and more noble and generous. III. He gives us the reason of this affection and concern. 1. Because of their relation to them: My brethren, my kinsmen, according to the flesh. Though they were very bitter against him upon all occasions, and gave him the most unnatural and barbarous usage, yet thus respectfully does he speak of them. It shows him to be a man of a forgiving spirit. Not that I had aught to accuse my nation of, Acts xxviii. 19 . My kinsmen. Paul was a Hebrew of the Hebrews. We ought to be in a special manner concerned for the spiritual good of our relations, our brethren and kinsmen. To them we lie under special engagements, and we have more opportunity of doing good to them; and concerning them, and our usefulness to them, we must in a special manner give account. 2. Especially because of their relation to God ( v. 4, 5 ): Who are Israelites, the seed of Abraham, God's friend, and of Jacob his chosen, taken into the covenant of peculiarity, dignified and distinguished by visible church-privileges, many of which are here mentioned:—(1.) The adoption; not that which is saving, and which entitled to eternal happiness, but that which was external and typical, and entitled them to the land of Canaan. Israel is my son, Exod. iv. 22 . (2.) And the glory; the ark with the mercy-seat, over which God dwelt between the cherubim—this was the glory of Israel, 1 Sam. iv. 21 . The many symbols and tokens of the divine presence and guidance, the cloud, the Shechinah, the distinguishing favours conferred upon them—these were the glory. (3.) And the covenants —the covenant made with Abraham, and often renewed with his seed upon divers occasions. There was a covenant at Sinai ( Exod. xxiv. ), in the plains of Moab ( Deut. xxix. ), at Shechem ( Josh. xxiv. ), and often afterwards; and still these pertained to Israel. Or, the covenant of peculiarity, and in that, as in the type, the covenant of grace. (4.) And the giving of the law. It was to them that the ceremonial and judicial law were given, and the moral law in writing pertained to them. It is a great privilege to have the law of God among us, and it is to be accounted so, Ps. cxlvii. 19, 20 . This was the grandeur of Israel, Deut. iv. 7, 8 . (5.) And the service of God. They had the ordinances of God's worship among them—the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relating to them. They were in this respect greatly honoured, that, while other nations were worshipping and serving stocks, and stones, and devils, and they knew not what other idols of their own invention, the Israelites were serving the true God in the way of his own appointment. (6.) And the promises —particular promises added to the general covenant, promises relating to the Messiah and the gospel state. Observe, The promises accompany the giving of the law, and the service of God; for the comfort of the promises is to be had in obedience to that law and attendance upon that service. (7.) Whose are the fathers ( v. 5 ), Abraham, Isaac, and Jacob, those men of renown, that stood so high in the favour of God. The Jews stand in relation to them, are their children, and proud enough they are of it: We have Abraham to our father. It was for the father's sake that they were taken into covenant, ch. xi. 28 . (8.) But the greatest honour of all was that of them as concerning the flesh (that is, as to his human nature) Christ came; for he took on him the seed of Abraham, Heb. ii. 16 . As to his divine nature, he is the Lord from heaven; but, as to his human nature, he is of the seed of Abraham. This was the great privilege of the Jews, that Christ was of kin to them. Mentioning Christ, he interposes a very great word concerning him, that he is over all, God blessed for ever. Lest the Jews should think meanly of him, because he was of their alliance, he here speaks thus honourably concerning him: and it is a very full proof of the Godhead of Christ; he is not only over all, as Mediator, but he is God blessed for ever. Therefore, how much sorer punishment were they worthy of that rejected him! It was likewise the honour of the Jews, and one reason why Paul had a kindness for them, that, seeing God blessed for ever would be a man, he would be a Jew; and, considering the posture and character of that people at that time, it may well be looked upon as a part of his humiliation. The Divine Sovereignty. ( a. d. 58.) 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the see

In Christ - This seems to imply an appeal to him. In the Holy Ghost - Through his grace.

ROMANS Chapter 9 Introduction THIS chapter opens, in some degree, a new train of thought and argumentation. Its main design probably was to meet objections which would be alleged against the positions advanced and defended in the previous parts of the epistle. In the previous chapters, Paul had defended the position, that the barrier between the Jews and Gentiles had been removed; that the Jews could not be saved by any external advantages which they possessed; that all were alike guilty before God; and that there was but one way for Jews and Gentiles of salvation--by faith in Jesus Christ, chapters 1-3. He had stated the benefits of this plan, (chap. 5.,) and showed its bearing in accomplishing what the law of Moses could not effect in overcoming sin, chap. 6,7. In chap. 8. he had stated also on what principles this was clone; that it was according to the purpose of God--the principle of electing mercy applied indiscriminately to the mass of guilty Jews and Gentiles. To this statement two objections might arise: first, that it was unjust; and second, that the whole argument involved a departure from the promises made to the Jewish nation. It might further be supposed that the apostle had ceased to feel an interest in his countrymen, and had become the exclusive advocate of the Gentiles. To meet these objections and feelings seems to have been the design of this chapter. He shows them, (1.) his unabated love for his countrymen, and regard for their welfare, ( Rom 9:1-5 ) (2.) He shows them, from their own writings, that the principle of election had existed in former times--in the case of Isaac, ( Rom 9:7-13 ) in the writings of Moses, ( Rom 9:15 ) in the case of Pharaoh, ( Rom 9:17 ) and in the prophecies of Hosea and Isaiah, ( Rom 9:25-29.) (3.) He takes occasion, throughout the chapter, to vindicate this principle of the Divine administration; to answer objections; and to show that, on the acknowledged principles of the Old Testament, a part of the Jewish nation might be rejected; and that it was the purpose of God to call others to the privileges of the people of God, Rom 9:16,19-23,25,26,29-33. The chapter, therefore, has not reference to national election, or to choice to external privileges, but has direct reference to the doctrine of the election to salvation which had been stated in chap. 8. To suppose that it refers merely to external privileges, and national distinctions, makes the whole discussion unconnected, unmeaning, and unnecessary. Verse 1. I say the truth. In what I am about to affirm respecting my attachment to the nation and people. In Christ. Most interpreters regard this as a form of an oath, as equivalent to calling Christ to witness. It is certainly to be regarded, in its obvious sense, as an appeal to Christ as the searcher of the heart, and as the judge of falsehood. Thus the word translated "in" (εν) is used in the form of an oath in Mt 5:34-36, Rev 10:6, Greek. We are to remember that the apostle was addressing those who had been Jews; and the expression has all the force of an oath by the Messiah. This shows that it is right, on great and solemn occasions, and in a solemn manner, AND THUS ONLY, to appeal to Christ for the sincerity of our motives, and for the truth of what we say. And it shows, further, that it is right to regard the Lord Jesus Christ as present with us, as searching the heart, as capable of detecting insincerity, hypocrisy, and perjury, and as therefore Divine. My conscience. Conscience is that act of judgment of the mind by which we decide on the lawfulness or unlawfulness of our actions, and by which we instantly approve or condemn them. It exists in every man, and is a strong witness to our integrity or to our guilt. Bearing me witness. Testifying to the truth of what I say. In the Holy Ghost. He does not say that he speaks the truth by or in the Holy Ghost, as he had said of Christ; but that the conscience pronounced its concurring testimony by the Holy Ghost; that is, conscience as enlightened and influenced by the Holy Ghost. It was not simply natural conscience, but it was conscience under the full influence of the Enlightener of the mind and Sanctifier of the heart. The reasons of this solemn asseveration are probably the following: (1.) His conduct and his doctrines had led some to believe that he was an apostate, and had lost his love for his countrymen. He had forsaken their institutions, and devoted himself to the salvation of the Gentiles. He here shows them that it was from no want of love to them. (2.) The doctrines which he was about to state and defend were of a similar character; he was about to maintain that no small part of his own countrymen, notwithstanding their privileges, would be rejected and lost. In this solemn manner, therefore, he assures them that this doctrine had not been embraced because: he did not love them, but because it was solemn, though most painful-truth. He proceeds to enumerate their privileges as a people, and to show to them the strength and tenderness of his love.Ve

I have great sorrow - A high degree of spiritual sorrow and of spiritual Joy may consist together, Rom 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.

rse 2. Great heaviness. Great grief. Continual sorrow. The word rendered continual here must be taken in a popular sense. Not that he was literally all the time pressed down with this sorrow, but that whenever he thought on this subject he had great grief; as we say of a painful subject, it is a source of constant pain. The cause of this grief, Paul does not expressly mention, though it is implied in what he immediately says. It was the fact that so large a part of the nation would be rejected and cast off.Ve

rse 3. For I could wish, etc. This passage has been greatly controverted. Some have proposed to translate it, "I did wish," as referring to a former state, when he renounced Christ, and sought to advance the interests of the nation by opposing and defying him. But to this interpretation there are insuperable objections. (1.) The object of the apostle is not to state his former feelings, but his present attachment to his countrymen, and willingness to suffer for them. (2.) The proper grammatical construction of the word used here is not I did wish, but I could desire; that is, if the thing were possible. It is not I do wish, or did wish, but I could desire, (ηυχομην) implying that he was willing now to endure it; that his present love for them was so strong, that he would, if practicable, save them from the threatened ruin and apostasy. (3.) It is not true that Paul ever did wish before his conversion to be accursed by Christ, i.e. by the Messiah. He opposed Jesus of Nazareth; but he did not believe that he was the Messiah. At no time would he have wished to be devoted to destruction by the Messiah, or by Christ. Nothing would have been more terrible to a Jew; and Saul of Tarsus never doubted that he was the friend of the promised Messiah, and was advancing the true interests of his cause, and defending the hopes of his nation against an impostor. The word, therefore, expresses a feeling which the apostle had, when writing this epistle, in regard to the condition and prospects of the nation. Were accursed from Christ. Might be anathema by Christ (αναθεμαειναιαποτουχριστου). This passage has been much controverted. The word rendered accursed (anathema) properly means, (1.) anything that was set up, or set apart, or consecrated to the gods in the temples, as spoils of war, images, statues, etc. This is its classical Greek meaning. It has a similar meaning among the Hebrews. It denoted that which was set apart or consecrated to the service of God, as sacrifices or offerings of any kind. In this respect it is used to express the sense of the Hebrew word, anything devoted to Jehovah, without the possibility of redemption, Lev 27:21,28,29 Nu 18:14, De 7:26, Josh 6:17,18, 7:1, 1Sam 15:21, Eze 44:29. (2.) As that which was thus dedicated to Jehovah was alienated from the use of him who devoted it, and was either burnt or slain, and devoted to destruction as an offering, the word came to signify a devotion of anything to destruction, or to complete ruin. And as whatever is devoted to destruction may be said to be subject to a curse, or to be accursed, the word comes to have this signification, 1Kgs 20:42; Isa 34:5. But in none of these cases does it denote eternal death. The idea, therefore, in these places is simply, "I could be willing to be destroyed, or devoted to death, for the sake of my countrymen." And the apostle evidently means to say that he would be willing to suffer the bitterest evils, to forego all pleasure, to endure any privation and toil, nay, to offer his life, so that he might be wholly devoted to sufferings, as an offering, if he might be the means of benefiting and saving the nation. For a similar case, see Ex 32:32. This does not mean that Paul would be willing to be damned for ever. For, (1.) the words do not imply that, and will not bear it. (2.) Such a destruction could in no conceivable way benefit the Jews. (3.) Such a willingness is not and cannot be required. And, (4.) it would be impious and absurd. No man has a right to be willing to be the eternal enemy of God; and no man ever yet was, or could be, willing to endure everlasting torments. From Christ. By Christ. Grotius thinks it means from the church of Christ. Others think it means "after the example of Christ;" and others, from Christ for ever. But it evidently means that he was willing to be devoted by Christ; i.e. to be regarded by him, and appointed by him, to suffering and death, if by that means he could save his countrymen. It was thus the highest expression of true patriotism and benevolence. It was an example for all Christians and Christian ministers. They should be willing to be devoted to pain, privation, toil, and death, if by that they could save others from ruin. My kinsmen, etc. My countrymen; all of whom he regarded as his kinsmen, or relations, as descended from the same ancestors. According to the flesh. By birth. They were of the same blood and parentage, though not now of the same religious belief. (w) "could wish" Ex 32:32 (1) "accursed" or, "separated"Verse 4. Who are Israelites

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 possible.

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, Deut 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, Gal 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.

. Descended from Israel, or Jacob; honoured by having such an ancestor, and by bearing a name so distinguished as that of his descendants. It was formerly the honourable 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 peculiar people, De 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 Shekinah, Ex 13:21,22, 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, Ex 20:1. Comp. Ps 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. (x) "adoption" De 7:6 (y) "glory" Ps 90:16, Isa 60:19 (1) "covenants" or, "testaments" (z) "covenants" Gen 17:2, De 29:14, Jer 31:33 (a) "law" Ps 147:19, Rom 3:2 (b) "service of God" Ex 12:25 (c) "promises" Eph 2:12 Verse 5. Whose are the fathers

. Who have been honoured with so illustrious an ancestry. Who are descended from Abraham, Isaac, etc. On this they highly valued themselves, and, in a certain sense, not unjustly. Comp. Mt 3:9. Of whom. Of whose nation. This is placed as the crowning and most exalted privilege, that their nation had given birth to the long-expected Messiah, the hope of the world. As concerning the flesh. So far as his human nature was concerned. The use of this language supposes that there was a higher nature, in respect to which he was not of their nation. Rom 1:3. Christ came. He had already come; and it was their high honour that he was one of their nation. Who is over all. This is an appellation that belongs only to the true God. It implies supreme Divinity; and is full proof that the Messiah is Divine. Much effort has been made to show that this is not the true rendering, but without success. There are no various readings in the Greek MSS. of any consequence; and the connexion here evidently requires us to understand this of a nature that is not "according to the flesh," i.e., as the apostle here shows, of the Divine nature. God blessed for ever. This is evidently applied to the Lord Jesus; and it proves that he is Divine. If the translation is fairly made,--and it has never been proved to be erroneous,--it demonstrates that he is God as well as man. The doxology "blessed for ever" was usually added by the Jewish writers after the mention of the name God, as an expression of reverence. (See the various interpretations that have been proposed on this passage examined in Prof Stuart's Notes on this verse.) (d) "fathers" Rom 11:28 (e) "as concerning" Lk 3:23 (f) "is over all" Jn 1:1 Verse 6. Not as though, etc

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.

. Not as though the promise of God had entirely failed. Though I grieve thus, ( Rom 9:2,3 ) though I am deeply apprehensive for the nation, yet I do not affirm that all the nation is to be destroyed. The promise of God will not entirely fail. Not all Israel. Not all the descendants of Jacob have the true spirit of Israelites, or are Jews in the scriptural sense of the term. Rom 2:28,29. (g) "none effect" Isa 55:11 (h) "for they are not" Rom 2:28,29 Verse 7. Are they all children

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, Rom 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.

d. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet 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;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. The apostle, having made his way to that which he had to say, concerning the rejection of the body of his countrymen, with a protestation of his own affection for them and a concession of their undoubted privileges, comes in these verses, and the following part of the chapter, to prove that the rejection of the Jews, by the establishment of the gospel dispensation, did not at all invalidate the word of God's promise to the patriarchs: Not as though the word of God hath taken no effect ( v. 6 ), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow ( v. 2 ), might be suspected. We are not to ascribe inefficacy to any word of God: nothing that he has spoken does or can fall to the ground; see Isa. lv. 10, 11 . The promises and threatenings shall have their accomplishment; and, one way or other, he will magnify the law and make it honourable. This is to be understood especially of the promise of God, which by subsequent providences may be to a wavering faith very doubtful; but it is not, it cannot be, made of no effect; at the end it will speak and not lie. Now the difficulty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them. This he does in four ways:—1. By explaining the true meaning and intention of the promise, v. 6-13 . 2. By asserting and proving the absolute sovereignty of God, in disposing of the children of men, v. 14-24 . 3. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, v. 25-29 . 4. By fixing the true reason of the Jews' rejection, v. 30 , to the end. In this paragraph the apostle explains the true meaning and intention of the promise. When we mistake the word, and misunderstand the promise, no marvel if we are ready to quarrel with God about the accomplishment; and therefore the sense of this must first be duly stated. Now he here makes it out that, when God said he would be a God to Abraham, and to his seed (which was the famous promise made unto the fathers), he did not mean it of all his seed according to the flesh, as if it were a necessary concomitant of the blood of Abraham; but that he intended it with a limitation only to such and such. And as from the beginning it was appropriated to Isaac and not to Ishmael, to Jacob and not to Esau, and yet for all this the word of God was not made of no effect; so now the same promise is appropriated to believing Jews that embrace Christ and Christianity, and, though it throws off multitudes that refuse Christ, yet the promise is not therefore defeated and invalidated, any more than it was by the typical rejection of Ishmael and Esau. I. He lays down this proposition—that they are not all Israel who are of Israel ( v. 6 ), neither because they are, &c., v. 7 . Many that descended from the loins of Abraham and Jacob, and were of that people who were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel that are so in name and profession. It does not follow that, because they are the seed of Abraham, therefore they must needs be the children of God, though they themselves fancied so, boasted much of, and built much upon, their relation to Abraham, Matt. iii. 9 ; John viii. 38, 39 . But it does not follow. Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope. II. He proves this by instances; and therein shows not only that some of Abraham's seed were chosen, and others not, but that God therein wrought according to the counsel of his own will; and not with regard to that law of commandments to which the present unbelieving Jews were so strangely wedded. 1. He specifies the case of Isaac and Ishmael, both of them the seed of Abraham; and yet Isaac only taken into covenant with God, and Ishmael rejected and cast out. For this he quotes Gen. xxi. 12 , In Isaac shall thy seed be called, which comes in there as a reason why Abraham must be willing to cast out the bond-woman and her son, because the covenant was to be established with Isaac, Gen. xvii. 19 . And yet the word which God had spoken, that he would be a God to Abraham and to his seed, did not therefore fall to the ground; for the blessings wrapt up in that great word, being communicated by God as a benefactor, he was free to determine on what head they should rest, and accordingly entailed them upon Isaac, and rejected Ishmael. This he explains further ( v. 8, 9 ), and shows what God intended to teach us by this dispensation. (1.) That the children of the flesh, as such, by virtue of their relation to Abraham according to the flesh, are not therefore the children of God, for then Ishmael had put in a good claim. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, Phil. iii. 3 . Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh ( Gal. iv. 29 ), representing those that expect justification and salvation by their own strength and righteousness. (2.) That the children of the promise are counted for the seed. Those that have the honour and happiness of being counted for the seed have it not for the sake of any merit or desert of their own, but purely by virtue of the promise, in which God hath obliged himself of his own good pleasure to grant the promised favour. Isaac was a child of promise; this his proves, v. 9 , quoted from Gen. xviii. 10 . He was a child promised (so were many others), and he was also conceived and born by force and virtue of the promise, and so a proper type and figure of those who are now counted for the seed, even true believers, who are born, not of the will of the flesh, nor of the will of man, but of God—of the incorruptible seed, even the word of promise, by virtue of the special promise of a new heart: see Gal. iv. 28 . It was through faith that Isaac was conceived, Heb. xi. 11 . Thus were the great mysteries of salvation taught under the Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they are to us now, when the veil is taken away, and the types are expounded by the antitypes. 2. The case of Jacob and Esau ( v. 10-13 ), which is much stronger, to show that the carnal seed of Abraham were not, as such, interested in the promise, but only such of them as God in sovereignty had appointed. There was a previous difference between Ishmael and Isaac, before Ishmael was cast out: Ishmael was the son of the bond-woman, born long before Isaac, was of a fierce and rugged disposition, and had mocked or persecuted Isaac, to all which it might be supposed God had regard when he appointed Abraham to cast him out. But, in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by one mother; they were conceived hex henos — by one conception; hex henos koitou, so some copies read it. The difference was made between them by the divine counsel before they were born, or had done any good or evil. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand —that this great truth may be established, that God chooses some and refuses others as a free agent, by his own absolute and sovereign will, dispensing his favours or withholding them as he pleases. This difference that was put between Jacob and Esau he further illustrates by a quotation from Mal. i. 2, 3 , where it is said, not of Jacob and Esau the person, but the Edomites and Israelites their posterity, Jacob have I loved, and Esau have I hated. The people of Israel were taken into the covenant of peculiarity, had the land of Canaan given them, were blessed with the more signal appearances of God for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, nor prophets—no such particular care taken of them nor kindness shown to them. Such a difference did God put between those two nations, that both descended from the loins of Abraham and Isaac, as at first there was a difference put between Jacob and Esau, the distinguishing heads of those two nations. So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection. (1.) Some understand it of the election and rejection of conditions or qualifications. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation and reject the works of the law. Thus Arminius understands it, De rejectis et assumptis talibus, certa qualitate notatis—Concerning such as are rejected and such as are chosen, being distinguished by appropriate qualities; so John Goodwin. But this very much strains the scripture; for the apostle speaks all along of persons, he has mercy on whom (he does not say on what kind of people) he will have mercy, besides that against this sense those two objections ( v. 14 , 19 ) do not at all arise, and his answer to them concerning God's absolute sovereignty over the children of men is not at all pertinent if no more be meant than his appointing the conditions of salvation. (2.) Others understand it of the election and rejection of particular person—some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors—Jacob the people, and Esau the people; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts. (3.) Others therefore understand it of the election and rejection of people considered complexly. His design is to justify God, and his mercy and truth, in calling the Gentiles, and taking them into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to un-church themselves—thus hiding from their eyes the things that belonged to their peace. The apostle's reasoning for the explication and proof of this is, however, very applicable to, and, no doubt (as is usual in scripture) was intended for the clearing of the methods of God's grace towards particular person, for the communication of saving benefits bears some analogy to the communication of church-privileges. The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside; and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing. The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved; and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. To clear up the justice of God in this great dispensation is the scope of the apostle here. The Divine Sovereignty. ( a. d. 58.) 14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 17 For the scripture saith unto Phar

. Adopted into the true family of God. Many of the descendants of Abraham were rejected. But in Isaac. This was the promise, Gen 21:12. Shall thy seed, etc. Thy true people. This implied a selection, or choice; and, therefore, the doctrine of election was illustrated in the very commencement of the history of the nation; and as God had then made such a distinction, he might still do it. As he had then rejected a part of the natural descendants of Abraham, so he might, still do it. This is the argument which the apostle is pursuing. (i) "In Isaac" Isa 55:11 Verse 8. They which are the chi

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.

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. Gen 21:12

ldren of the flesh. The natural descendants. These are not the children of God. Are not of necessity the adopted children of God; or are not so in virtue of their descent merely. This was in opposition to one of the most settled and deeply-cherished opinions of the Jews. They supposed that the mere fact of being a Jew entitled a man to the blessings of the covenant, and to be regarded as a child of God. But the apostle shows them that it was not by their natural descent that these spiritual privileges were granted; that they were not conferred on men simply from the fact that they were Jews; and that consequently those who were not Jews might become interested in those spiritual blessings. But the children of the promise. The descendants of Abraham on whom the promised blessings would be bestowed. The sense is, that God at first contemplated a distinction among the descendants of Abraham, and intended to confine his blessings to such as he chose; that is, to those to whom the promise particularly appertained, to the descendants of Isaac. The argument of the apostle is, that the principle was thus established that a distinction might be made among those who were Jews; and as that distinction had been made in former times, so it might be under the Messiah. Are counted. Are regarded, or reckoned. God reckons things as they are; and therefore designed that they should be his true children. As the seed. The spiritual children of God; the partakers of his mercy and salvation. This refers, doubtless, to spiritual privileges and to salvation; and therefore has relation not to nations as such, but to individuals. (k) "children of the promise" Gal 4:28 Verse 9. For this is the word o

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. Gen 18:10 .

f promise. This is the promise made to Abraham. The design of the apostle, in introducing this, is doubtless to show to whom the promise appertained; and by specifying this, he shows that it had not reference to Ishmael, but to Isaac. At this time. Greek, According to this time. See Gen 8:10,14. Probably it means at the exact time promised; I will fulfil the prediction at the very time. Comp. 2Kgs 4:16. (l) "At this time" Gen 18:10,14 Verse 10. And not only this

. Not only is the principle of making a distinction among the natural descendants of Abraham thus settled by the promise, but it is still further seen and illustrated in the birth of the two sons of Isaac. He had shown that the principle of thus making a distinction among the posterity of Abraham was recognized in the original promise, thus proving that all the descendants of Abraham were not of course to be saved; and he now proceeds to show that the principle was recognized in the case of his posterity in the family of Isaac. And he shows that it is not according to any natural principles that the selection was made; that he not only made a distinction between Jacob and Esau, but that he did it according to his good pleasure, choosing the younger to be the object of his favour, and rejecting the elder, who, according to the custom of the times, was supposed to be entitled to peculiar honour and rights. And, in order to prove that this was done according to his own pleasure, he shows that the distinction was made before they were born; before they had formed any character; and, consequently, in such a way that it could not be pretended that it was in consequence of any works which they had performed. But when Rebecca. The wife of Isaac. See Gen 25:21,23. (m) "Rebecca" Gen 25:21,23 Verse 11. For the children

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.

being not yet born. It was not, therefore, by any works of theirs. It was not because they had formed a character and manifested qualities which made this distinction proper. It was laid back of any such character, and therefore had its foundation in the purpose or plan of God. Neither having done any good or evil. That is, when the declaration ( Rom 9:12 ) was made to Rebecca. This is a very important passage in regard to the question about the purposes of God. (1.) They had done nothing good or bad; and when that is the case, there can be, properly speaking, no moral character, for "a character is not formed when the person has not acquired stable and distinctive qualities." Webster. (2.) That the period of moral agency had not yet commenced. Comp. Gen 25:22,23. When that agency commences we do not know; but here is a case of which it is affirmed that it had not commenced. (3.) The purpose of God is antecedent to the formation of character, or the performance of any actions, good or bad. (4.) It is not a purpose formed because he sees anything in the individuals as a ground for his choice, but for some reason which he has not explained, and which in the Scripture is simply called purpose, and good pleasure, Eph 1:5. (5.) If it existed in this case, it does in others. If it was right then, it is now. And if God then dispensed his favours on this principle, he will now. But (6) this affirmation respecting Jacob and Esau does not prove that they had not a nature inclined to evil; or a corrupt and sensual propensity; or that they would not sin as soon as they became moral agents. It proves merely that they had not yet committed actual sin. That they, as well as all others, would certainly sin as soon as they committed moral acts at all, is proved everywhere in the sacred Scriptures. The purpose of God. Rom 8:28. According to election. To dispense his favours according to his sovereign will and pleasure. Those favours were not conferred in consequence of the merits of the individuals, but according to a wise plan lying back of the formation of their characters, and before they had done good or evil. The favours were thus conferred according to his choice, or election. Might stand. Might be confirmed; or might be proved to be true. The case shows that God dispenses his favours as a sovereign. The purpose of God was thus proved to have been formed without respect to the merits of either. Not of works. Not by anything which they had done either to merit his favour or to forfeit it. It was formed on other principles than a reference to their works. So it is in relation to all who shall be saved. God has good reasons for saving those who shall be saved. What the reasons are for choosing some to life he has not revealed; but he has revealed to us that it is not on account of their works, either performed or foreseen. But of him that calleth. According to the will and purpose of him that chooses to dispense those favours in this manner. It is not by the merit of man, but it is by a purpose having its origin with God, and formed and executed according to his good pleasure. It is also implied here, that it is formed in such a way as to secure his glory as the primary consideration.Verse 12. It was said unto her

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. Gen 25:23 .

. By Jehovah. See Gen 25:23. The elder. The eldest son, which was Esau. By the law of primogeniture among the Hebrews, he would have been entitled to peculiar honours and privileges. But it was said that in his case this custom should be reversed, and that he should take the rank of the younger. Should serve. Shall be subject to; shall not have the authority and priority, but should be inferior to. The passage in Gen 25:23 shows that this had reference particularly to the posterity of Esau, and not to him as an individual. The sense is, that the descendants of Esau, who were Edomites, should be inferior to, and subject to the descendants of Jacob. Jacob was to have the priority; the promised land; the promises; and the honour of being regarded as the chosen of God. There was reference here, therefore, to the whole train of temporal and spiritual blessings which were to be connected with the two races of people. If it be asked how this bears on the argument of the apostle, we may reply, (1.) that it settles the principle that God might make a distinction among men, in the same nation, and the same family, without reference to their works or character. (2.) That he might confer his blessings on such as he pleased. (3.) If this is done in regard to nations, it may be in regard to individuals. The principle is the same, and the justice the same. If it be supposed to be unjust in God to make such a distinction in regard to individuals, it is surely not less so to make a distinction in nations. The fact that numbers are thus favoured does not make it the more proper, or remove any difficulty. (4.) If this distinction may be made in regard to temporal things, why not in regard to spiritual things? The principle must still be the same. If unjust in one case, it would be in the other. The fact that it is done in one case proves also that it will be in the other; for the same great principle will run through all the dealings of the Divine government. And as men do not and cannot complain that God makes a distinction among them in regard to talents, health, beauty, prosperity, and rank, neither can they complain if he acts also as a sovereign in the distribution of his spiritual favours. They, therefore, who regard this as referring only to temporal and national privileges, gain no relief in respect to the real difficulty in the case, for the unanswerable question would still be asked, why has not God made all men equal in everything? Why has he made any distinction among men? The only reply to all such inquiries is, "Even so, Father, for so it seemeth good in thy sight," Mt 11:26. (1) "elder" or, "greater" (2) "younger" or, "lesser"Verse 13. As it is written.

Mal 1:2,3. That is, the distribution of favours is on the principle advanced by the prophet, and is in accordance with the declaration that God had, in fact, loved the one and hated the other. Jacob. This refers, doubtless, to the posterity of Jacob. Have I loved. I have shown affection for that people; I have bestowed on them great privileges and blessings, as proofs of attachment. I have preferred Jacob to Esau. Esau. The descendants of Esau, the Edomites. See Mal 1:4. Have I hated. This does not mean any positive hatred; but that he had preferred Jacob, and had withheld from Esau those privileges and blessings which he had conferred on the posterity of Jacob. This is explained in Mal 1:3, "And I hated Esau, and laid his mountains and heritage waste for the dragons of the wilderness," Comp. Jer 49:17,18, Eze 35:3. It was common among the Hebrews to use the terms love and hatred in this comparative sense, where the former implied strong positive attachment, and the latter, not positive hatred, but merely as a less love, or the withholding of the expressions of affection. Comp. Gen 29:30,31, Prov 13:24. "He that spareth his rod hateth his son; but he that loveth him chasteneth him betimes." Mt 6:24. "No man can serve two masters, for either he will hate the one and love the other," etc. Lk 14:26, "If any man come to me, and hate not his father and mother," etc. (n) "Jacob" Mal 1:2,3 Verse 14. What shall we say the

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 objection. Mal 1:2 ,3.

n? What conclusion shall we draw from these acknowledged facts, and from these positive declarations of Scripture? Is there unrighteousness with God? Does God do injustice or wrong? This charge has often been brought against the doctrine here advanced. But this charge the apostle strongly repels. He meets it by further showing that it is the doctrine explicitly taught in the Old Testament, ( Rom 9:15,17,) and that it is founded on the principles of equity, and on just views of the sovereignty of God, Rom 9:19-23. God forbid. Rom 3:4. (o) "unrighteousness" De 32:4 Verse 15. For he saith to Moses

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.

aoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the children of men, with reference to their eternal state. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to some people and denied to others, and the favour of effectual grace, which is given to some particular persons and denied to others. Now this part of his discourse is in answer to two objections. I. It might be objected, Is there unrighteousness with God? If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? This the apostle startles at the thought of: God forbid! Far be it from us to think such a thing; shall not the judge of all the earth do right? Gen. xviii. 25 ; ch. iii. 5, 6 . He denies the consequences, and proves the denial. 1. In respect of those to whom he shows mercy, v. 15, 16 . He quotes that scripture to show God's sovereignty in dispensing his favours ( Exod. xxxiii. 19 ): I will be gracious to whom I will be gracious. All God's reasons of mercy are taken from within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessels of grace and glory. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatic, and the repetition makes it more so: I will have mercy on whom I will have mercy. It imports a perfect absoluteness in God's will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should. As these great words, I am that I am ( Exod. iii. 14 ) do abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will. To vindicate the righteousness of God, in showing mercy to whom he will, the apostle appeals to that which God himself had spoken, wherein he claims this sovereign power and liberty. God is a competent judge, even in his own case. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. Eleeso on han heleo — I will have mercy on whom I will have mercy. When I begin, I will make an end. Therefore God's mercy endures for ever, because the reason of it is fetched from within himself; therefore his gifts and callings are without repentance. Hence he infers ( v. 16 ), It is not of him that willeth. Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God. In Jacob's case it was not of him that willeth, nor of him that runneth; it was not the earnest will and desire of Rebecca that Jacob might have the blessing; it was not Jacob's haste to get it (for he was compelled to run for it) that procured him the blessing, but only the mercy and grace of God. Wherein the holy happy people of God differ from other people, it is God and his grace that make them differ. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God's free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness, Matt. iv. 16 . In darkness, therefore not willing what they knew not; sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not ( Isa. lxv. 1 ); in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil because his is good; but, of all the grace that we or others have, he must have the glory: Not unto us, Ps. cxv. 1 . 2. In respect of those who perish, v. 17 . God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh; it is quoted from Exod. ix. 16 . Observe, (1.) What God did with Pharaoh. He raised him up, brought him into the world, made him famous, gave him the kingdom and power,—set him up as a beacon upon a hill, as the mark of all his plagues (compare Exod. ix. 14 )—hardened his heart, as he had said he would ( Exod. iv. 21 ): I will harden his heart, that is, withdraw softening grace, leave him to himself, let Satan loose against him, and lay hardening providences before him. Or, by raising him up may be meant the intermission of the plagues which gave Pharaoh respite, and the reprieve of Pharaoh in those plagues. In the Hebrew, I have made thee stand, continued thee yet in the land of the living. Thus doth God raise up sinners, make them for himself, even for the day of evil ( Prov. xvi. 4 ), raise them up in outward prosperity, external privileges ( Matt. xi. 23 ), sparing mercies. (2.) What he designed in it: That I might show my power in thee. God would, by all this, serve the honour of his name, and manifest his power in baffling the pride and insolence of that great and daring tyrant, who bade defiance to Heaven itself, and trampled upon all that was just and sacred. If Pharaoh had not been so high and might, so bold and hardy, the power of God had not been so illustrious in the ruining of him; but the taking off of the spirit of such a prince, who hectored at that rate, did indeed proclaim God glorious in holiness, fearful in praises, doing wonders, Exod. xv. 11 . This is Pharaoh, and all his multitude. (3.) His conclusion concerning both these we have, v. 18 . He hath mercy on whom he will have mercy, and whom he will he hardeneth. The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him; we have none of us deserved it, nay, we have all justly forfeited it a thousand times, so that herein the work of our salvation is admirably well ordered that those who are saved must thank God only, and those who perish must thank themselves only, Hos. xiii. 9 . We are bound, as God hath bound us, to do our utmost for the salvation of all we have to do with; but God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will; and that is that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming is a preventing distinguishing favour to whom he will. Had he mercy on the Gentiles? It was because he would have mercy on them. Were the Jews hardened? It was because it was his own pleasure to deny them softening grace, and to give them up to their chosen affected unbelief. Even so, Father, because it seemed good unto thee. That scripture excellently explains this, Luke x. 21 , and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means. II. It might be objected, Why doth he yet find fault? For who hath resisted his will? v. 19 . Had the apostle been arguing only for God's sovereignty in appointing and ordering the terms and conditions of acceptance and salvation, there had not been the least colour for this objection; for he might well find fault if people refused to come up to the terms on which such a salvation is offered; the salvation being so great, the terms could not be hard. But there might be colour for the objection against his arguing for the sovereignty of God in giving and withholding differencing and preventing grace; and the objection is commonly and readily advanced against the doctrine of distinguishing grace. If God, while he gives effectual grace to some, denies it to others, why doth he find fault with those to whom he denies it? If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? If it be his pleasure to discard them as not a people, and not obtaining mercy, their knocking off themselves was no resistance of his will. This objection he answers at large, 1. By reproving the objector ( v. 20 ): Nay but, O man. This is not an objection fit to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, is that which abases man as nothing, less than nothing, and advances God as sovereign Lord of all. Observe how contemptibly he speaks of man, when he comes to argue with God his Maker: " Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels? Art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his path in the great waters?" That repliest against God. It becomes us to submit to him, not to reply against him; to lie down under his hand, not to fly in his face, nor to charge him with folly. Ho antapokrinomenos — That answerest again. God is our master, and we are his servants; and it does not become servants to answer again, Tit. ii. 9 . 2. By resolving all into the divine sovereignty. We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it. God's sovereignty over us is fitly illustrated by the power that the potter hath over the clay; compare Jer. xviii. 6 , where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnify his justice in their destruction by Nebuchadnezzar. (1.) He gives us the comparison, v. 21 . The potter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure; and herein he acts arbitrarily, as he might have chosen whether he would make any vessel of it at all, or whether he would leave it in the hole of the pit, out of which it was dug. (2.) The application of the comparison, v. 22-24 . Two sorts of vessels God forms out of the great lump of fallen mankind:—[1.] Vessels of wrath —vessels filled with wrath, as a vessel of wine is a vessel filled with wine; full of the fury of the Lord, Isa. li. 20 . In these God is willing to show his wrath, that is, his punishing justice, and his enmity to sin. This must be shown to all the world, God will make it appear that he hates sin. He will likewise make his power known, to dynaton autou. It is a power of strength and energy, an inflicting power, which works and effects the destruction of those that perish; it is a destruction that proceeds from the glory of his power, 2 Thess. i. 9 . The eternal damnation of sinners will be an abundant demonstration of the power of God; for he will act in it himself immediately, his wrath preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preserve the being of the creature. In order to this, God endured them with much long-suffering —exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening. The reigning corruptions and wickedness of the soul are its preparedness and disposedness for hell: a soul is hereby made combustible matter, fit for the flames of hell. When Christ said to the Jews ( Matt. xxiii. 32 ), Fill you up then the measure of your father, that upon you may come all the righteous blood ( v. 35 ), he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wilfulness in sin, fit themselves for destruction. [2.] Vessels of mercy —filled with mercy. The happiness bestowed upon the saved remnant is the fruit, not of their merit, but of God's mercy. The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty. I beseech thee show me thy glory, says Moses, Exod. xxxiii. 18 . I will make all my goodness to pass before thee, says God ( v. 19 ), and that given out freely: I will be gracious to whom I will be gracious. God makes known his glory, this goodness of his, in the preservation and supply of all the creatures: the earth is full of his goodness, and the year crowned with it; but when he would demonstrate the riches of his goodness, unsearchable riches, he does it in the salvation of the saints, that will be to eternity glorious monuments of divine grace. Secondly, What he does for them he does before prepare them to glory. Sanctification is the preparation of the soul for glory, making it meet to partake of the inheritance of the saints in light. This is God's work. We can destroy ourselves fast enough, but we cannot save ourselves. Sinners fit themselves for hell, but it is God that prepares saints for heaven; and all those that God designs for heaven hereafter he prepares and fits for heaven now: he works them to the self-same thing, 2 Cor. v. 5 . And would you know who these vessels of mercy are? Those whom he hath called ( v. 24 ); for whom he did predestinate those he also called with an effectual call: and these not of the Jews only, but of the Gentiles; for, the partition-wall being taken down, the world was laid in common, and not (as it had been) God's favour appropriated to the Jews, and they put a degree nearer his acceptance than the rest of the world. They now stood upon the same level with the Gentiles; and the question is not now whether of the seed of Abraham or no, that is neither here nor there, but whether or no called according to his purpose. Conversion of the Gentiles. ( a. d. 58.) 25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, 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. 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as

Ex 33:19 .

. Ex 33:19. I will have mercy. This is said by God when he declared expressly that he would make all his goodness pass before Moses, ( Ex 33:19 ) and when, therefore, it was regarded not as a proof of stern and inexorable justice, but as the very proof of his benevolence, and the highest which he thought proper to exhibit. When men, therefore, under the influence of an unrenewed and hostile heart, charge this as an unjust and arbitrary proceeding, they are resisting and perverting that which God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his favour, and bestow his mercies as he chose. None of the human race deserved his favour; and he had a right to pardon whom he pleased, and to save men on his own terms, and according to his sovereign will and pleasure. On whom I will have mercy. On whom I choose to bestow mercy. The mode he does not explain. But there could not be a more positive declaration of these truths, (1.) that he does it as a sovereign, without giving an account of the reason of his choice to any. (2.) That he does it without regard to any claim on the part of man; or that man is regarded as destitute of merit, and as having no right to his mercy. (3.) That he will do it to any extent which he pleases, and in whatever time and manner may best accord with his own good pleasure. (4.) That he has regard to a definite number; and that on that number he intends to bestow eternal life; and, (5.) that no one has a right to complain. It is proof of his benevolence that any are saved; and where none have a claim, where all are justly condemned, he has a right to pardon whom he pleases. The executive of a country may select any number of criminals whom he may see fit to pardon, or in consistency with the supremacy of the laws and the welfare of the community, and none has a right to murmur; but every good citizen should rejoice that any may be pardoned with safety. So in the moral world, and under the administration of its holy Sovereign, it should be a matter of joy that any can be pardoned and saved; and not a subject of murmuring and complaint that those who shall finally deserve to die shall be consigned to woe. (p) "I will have mercy" Ex 33:19 Verse 16. So then. It follo

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.

ws as a consequence from this statement of God to Moses. Or, it is a doctrine established by that statement. Not of him that willeth. This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that men by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it "willing in the day of his power," Ps 110:3. The meaning here is, evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word willeth here denotes wish or desire. Nor of him that runneth. This denotes strenuous, intense effort, as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not in fact strive to enter into the kingdom, or earnestly desire salvation; for the Scriptures teach the contrary, Lk 16:16; 13:24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life, Mt 7:7. But the sense is, (1.) that the sinner would not put forth any effort himself. If left to his own course he would never seek to be saved. (2.) That he is pardoned, not on account of his effort; not because he makes an exertion; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him, anymore than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will. But of God that sheweth mercy. Salvation, in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.Verse 17. For the Scripture sai

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 .

th. Ex 9:16. That is, God saith to Pharaoh in the Scriptures, Gal 3:8,22. This passage is designed to illustrate the doctrine that God shows mercy according to his sovereign pleasure by a reference to one of the most extraordinary cases of hardness of heart which has ever occurred. The design is to show that God has a right to pass by those to whom he does not choose to show mercy; and to place them in circumstances where they shall develop their true character, and where in fact they shall become more hardened and be destroyed, Rom 9:18. Unto Pharaoh. The haughty and oppressive king of Egypt: thus showing that the most mighty and wicked monarchs are at his control. Comp. Isa 10:5-7. For this same purpose, for the design, or with the intent that is immediately specified. This was the leading purpose or design of his sustaining him. Have I raised thee up. Margin, in Ex 9:16, "made thee stand," i.e. sustained thee. The Greek word used by the apostle (εξηγειρα) means, properly, I have excited, roused, or stirred thee up; but it may also have the meaning, "I have sustained or supported thee." That is, I have kept thee from death; I have preserved thee from ruin; I have ministered strength to thee, so that thy full character has been developed. It does not mean that God had infused into his mind any positive evil, or that by any direct influence he had excited any evil feelings, but that he had kept him in circumstances which were fitted to develop his true character. The meaning of the word and the truth of the case may be expressed in the following particulars: (1.) God meant to accomplish some great purposes by his existence and conduct. (2.) He kept him, or sustained him, with reference to that. (3.) He had control over the haughty and wicked monarch. He could take his life, or he could continue him on earth. As he had control over all things that could affect the pride, the feelings, and the happiness of the monarch, so he had control over the monarch himself. (4.) He placed him in circumstances just fitted to develop his character. He kept him amidst those circumstances until his character was fully developed. (5.) He did not exert a positive influence on the mind of Pharaoh; for, (6.) in all this the monarch acted freely. He did that which he chose to do. He pursued his own course. He was voluntary in his schemes of oppressing the Israelites. He was voluntary in his opposition to God. He was voluntary when he pursued the Israelites to the Red Sea. In all his doings he acted as he chose to do, and with a determined choice of evil, from which neither warning nor judgment would turn him away. Thus he is said to have hardened his own heart, Ex 8:15. (7.) Neither Pharaoh nor any sinner can justly blame God for placing them in circumstances where they shall develop their own character, and show what they are. It is not the fault of God, but their own fault. The sinner is not compelled to sin; nor is God under obligation to save him contrary to the prevalent desires and wishes of the sinner himself. My power in thee. Or, by means of thee, By the judgments exerted in delivering an entire oppressed people from thy grasp. God's most signal acts of power were thus shown in consequence of his disobedience and rebellion. My name. The name of Jehovah, as the only true God, and the deliverer of his people. Throughout all the earth. Or throughout all the land of Egypt. Lk 2:1. We may learn here, (1.) that a leading design of God in the government of the world is to make his power, and name, and character known. (2.) That this is often accomplished in a most signal manner by the destruction of the wicked. (3.) That wicked men should be alarmed, since their arm cannot contend with God, and since his enemies shah be destroyed. (4.) It is right that the incorrigibly wicked should be cut off. When a man's character is fully developed; when he is fairly tried; when, in all circumstances, he has shown that he will not obey God, neither justice nor mercy hinders the Almighty from cutting him down, and consigning him to death. (q) "saith unto Pharaoh" Ex 9:16 Verse 18. Therefore hath he mercy,

etc. This is a conclusion stated by the apostle as the result of all the argument. Whom he will he hardeneth. This is not stated in what the Scripture said to Pharaoh, but is a conclusion to which the apostle had arrived, in view of the case of Pharaoh. The word hardeneth means only to harden in the manner specified in the case of Pharaoh. It does not mean to exert a positive influence, but to leave a sinner to his own course, and to place him in circumstances where the character will be more and more developed. Jn 12:40. It implies, however, an act of sovereignty on the part of God in thus leaving him to his chosen Course, and in not putting forth that influence by which he could be saved from death. Why this is, the apostle does not state. We should, however, not dispute a fact everywhere prevalent; and should have sufficient confidence in God to believe that it is in accordance with infinite wisdom and rectitude.Verse 19. Thou wilt say then unto me

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.

. The apostle here refers to an objection that might be made to his argument. If the position which he had been endeavouring to establish were true; if God had a purpose in all his dealings with men: if all the revolutions among men happened according to his decree, so that he was not disappointed, or his plan frustrated; and if his own glory was secured in all this, why could he blame men? Why doth he yet find fault? Why does he blame men, since their conduct is in accordance with his purpose, and since he bestows mercy according to his sovereign will? This objection has been made by sinners in all ages. It is the standing objection against the doctrines of grace. The objection is founded, (1.) on the difficulty of reconciling the purposes of God with the free agency of man. (2.) It assumes, what cannot be proved, that a plan or purpose of God must destroy the freedom of man. (3.) It is said that if the plan of God is accomplished, then that which is best to be done is done, and, of course, man cannot be blamed. These objections are met by the apostle in the following argument. Who hath resisted his will? That is, who has successfully opposed his will, or frustrated his plan? The word translated resist is commonly used to denote the resistance offered by soldiers or armed men. Thus, Eph 5:13, "Take unto you the whole armour of God, that ye may be able to withstand ( resist, or successfully oppose) in the evil day." See Lk 21:15, "I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or resist." See also Acts 6:10, 13:8, "But Elymas-- withstood them," etc. The same Greek word, Rom 13:2, Gal 2:11. This does not mean that no one has offered resistance or opposition to God, but that no one had done it successfully. God had accomplished his purposes in spite of their opposition. This was an established point in the sacred writings, and one of the admitted doctrines of the Jews. To establish it had even been a part of the apostle's design; and the difficulty now was to see how, this being admitted, men could be held chargeable with crime. That it was the doctrine of the Scriptures, see 2Chr 20:6, "In thine hand is there not power and might, so that none is able to withstand thee? Dan 4:35, "He doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?" See also the case of Joseph and his brethren, Gen 1:20, "As for you, ye thought evil against me; but God meant it unto good." (r) "who hath resisted his will" 2Chr 20:6, Dan 4:35 Verse 20. Nay but, O man, etc. To t

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.

his objection the apostle replies in two ways; first, by asserting the sovereignty of God, and affirming that he had a right to do it, ( Rom 9:20,21 ) and, secondly, by showing that he did it according to the principles of justice and mercy, or that it was involved of necessity in his dispensing justice and mercy to mankind, Rom 9:22-24. Who art thou, etc. Paul here strongly reproves the impiety and wickedness of arraigning God. This impiety appears, (1.) because man is a creature of God, and it is improper that he should arraign his Maker. (2.) He is unqualified to understand the subject. "Who art thou?" What qualifications has a creature of a day,--a being just in the infancy of his existence; of so limited faculties; so perverse, blinded, and interested as man--to sit in judgment on the doings of the Infinite Mind? Who gave him the authority, or invested him with the prerogatives of a judge over his Maker's doings? (3.) Even if man were qualified to investigate those subjects, what right has he to reply against God, to arraign him, or to follow out a train of argument tending to involve his Creator in shame and disgrace? Nowhere is there to be found a more cutting or humbling reply to the pride of man than this. And on no subject was it more needed. The experience of every age has shown that this has been a prominent topic of objection against the government of God; and that there has been no point in the Christian theology to which the human heart has been so ready to make objections as to the doctrine of the sovereignty of God. Repliest against God. Margin, "Answerest again; or, disputest with God." The passage conveys the idea of answering again; or of arguing to the dishonour of God. It implies, that when God declares his will, man should be still. God has his own plans of infinite wisdom, and it is not ours to reply against him, or to arraign him of injustice, when we cannot see the reason of his doings. Shall the thing formed, etc. This sentiment is found in Isa 29:16. See also Isa 45:9. It was peculiarly proper to adduce this to a Jew. The objection is one which is supposed to be made by a Jew, and it was proper to reply to him by a quotation from his own Scriptures. Any being has a right to fashion his work according to his own views of what is best; and as this right is not denied to men, we ought not to blame the infinitely wise God for acting in a similar way. They who have received every blessing they enjoy from him, ought not to blame him for not making them different. (1) "repliest" or, "answerest again" or, "disputest with God." (s) "shall the thing formed" Isa 29:16.Verse 21. Hath not the potter, etc.

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?

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, to dishonour? 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 damned." 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

This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament, Isa 64:8, "But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand." This passage is preceded in Isaiah by one declaring the depravity of man. Isa 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." As they were polluted with sin, as they had transgressed the law of God, and had no claim and no merit, God might bestow his favours as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and who had no claim to his mercy, if he bestowed favours on others, any more than the potter would do injustice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honour. This is still the condition of sinful men. God does no injustice to a man if he leaves him to take his own course to ruin, and makes another, equally undeserving, the recipient of his mercy, he violated none of my rights by not conferring on me the talents of Newton or of Bacon; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is, that he should not treat them with injustice. And this is secured even in the case of the lost. No man will suffer more than he deserves; nor will any man go to perdition feeling that he has a claim to better treatment than he receives. The same sentiment is found in Jer 18:6, "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation," etc. The passage in Isaiah proves that God has the right of a sovereign over guilty individuals; that in Jeremiah, that he has the same right over nations: thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming anything about the manner in which it is done, In fact, God bestows his favours in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of men; and bestows his favours not to compel men, but to incline them to be willing to receive them. Ps 110:3, "Thy people shall be willing in the day of thy power." It should be further remarked, that the argument of the apostle here does not refer to the original creation of men, as if God had then made them one for honour and another for dishonour, he refers to man as fallen and lost. His argument is this: "Man is in ruins; he is fallen; he has no claim on God; all deserve to die. On this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others; he may exercise the right of a sovereign to pardon whom he pleases; or of a potter to mould any part of the useless mass to purposes of utility and beauty." Potter. One whose occupation it is to make earthen vessels. Power. This word denotes here not merely physical power, but authority, right. See Mt 7:29, translated "authority;" Mt 21:23, 2Thes 3:9, Mk 2:10, Lk 5:24, "The Son of man hath power on earth to forgive sins," etc. Lump. Mass. It denotes anything that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with water. Rom 11:16, "If the first-fruit be holy, the lump is also holy." 1Cor 5:6, "Know ye not that a little leaven leaveneth the whole lump?" One vessel. A cup, or other utensil, made of clay. Unto honour. Fitted to an honourable use, or designed for a more useful and refined purpose. Unto dishonour. To a meaner service, or more common use. This is a common mode of expression among the Hebrews. The lump here denotes the mass of men, sinners, having no claim on God. The potter illustrates God's right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that men have no right to complain if God bestows his blessings where and when he chooses.Verses 22,23. What if God, etc. If

God does what the apostle supposes, what then? Is it not right? This is the second point in the answer to the objection in Romm 9:19. The answer has respect to the two classes of men which actually exist on the earth--the righteous and the wicked. And the question is, whether in regard to these two classes God does In Fact do wrong? If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is in fact divided into two classes--saints and sinners. The apostle considers the case of sinners in Rom 9:22. Willing. Being disposed; having an inclination to. It denotes an inclination of mind towards the thing proposed. If the thing itself was right; if it was proper to "show his wrath," then it was proper to be WILLING to do it. If it is right to do a thing, it is right to purpose or intend to do it. His wrath, (τηνοργην) This word occurs thirty-five times in the New Testament. Its meaning is derived from the idea of earnestly desiring or reaching for an object, and properly denotes, in its general sense, a vehement desire of attaining anything. Hence it comes to denote an earnest desire of revenge, or of inflicting suffering on those who have injured us, Eph 4:31, "Let all bitterness and wrath," etc.; Col 3:8, 1Timm 2:8. Hence it denotes indignation in general, which is not joined with a desire of revenge, Mk 3:5, "He looked round about on them with anger." It also denotes punishment for sin--the anger or displeasure of God against transgression. Rom 1:18; Lk 3:7; Lk 21:23, etc. In this place it is evidently used to denote severe displeasure against sin. As sin is an evil of so great magnitude, it is right for God to be willing to evince his displeasure against it; and just in proportion to the extent of the evil. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is not affirmed, (1.) that God has any pleasure in sin, or its punishment; nor (2.) that he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-continued wickedness when it actually exists. To make his power known. This language is the same as that which was used in relation to Pharaoh, ro 9:17; Ex 9:16. But it is not probable that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of "the vessels of mercy prepared unto glory;" which cannot be supposed to be language adapted to the temporal deliverance of the Jews. The case of Pharaoh was one instance, or illustration, of the general principle on which God would deal with men. His government is conducted on great and uniform principles; and the case of Pharaoh was a development of the great laws on which he governs the universe. Endured. Bore with; was patient, or forbearing, Rev 2:3, "And hast borne, and hast patience," etc. 1Cor 13:7, "Charity (love) beareth all things." Lk 18:7 "Shall not God avenge his own elect, though he bear long with them?" With much long-suffering. With much patience. He suffered them to live, while they deserved to die. God bears with all sinners with much patience; he spares them amid all their provocations, to give them opportunity of repentance; and though they are fitted for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all his enemies. Vessels of wrath. The word vessel means a cup, etc., made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2Cor 4:7: "We have this treasure in earthen vessels." 1Thes 4:4, "That every one of you should know how to possess his vessel in sanctification and honour" that every one should keep his body from the indulgence of unlawful passions. Comp. Rom 9:3. Hence also it means the man himself. Acts 9:15, "He is a chosen vessel unto me," etc. Comp. Isa 13:3. In this place there is, doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase "vessels of wrath" denotes wicked men against whom it is fit or proper that wrath should be shown; as Judas is called "the son of perdition." Jn 17:12. This does not mean that men by their very creation, or their physical nature, are thus denominated; but men who, from long continuance in iniquity, deserve to experience wrath; as Judas was not called "son of perdition" by any arbitrary appointment, or as an original designation, but because, in consequence of his avarice and treason, this was the name which in fact actually described him, or fitted his case. Fitted, (κατηρτισμενα). This word properly means to restore; to place in order; to render complete; to supply a defect; to fit to, or adapt to, or prepare for. See Mt 4:21, "Were mending theft nets." Gal 6:1, "Restore such an one," etc. In this place it is a participle, and means those who are fitted for or adapted to destruction--those whose characters are such as to deserve destruction, or as to make destruction proper. See the same use of the word in Heb 11:3, "Through faith we understand that the worlds were framed "---beautifully fitted up in proper proportions, one part adapted to another--" by the word of God." Heb 10:5, "A body hast thou prepared for me;" fitted, or adapted to me. Comp. Ps 68:10, 74:16. In this place there is not the semblance of a declaration that God had PREPARED them, or FITTED them for destruction. It is a simple declaration that they were IN FACT fitted for it, without making an affirmation about the manner in which they became so. A reader of the English Bible may, perhaps, sometimes draw the impression that God had fitted them for this. But this is not affirmed; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God fitted or prepared them for glory. See Rom 9:23, "Which HE had afore prepared unto glory." The same distinction is remarkably striking in the account of the last judgment in Mt 25:34-41. To the righteous, Christ will say, "Come, ye blessed of my rather, inherit the kingdom prepared FOR YOU," etc. To the wicked, "Depart from me, ye cursed, into everlasting fire, prepared FOR THE DEVIL AND HIS ANGELS;" not said to have been originally prepared for them. It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people by direct agency for heaven; but that he exerts no such agency in preparing the wicked for destruction. For destruction, (ειςαπωλειαν). This word occurs in the New Testament no less than twenty times. Mt 7:13, "Which leadeth to destruction." Jn 17:12, "Son of perdition." Acts 8:20, "Thy money perish with thee;" Greek, be for destruction with thee; Acts 25:16. Php 1:28, "Token of perdition;" Php 3:19, "Whose end is destruction:" 2Thes 2:3, "The son of perdition." 1Timm 6:9, "Which drown men in destruction and perdition." Heb 10:39, "Who draw back unto perdition." See also 2Pet 2:1,3, 3:7,16, etc. In these places it is clear that the reference is to the future punishment of wicked men, and in no instance to national calamities. No such use of the word is to be found in the New Testament; and this is further clear from the contrast with the word "glory" in the next verse. We may remark here, that if men are fitted or prepared for destruction; if future torment is adapted to them, and they to it; if it is fit that they should be subjected to it; then God will do what is fit or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are; to a place for which they are not fitted, and which is not adapted to their feelings, their character, or their conduct. (u) "if God" Prov 16:4 (v) "vessels of wrath" 2Ti 2:20 (1) "fitted to destruction" or, "made up"Verse 23. And that he might make known. That he might manifest or

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 ?

display. The apostle had shown ( Rom 9:22 ) that the dealings of God towards the wicked were not liable to the objection made in Rom 9:19. In this verse he proceeds to show that the objection could not lie against his dealings with the other class of men--the righteous. If his dealings towards neither were liable to the objection, then he has met the whole case, and the Divine government is vindicated. This he proves by showing that for God to show the riches of his glory towards those whom he has prepared for it cannot be regarded as unjust. The riches of his glory. This is a form of expression common among the Hebrews, meaning the same as his rich or his abundant glory. The same expression occurs in Eph 1:18. On the vessels of mercy. Men towards whom his mercy was to be displayed, ( Rom 9:22 ) that is, on those towards whom he has purposed to display his mercy. Mercy. Favour, or pity shown to the miserable. Grace is favour to the undeserving; mercy, favour to those in distress. This distinction is not, however, always strictly observed by the sacred writers. Which he had afore prepared. We are here brought to a remarkable difference between God's mode of dealing with them and with the wicked. Here it is expressly affirmed that God himself had prepared them for glory. In regard to the wicked, it is simply affirmed that they were fitted for destruction, without affirming anything of the agency by which it was done. That God prepares his people for glory--commences and continues the work of their redemption-- is abundantly taught in the Scriptures, 1Thes 5:9, "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." 2Ti 1:9, "Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." See also Eph 1:4,5,11, Rom 8:28,29,30; Acts 13:48; Jn 1:13. As the renewing of the heart and the sanctifying of the soul is an act of goodness, it is worthy of God, and of course no objection could lie against it. No man could complain of a course of dealings designed to make men better; and as this is the sole design of the electing love of God, his dealings with this class of men are easily vindicated. No Christian can complain that God has chosen him, renewed him, and made him pure and happy. And as this was an important part of the plan of God, it is easily defended from the objection in Rom 9:19. Unto glory. To happiness; and especially to the happiness of heaven. Heb 2:10, "It became him, in bringing many sons unto glory," etc. Rom 5:2, "We rejoice in hope of the glory of God." 2Cor 4:17, "Our light affliction worketh for us a far more exceeding and eternal weight of glory." 2Thes 2:14, 2Ti 2:10, 1Pet 5:4. This eternal state is called "glory," because it blends together everything that constitutes honour, dignity, purity, love, and happiness. All these significations are in various places attached to this word, and all mingle in the eternal state of the righteous. We may remark here, (1.) that this word "glory" is not used in the Scriptures to denote any external national privileges; or to describe any external call of the gospel. No such instance is to be found. Of course the apostle here, by vessels of mercy, meant individuals destined to eternal life, and not nations externally called to the gospel. No instance can be found where God speaks of nations called to external privileges, and speaks of them as "prepared unto glory." (2.) As this word refers to the future state of individuals, it shows what is meant by the word "destruction" in Rom 9:22. That term stands contrasted with glory; and describes, therefore, the future condition of individual wicked men. This is also its uniform meaning in the New Testament. On this vindication of the apostle we may observe, (1.) that all men will be treated as they ought to be treated. Men will be dealt with according to their characters at the end of life. (2.) If men will suffer no injustice, then this is the same as saying that they will be treated justly; But what is this? That the wicked shall be treated as they deserve. What they deserve God has told us in the Scriptures: "These shall go away into everlasting punishment." (3.) God has a right to bestow his blessings as he chooses. Where all are undeserving, where none have any claim, he may confer his favours on whom he pleases. (4.) He actually does deal with men in this way. The apostle takes this for granted. He does not deny it, He most evidently believes it, and labours to show that it is right to do so. If he did not believe it, and meant to teach it, he would have said so. It would have met the objection at once, and saved all argument. He reasons as if he did believe it; and this settles the question that the doctrine is true. (w) "riches of his glory" Eph 1:18 (x) "which he had afore" 1Thes 5:9 Verse 24. Even us, etc. See R

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 injustice?

om 1:16, 2:10, 3:29,30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the epistle. Us. Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are established here. (1.) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others. (2.) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from the mass, according to his own will, and not of necessity on the mass itself.Verse 25. As he saith also. The doctrine which he had established

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.

the sand of the sea, a remnant shall be saved: 28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them. Now he shows how this, which was so uneasy to them, was there spoken of. I. By the prophet Hosea, who speaks of the taking in of a great many of the Gentiles, Hos. ii. 23 and Hos. i. 10 . The Gentiles had not been the people of God, not owning him, nor being owned by him in that relation: "But," says he, " I will call them my people, make them such and own them as such, notwithstanding all their unworthiness." A blessed change! Former badness is no bar to God's present grace and mercy.— And her beloved which was not beloved. Those whom God calls his people he calls beloved: he loves those that are his own. And lest it might be supposed that they should become God's people only by being proselyted to the Jewish religion, and made members of that nation, he adds, from Hos. i. 10 , In the place where it was said, &c., there shall they be called. They need not be embodied with the Jews, nor go up to Jerusalem to worship; but, wherever they are scattered over the face of the earth, there will God own them. Observe the great dignity and honour of the saints, that they are called the children of the living God; and his calling them so makes them so. Behold, what manner of love! This honour have all his saints. II. By the prophet Isaiah, who speaks of the casting off of many of the Jews, in two places. 1. One is Isa. x. 22, 23 , which speaks of the saving of a remnant, that is, but a remnant, which, though in the prophecy it seems to refer to the preservation of a remnant from the destruction and desolation that were coming upon them by Sennacherib and his army, yet is to be understood as looking further, and sufficiently proves that it is no strange thing for God to abandon to ruin a great many of the seed of Abraham, and yet maintain his word of promise to Abraham in full force and virtue. This is intimated in the supposition that the number of children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Gen. xxii. 17 . And yet only a remnant shall be saved; for many are called, but few are chosen. In this salvation of the remnant we are told ( v. 28 ) from the prophet, (1.) That he will complete the work: He will finish the work. When God begins he will make an end, whether in ways of judgment or of mercy. The rejection of the unbelieving Jews god would finish in their utter ruin by the Romans, who soon after this quite took away their place and nation. The assuming of Christian churches into the divine favour, and the spreading of the gospel in other nations, was a work which God would likewise finish, and be known by his name Jehovah . As for God, his work is perfect. Margin, He will finish the account. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges; and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished. (2.) That he will contract it; not only finish it, but finish it quickly. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it. The wheels moved but slowly towards the extent of the church; but now he will cut it short, and make a short work upon the earth. Gentile converts were now flying as a cloud. But he will cut it short in righteousness, both in wisdom and in justice. Men, when they cut short, do amiss; they do indeed despatch causes; but, when God cuts short, it is always in righteousness. So the fathers generally apply it. Some understand it of the evangelical law and covenant, which Christ has introduced and established in the world: he has in that finished the work, put an end to the types and ceremonies of the Old Testament. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. And he will cut it short. The work (it is logos — the word, the law) was under the Old Testament very long; a long train of institutions, ceremonies, conditions: but now it is cut short. Our duty is now, under the gospel, summed up in much less room than it was under the law; the covenant was abridged and contracted; religion is brought into a less compass. And it is in righteousness, in favour to us, in justice to his own design and counsel. With us contractions are apt to darken things:— ————Brevis esse laboro, Obscurus fio———— I strive to be concise, but prove obscure. 2. Another is quoted from Isa. i. 9 , where the prophet is showing how in a time of general calamity and destruction God would preserve a seed. This is to the same purport with the former; and the scope of it is to show that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets; and they must not wonder if he did so now. Observe, (1.) What God is. He is the Lord of sabaoth, that is, the Lord of hosts—a Hebrew word retained in the Greek, as James v. 4 . All the host of heaven and earth are at his beck and disposal. When God secures a seed to himself out of a degenerate apostate world, he acts as Lord of sabaoth. It is an act of almighty power and infinite sovereignty. (2.) What his people are; they are a seed, a small number. The corn reserved for next year's seedings is but little, compared with that which is spent and eaten. But they are a useful number—the seed, the substance, of the next generation, Isa. vi. 13 . It is so far from being an impeachment of the justice and righteousness of God that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved; for even those that are left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This is the great truth which this scripture teacheth us. Reception of the Gentiles and Rejection of the Jews. ( a. d. 58.) 30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblings

Beloved - As a spouse. Who once was not beloved - Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hosea 2:23

he proceeds now to confirm by quotations from the writings of Jews, that he might remove every objection. The doctrine was, (1.) that God intended to call his people from the Gentiles as well as the Jews. (2.) That he was bound by no promise and no principle of obligation to bestow salvation on all the Jews. (3.) That therefore it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people, and from salvation. In Osee. This is the Greek form of writing the Hebrew word Hosea. It means in the book of Hosea, as in David means in the book of David, or by David, Heb 4:7. The passage is found in Hoss 2:23. This quotation is not made according to the letter, but the sense of the prophet is preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus he supports his main position that God would choose his people from among the Gentiles as well as the Jews, or would exercise towards both his right as a sovereign, bestowing or withholding his blessings as he pleases. (y) "Osee" Hoss 2:23 Verse 26. And it shall come to pass. It shall happen, or take plac

There shall they be called the sons of God - So that they need not leave their own country and come to Judea. Hosea 1:10

e. This is a continuation of the quotation from the prophet Hosea, ( Rom 1:10 ) designed to confirm the doctrine which he was establishing. Both these quotations have the same design, and are introduced for the same end. In Hosea they did not refer to the calling Of the Gentiles, but to the recalling the rejected Jews. God says, after the Jews had been rejected and scattered for their idolatry; after they had forfeited his favour, and been cast off as if they were not his people, he would recall them, and bestow them again the appellation of sons. The apostle does not quote this as having original reference to the Gentiles, but for the following purposes:-- (1.) If God formerly purposed to recall to himself a people whom he had rejected; if he bestowed favours on his own people after they had forfeited his favour, and ceased to be entitled to the name of "his people " then the same thing was not to be regarded as absurd if he dealt in a similar manner with the Gentiles, also a part of his original great family--the family of man--but long since rejected and deemed strangers. (2.) The dealings of God towards the Jews in the time of Hosea settled a general principle of government. His treatment of them in this manner was a part of his great plan of governing the world. On the same plan he now admitted the Gentiles to favour. And as this general principle was established; as the history of the Jews themselves was a precedent in the case, it ought not to be objected in the time of Paul that the same principle should be carried out to meet the case also of the Gentiles. In the place. The place where they may be scattered, or where they may dwell. Or rather, perhaps, in those nations which were not regarded as the people of God, there shall be a people to whom this shall apply. Where it was said unto them. Where the proper appellation of the people was, that they were not the people of God; where they were idolatrous, sinful, aliens, strangers; so that they had none of the marks of the children of God. Ye are not my people. People in covenant with God; under his protection, as their Sovereign, and keeping his laws. There shall they be called. That is, there they shall be. The verb to call, in the Hebrew writings, means often the same as to be. It denotes that this shall be the appellation which properly expresses their character. It is a figure perhaps almost peculiar to the Hebrews; and it gives additional interest to the case. Instead of saying coldly and abstractedly, "they are such," it introduces also the idea that such is the favourable judgment of God in the case. See Mt 5:9, "Peacemakers--shall be called the children of God." Mt 5:9; also Rom 9:19, Mt 21:13, "My house shall be called the house of prayer." Mk 11:17, Lk 1:32, 35, 76, Isa 56:7. The children of, etc. Greek, Sons. Mt 1:1. Living God. Called living God in opposition to dead idols. Mt 16:16 also Mt 26:63; Jn 6:69, Acts 14:15; 1Thes 1:9, "Turn from idols to serve the living and true God " Jer 10:10. This is a most honourable and distinguished appellation. No higher favour can be conferred on mortals than to be the sons of the living God, members of his family, entitled to his protection, and secure of his watch and care. This was an object of the highest desire with the saints of old. See Ps 42:2, 84:2, "My soul thirsteth for God, the living God;" "My heart and my flesh cry out for the living God." (z) "it shall come" Hoss 1:10 Verse 27,28. Esias. The Greek way of writing the word Isaiah

. Crieth. Isa 10:22,23. Exclaims, or speaks aloud or openly. Comp. Jn 1:15. Isaiah brings forth the doctrine fully, and without any concealment or disguise. This doctrine related to the rejection of the Jews; a far more difficult point to establish than was that of the calling of the Gentiles. It was needful, therefore to fortify it by some explicit passage of the Scriptures. Concerning Israel. Concerning the Jews. It is probable that Isaiah had reference primarily to the Jews of his own time; to that wicked generation that God was about to punish, by sending them captive into other lands. The case was one, however, which settled a general principle of the Jewish government; and therefore it was applicable to the case before the apostle. If the thing for which he was contending--that the Jews might be rejected---existed in the time of Isaiah, and was settled then as a precedent, it might exist also in his time and under the gospel. As the sand of the sea. This expression is used to denote an indefinite or an innumerable multitude. It often occurs in the sacred writings. In the infancy of society, before the art of numbering was carried to a great extent, men were obliged to express themselves very much in this manner. Gen 22:17, "I will multiply thy seed--as the sand which is upon the sea-shore;" Gen 32:12.- Isaiah doubtless had reference to this promise: "Though all that was promised to Abraham shall be fulfilled, and his seed shall be as numerous as God declared, yet a remnant only," etc. The apostle thus shows that his doctrine does not conflict at all with the utmost expectation of the Jews drawn from the promises of God. See a similar use of the term sand in Jud 7:12, 1Sam 13:5, 2Sam 17:11, etc. In the same manner great numbers were denoted by the stars of heaven, Gen 22:17, 15:5. A remnant shall be saved. Meaning a remnant only. This implies that great multitudes of them would be cast off, and be not saved. If only a remnant was to be saved, many must be lost; and this was just the point which the apostle was endeavouring to establish. The word remnant means that which is left, particularly what may remain after a battle or a great calamity, 2Kgs 19:31, 10:11, Jud 5:13 Isa 14:22. In this place, however, it means a small part or portion. Out of the great multitude there shall be so few left as to make it proper to say that it was a mere remnant. This implies, of course, that the great mass should be cast away or rejected. And this was the use which the apostle intended to make of it. Comp. the Wisdom of Sirach xliv. 17, "Noah--was left unto the earth as a remnant when the flood came." Shall be saved. Shall be preserved, or kept from destruction. As Isaiah had reference to the captivity of Babylon, this means that only a remnant should return to their native land. The great mass should be rejected and cast off. This was the case with the ten tribes, and also with many others who chose to remain in the land of their captivity. The use which the apostle makes of it is this: In the history of the Jews, by the testimony of Isaiah, a large part of the Jews of that time were rejected, and cast off from being the peculiar people of God. It is clear, therefore, that God has brought himself under no obligation to save all the descendants of Abraham. This case settles the principle. If God did it then, it was equally consistent for him to do it in the time of Paul, under the gospel. The conclusion, therefore, to which the apostle came, that it was the intention of God to reject and cast off the Jews as a people, was in strict accordance with their own history and the prophecies. It was still true that a remnant was to be saved, while the great mass of the people was rejected. The apostle is not to be understood here as affirming that the passage in Isaiah had reference to the gospel, but only that it settled one great principle of the Divine administration in regard to the Jews, and that their rejection under the gospel was strictly in accordance with that principle. (a) "Esias also crieth" Isa 10:22,23 Verse 28. He will finish the work. This is taken from the Septuagi

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

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.

nt translation of Isa 10:23. The Hebrew is, "The Lord God of hosts shall make a consumption, even determined, in the midst of all the land." Or, as it may be rendered, "Destruction is decreed which shall make justice overflow; yea, destruction is verily determined on; the Lord Jehovah will execute it in the midst of all the land." (Stuart.) The Septuagint and the apostle adhere to the sense of the passage, but do not follow the words. The phrase, will finish the work, means, he will bring the thing to an end, or will accomplish it. It is an expression applicable to a firm purpose to accomplish an object. It refers here to his threat of cutting off the people; and means that he will fulfil it. Cut it short. This word here means to execute it speedily. The destruction shall not be delayed. In righteousness. So as to manifest his own justice. The work, though apparently severe, yet shall be a just expression of God's abhorrence of the sins of the people. Because a short work. The word here rendered "short" means, properly, that which is determined on or decreed. This is the sense of the Hebrew; and the phrase here denotes the purpose which was determined on in relation to the Jews. Upon the earth. Upon the land of Israel. Mt 5:5; Mt 4:8. The design for which the apostle introduces this passage is to show that God of old destroyed many of the Jews for their sin; and that, therefore, the doctrine of the apostle was no new thing, that the Jews might be excluded from the peculiar privileges of the children of God. (1) "the work" or, "the account" (a) "because a short work" Isa 28:22 Verse 29. And as Esaias said. Isa 1:9

. Before. The apostle had just cited one prediction from the tenth chapter of Isaiah. He now says that Isaiah had affirmed the same thing in a previous part of his prophecy. Except the Lord of Sabaoth. In Isaiah, the Lord of Hosts. The word Sabaoth is the Hebrew word rendered hosts. It properly denotes armies or military hosts organized for war. Hence it denotes the hosts of heaven, and means (1.) the angels, who are represented as marshalled or arranged into military orders, Eph 1:21, 3:10, 6:12, Col 1:16, 2:15, Jude 1:6 1Kgs 22:19, "I saw the Lord sitting on his throne, and all the host of heaven standing by him" Ps 103:21, 148:2. (2.) The stars, Jer 33:22, "As the host of heaven cannot be numbered," etc.; Isa 40:26, De 4:19, etc. God is called the Lord of hosts, as being at the head of all these armies; their King and their Commander. It is a phrase properly expressive of his majesty and power, and is appropriately introduced here, as the act of saving "the seed" was a signal act of power in the midst of great surrounding wickedness. Had left. Had preserved, or kept from destruction. Here their preservation is ascribed to God, and it is affirmed that if God had not interposed, the whole nation would have been cut off. This fully establishes the doctrine of the apostle, that God might cast off the Jews, and extend the blessings to the Gentiles. A seed. The Hebrew in Isaiah means one surviving or escaping, corresponding with the word remnant. The word seed commonly means, in the Scriptures, descendants, posterity. In this place it means a part, a small portion; a remnant, like the small portion of the harvest which is reserved for sowing. We had been as Sodoma. The nation was so wicked, that unless God had preserved a small number who were pious from the general corruption of the people, they would have been swept off by judgment, like Sodom and Gomorrah. We are told that ten righteous men would have saved Sodom, Gen 18:32. Among the Israelites, in a time of great general depravity, a small number of holy men were found who preserved the nation. The design of the apostle here was the same as in the previous verses--to show that it was settled in the Jewish history that God might cast off the people, and reject them from enjoying the peculiar privileges of his friends. It is true that in Isaiah he has reference to the temporal punishment of the Jews. But it settles a great principle, for which Paul was contending, that God might cast off the nation consistently with his promises and his plans.--We may learn here, (1.) that the existence of religion among a people is owing to the love of God. "Except the Lord had left us," etc. (2.) It is owing to his mercy that any men are kept from sin, and any nation from destruction. (3.) We see the value of religion and of pious men in a nation. Ten such would have saved Sodom; and a few such saved Judea. Comp. Mt 5:13,14. (4.) God has a right to withdraw his mercies from any other people, however exalted their privileges, and leave them to ruin; and we should not be high-minded, but fear, Rom 10:20. (c) "Except the Lord" Isa 1:9, Lam 3:22 (d) "we had been as" Gen 19:24,25, Isa 13:19 Verse 30. What shall we say then? What conclusion shall we draw fr

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 their sin.

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 the law

tone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. There was a difference in the way of their seeking, and therefore there was that different success, though still it was the free grace of God that made them differ. He concludes like an orator, What shall we say then? What is the conclusion of the whole dispute? I. Concerning the Gentiles observe, 1. How they had been alienated from righteousness: they followed not after it; they knew not their guilt and misery, and therefore were not at all solicitous to procure a remedy. In their conversion preventing grace was greatly magnified: God was found of those that sought him not, Isa. lxv. 1 . There was nothing in them to dispose them for such a favour more than what free grace wrought in them. Thus doth God delight to dispense grace in a way of sovereignty and absolute dominion. 2. How they attained to righteousness, notwithstanding: By faith; not by being proselyted to the Jewish religion, and submitting to the ceremonial law, but by embracing Christ, and believing in Christ, and submitting to the gospel. They attained to that by the short cut of believing sincerely in Christ for which the Jews had been long in vain beating about the bush. II. Concerning the Jews observe, 1. How they missed their end: they followed after the law of righteousness ( v. 31 )—they talked much of justification and holiness, seemed very ambitious of being the people of God and the favourites of heaven, but they did not attain to it, that is, the greatest part of them did not; as many as stuck to their old Jewish principles and ceremonies, and pursued a happiness in those observances, embracing the shadows now that the substance was come, these fell short of acceptance with God, were not owned as his people, nor went to their house justified. 2. How they mistook their way, which was the cause of their missing the end, v. 32, 33 . They sought, but not in the right way, not in the humbling way, not in the instituted appointed way. Not by faith, not by embracing the Christian religion, and depending upon the merit of Christ, and submitting to the terms of the gospel, which were the very life and end of the law. But they sought by the works of the law; as if they were to expect justification by their observance of the precepts and ceremonies of the law of Moses. This was the stumbling-stone at which they stumbled. They could not get over this corrupt principle which they had espoused, That the law was given them for no end but that merely by their observance of it, and obedience to it, they might be justified before God: and so they could by no means be reconciled to the doctrine of Christ, which brought them off from that to expect justification through the merit and satisfaction of another. Christ himself is to some a stone of stumbling, for which he quotes Isa. viii. 14 ; xxviii. 16 . It is sad that Christ should be set for the fall of any, and yet it is so ( Luke ii. 34 ), that ever poison should be sucked out of the balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of salvation a rock of offence; so he is to multitudes; so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law. But still there is a remnant that do believe on him; and they shall not be ashamed, that is, their hopes and expectations of justification by him shall not be disappointed, as theirs are who expect it by the law. So that, upon the whole, the unbelieving Jews have no reason to quarrel with God for rejecting them; they had a fair offer of righteousness, and life, and salvation, made to them upon gospel terms, which they did not like, and would not come up to; and therefore, if they perish, they may thank themselves—their blood is upon their own heads. The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no gr

om the previous train of remarks? To what results have we come by the passages adduced from the Old Testament? This question is asked prepatory to his summing up the argument; and he had so stated the argument that the conclusion which he was about to draw was inevitable. The Gentiles. That many of the Gentiles; or that the way was open for them, and many of them had actually embraced the righteousness of faith. This epistle was written as late as the year 57, (see Introduction,) and at that time multitudes of heathens had embraced the Christian religion. Which followed not after righteousness. The apostle does not mean that none of the pagans had any solicitude about right and wrong, or that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify themselves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the law, and who felt no need of any other justification; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness. See Rom 1:1 and following. The word "followed" here often denotes to pursue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word righteousness here means the same as justification. The Gentiles, which sought not justification, have obtained justification. Have attained to righteousness, have become justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that men would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel had not the peculiar obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and men were more easily brought to see that they were sinners, and to feel their need of a Saviour. Though God dispenses his favours as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel finds more obstacles among some men than among others. This was a most cutting and humbling doctrine to the pride of a Jew; and it is no wonder, therefore, that the apostle guarded it as he did. Which is of faith. Justification by faith in Christ. Rom 1:17,31. (e) "the Gentiles" Rom 10:20 (f) "the righteousness which is of faith" Rom 1:17, Php 3:9 Verse 31. But Israel. The Jews. The apostle does not mean to affi

rm that none of the Jews had obtained mercy, but that as a people, or acting according to the prevalent principles of the nation to work out their own righteousness, they had not obtained it. Which followed after the law of righteousness. The phrase, "the law of righteousness," means the law of justice, or the just law. That law demands perfect purity; and even its external observance demanded holiness. The Jews supposed that they rendered such obedience to that law as to constitute a meritorious ground of justification. This they had followed after; that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in chapters 1-3., where it is shown that the law demands perfect compliance with its precepts; and that Jews, as well as Gentiles, had altogether failed in rendering such compliance. Hath not attained to the law of righteousness. They have not come to yield true obedience to the law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here, (1.) that no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils. (2.) As they made the experiment fully, and failed; as they had the best advantages for it, and did not succeed, but reared only a miserable and delusive system of self-righteousness, ( Php 3:4-9 ); it follows, that all similar experiments must fail, and that none now can be justified by the law. (3.) Thousands fail in the same attempt. They seek to justify themselves before God. They attempt to weave a righteousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life. (g) "which followed after the law" Rom 10:2, 11:7 Verse 32. Wherefore? Why. The apostle proceeds to state the reason

why so uniform and remarkable a result happened. They sought it not by faith, etc. They depended on their own righteousness, and not on the mercy of God to be obtained by faith. By the works of the law. By complying with all the demands of the law, so that they might merit salvation. Their attempted obedience included their prayers, fastings, sacrifices, etc., as well as compliance with the demands of the moral law. It may be asked here, perhaps, how the Jews could know any better than this? How should they know anything about justification by faith. To this I answer, (1.) that the doctrine was stated in the Old Testament. See Hab 2:4. Comp. Rom 1:17. Ps 32; Ps 130; Ps 14. Comp. Rom 3, Job 9:2. (2.) The sacrifices had reference to a future state of things, and were doubtless so understood. See the epistle to the Hebrews. (3.) The principle of justification, and of living by faith, had been fully brought out in the lives and experience of the saints Of old. See Rom 4, Heb 11. They stumbled. They fell; or failed; or this was the cause why they did not obtain it. At that stumbling-stone. To wit, at that which he specifies in the following verse. A stumbling-stone is a stone or impediment in the path, over which men may fall. Here it means that obstacle which prevented their attaining the righteousness of faith; and which was the occasion of their fall, rejection, and ruin. That was the rejection and the crucifixion of their own Messiah; their unwillingness to be saved by him; their contempt of him and his message. For this God withheld from them the blessings of justification, and was about to cast them off as a people. This also the apostle proceeds to prove was foretold by the prophets.Verse 33. As it is written. See

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.

Isa 8:14, 28:16. The quotation here is made up of both these passages, and contains the substance of both. Comp. also Ps 118:22, 1Pet 2:6. Behold I lay in Sion. Mount Zion was the hill or eminence in Jerusalem, over against Mount Moriah, on which the temple was built. On this was the palace of David, and this was the residence of the court, 1Chr 11:5-8. Hence the whole city was often called by that name, Ps 48:12, 69:35, 87:2. Hence also it came to signify the capital, the glory of the people of God, the place of solemnities; and hence also the church itself, Ps 2:6, 51:18, 102:13, 137:3, Isa 1:27, 52:1 Isa 59:20; etc. In this place it means the church. God will place or establish in the midst of that church. A stumbling-stone and rock of offence. Something over which men shall fall. Mt 5:29. This is, by Paul, referred to the Messiah. He is called rock of stumbling, not because it was the design of sending him that men should fall, but because such would be the result. The application of the term rock to the Messiah is derived from the custom of building, as he is the cornerstone or the immovable foundation on which the church is to be built. It is not on human merits, but by the righteousness of the Saviour, that the church is to be reared. See 1Pet 2:6, "I lay in Sion a chief corner-stone." Ps 118:22, "The stone which the builders rejected is become the head stone of the corner." Eph 2:20, "Jesus Christ himself being the chief corner-stone." This rock, designed as a corner-stone to the church, became, by the wickedness of the Jews, the block over which they fall into ruin, 1Pet 2:8. Shall not be ashamed. This is taken substantially from the Septuagint translation of Isa 28:16, though with some variation. The Hebrew is, "shall not make haste," as it is in our English version. This is the literal meaning of the Hebrew word; but it means also to be afraid, as one who makes haste often is; to be agitated with fear or fright; and hence it has a signification nearly similar to that of shame. It expresses the substance of the same thing, Viz., failure of obtaining expected success and happiness. The meaning here is, that the man who believes shall not be agitated, or thrown into commotion, by fear of want of success; shall not be disappointed in his hopes; and: of course, he shall never be ashamed that he became a Christian. They who do not believe in Christ shall be agitated, fall, and sink into eternal shame and contempt, Dan 12:2. They who do believe shall be confident; shall not be deceived, but shall obtain the object of their desires. It is clear that Paul regarded the passage in Isaiah as referring to the Messiah. The same also is the case with the other sacred writers who have quoted it, 1Pet 2:5-8. See also Mt 21:42, Lk 20:17,18, 2:34. The ancient Targum of Jonathan translates the passage, Isa 28:16, "Lo, I will place in Zion a king, a king strong, mighty, and terrible;" referring doubtless to the Messiah. Other Jewish writings also show that this interpretation was formerly given by the Jews to the passage in Isaiah. In View of this argument of the apostle we may remark, (1.) that God is a Sovereign, and has a right to dispose of men as he pleases. (2) The doctrine of election was manifest in the case of the Jews as an established principle of the Divine government, and is therefore true, (3.) It argues great want of proper feeling to be opposed to this doctrine. It is saying, in other words, that we have not confidence in God; or that we do not believe that he is qualified to direct the affairs of his own universe as well as we. (4.) The doctrine of election is a doctrine which is not arbitrary; but which will yet be seen to be wise, just, and good. It is the source of all the blessings that any mortals enjoy; and, in the case before us, it can be seen to be benevolent as well as just. It is better that God should cast off a part of the small nation of the Jews, and extend these blessings to the Gentiles, than that they should always have been confined to Jews. The world is better for it, and more good has come out of it. (5.) The fact, that the gospel has been extended to all nations, is proof that it is from heaven. To a Jew there was no motive to attempt to break down all the existing institutions of his nation, and make the blessings of religion common to all nations, unless he knew that the gospel system was true. Yet the apostles were Jews; educated with all the prejudices of the Jewish people. (6.) The interests of Christians are safe. They shall not be ashamed or disappointed, God will keep them, and bring them to his kingdom. (7.) Men still are offended at the cross of Christ. They contemn and despise him. He is to them as a root out of dry ground, and they reject him, and fall into ruin. This is the cause why sinners perish; and this only. Thus as the ancient Jews brought ruin on themselves and their country, so do sinners bring condemnation and woe on their souls. And as the ancient despisers and crucifiers of the Lord Jesus perished, so will all those who work iniquity and despise him now. (h) "As it is written" Ps 118:22, Isa 8:14.

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 ; Isa 28:16