THE EPISTLE
OF
PAUL THE APOSTLE
TO THE
ROMANS

Romans 9

1Paul professeth an unfeigned sorrow for the Jewish nation: 6but proveth by instances from scripture that the promise of Abraham did not necessarily include all his descendants: 14asserting that there is no unrighteousness in God's bestowing his unmerited bounty on whom he pleaseth: 19and that he was unquestionably free to suspend his judgments, where deserved, either for the more signal display of his power in taking vengeance on some, or of his mercy in calling others to glory. 25The calling of the Gentiles, and rejection of the Jews, foretold. 30Accordingly the Gentiles have attained the righteousness of faith, which the Jews refused. 32The cause of such refusal.


1I SAYa the truth 1in Christ, I lie not, my conscience also bearing me 2witness 3in the Holy Ghost,

a Rom. 1:9; 2 Cor. 1:23; 11:31; Gal. 1:20; Philip. 1:8; 1 Thes. 2:5; 5:27.

1 That is, by Christ, as the word in is taken Mat. 5:34, 35, 36. And this is a form of taking an oath, which the Scripture elsewhere uses in matters of importance. Or, as becomes him who is in Christ, that is, who is a member of Christ. See Gen. 22:16; 2 Cor. 12:2.

2 Namely, that I so think in my heart even as I speak or write, 2 Cor. 1:12.

3 This the apostle adds to show that, what he shall say here, proceeds not from any sudden inconsiderateness, or carnal motion, but from a serious mind, which is moved by the Holy Spirit.

2That I have 4great heaviness and continual sorrow in my heart.

4 Namely, that I see that the people of the Jews give so many manifest signs, by despising, rejecting and persecuting the evangelical doctrine, that they are rejected by God and Christ, as appears from the following verse.

3Forb5I could wish that myself were 6accursed 7from Christ for my brethren, my kinsmen according 8to the flesh:

b Exod. 32:32; Rom. 10:1.

5 Namely, if it were possible, or if it were God's will, even as Christ in the similar, impossible petition, adjoins to it this condition, Mat. 26:39.

6 Gr. anathema, that is, to be a banishment or curse. See Gal. 1:8, and the annotation on Acts 23:12. Not that the apostle would wish to be obdurate or hardened against Christ, as they were; for, this cannot be desired from any godly man, but he wishes, through an overflowing love, which notwithstanding subjects itself always to the will of God, that he might bear in their stead the punishment, which, in God’s righteous judgment, they were to expect, by reason of their hardness, that they might be freed from their hardness and banishment; as Moses also did for the Israelites, Exod. 32:32. See also 1 John 3:16.

7 That is, from the face of Christ.

8 That is, according to the outward and natural descent, Gen. 29:14.

49Whoc are 10Israelites; to whom pertaineth 11the adoption, and 12the glory, andd13the covenants, and 14the giving of the law, and 15the service of God, and 16the promises;

9 In these two verses he rehearses the advantages which the Jews had in the Old Testament above other nations, to show that he did not without reason make such a wish; and that, which he would hereafter declare concerning the Jews and their rejection, it did not proceed from any ill-will towards them, or contempt from them, but only from an holy zeal for the maintaining of God’s honor, truth, and faithfulness in the fulfilling of His promises.

c Deut. 7:6; Rom. 2:17; 3:2.

10 This is the Jews’ first title of honor, that they were descended from Jacob, who by God Himself, when He had wrestled with him for the blessing, was called Israel, that is, a conqueror of God, Gen. 32:28.

11 This is not to be understood of that adoption of which the apostle speaks, Rom. 8:15, 29; Eph. 1:5; for, of which no man can deprive us, Rom. 8:38, 39, but for the acceptance of this nation above other nations to be the people of God, Exod. 4:22; Deut. 4:7, and 7:6; Jer. 31:20.

12 Whereby is understood either all the glory whereby God exalted them above others by many miraculous deliverances; or, the ark of the covenant, which is called the glory of God, 1 Sam. 4:21, 22, because the cherubims of glory covered it, and the same was a shadow and sign of God’s glory and majesty, Psalm 26:8; Heb. 9:5.

d Eph. 2:12.

13 That is, the tables of the covenant, or of the law, Deut. 9:11; Heb. 9:4.

14 Namely, which was made to them by God Himself out of heaven, Deut. 4:8, 32. Or the law-giving, law-making, and may be understood of the judicial law, as in the foregoing the moral law.

15 Namely, of the ceremonies which God would have used by the priests, first in the tabernacle, and afterward in the temple.

16 Namely, of the Messiah and His benefits first made to Abraham, and oftentimes renewed by Moses and other prophets, Acts 2:39; Eph. 2:12.

517Whose are the fathers, and 18of whom as 19concerning the flesh Christ came, whoe is 20over all, 21God blessed for ever. Amen.

17 That is, who are descended from the patriarchs and other forefathers, who were God’s friends and prophets.

18 Namely, Jews, as the word and points to. For Christ sprung from the tribe of Judah, Heb. 7:14; Rev. 5:5.

19 Or, according to the flesh, that is, according to His human nature, Rom. 1:3.

e Jer. 23:6; John 1:1; Acts 20:28; Rom. 1:4; Heb. 1:8, 9, 10.

20 Namely, things, namely according to His Divine nature.

21 By this title is the true and eternal God distinguished from all other, to whom this name of God might be given, Rom. 1:25. So that thereby the Lord Christ is declared to be the true and eternal God with the Father and the Holy Spirit.

622Not asf23though 24the word of God hath 25taken none effect. Forg26they are not all Israel, 27which are of Israel:

22 Namely, of the rejection of the Jews, verse 3.

f Num. 23:19; Rom. 3:3; 2 Tim. 2:13.

23 Or, Not as though it is possible the word of God hath taken none effect. Here the apostle begins to answer a great difficulty, which might be brought forth against his preceding doctrine. Namely, how it could be that righteousness and holiness would be obtained only by faith in Jesus Christ, whereas the Jews, with whom God had made His covenant and to whom the promises of righteousness by the Messiah were principally made, rejected Christ and faith in Him; it might than have seemed that the promises of God were become of none effect. Whereunto the apostle answers, that these promises were not properly made to the carnal posterity of Abraham, but to those whom God as well out of his offspring as out of the Gentiles would effectually call thereunto, according to His eternal election, leaving the others by a just and unsearchable judgment to be hardened in their corruption.

24 That is, the promises of God made to Abraham and his posterity, and reiterated continuously by the prophets.

25 That is, was fallen to the ground; as an earthen pot, being let fall by someone, is broken in pieces.

g John 8:39; Rom. 2:28.

26 That is, true Israelites to whom God’s promises properly had respect.

27 That is, descended from Jacob.

7Neither,h because they are 28the seed of Abraham, are they all 29children: but,i In Isaac shall 30thy seed be called.

h Gal. 4:23.

28 That is, begotten of Abraham, according to the flesh.

29 That is, true children and heirs of the promises.

i Gen. 21:12; Gal. 3:29; Heb. 11:18.

30 That is, the true seed, that shall be an heir of the promises, and not in Ishmael, who was excluded from the promised inheritance, although he was also carnally born of Abraham.

8That is, They which are 31the children of the flesh, these are not the children of God: butj32the children of the promise 33are counted for the seed.

31 That is, who are born of Abraham only according to the flesh.

j Gal. 4:28.

32 That is, who, as Isaac, was born by virtue of God’s promise, contrary to the course of nature, so also by virtue of God’s election and promise, would be brought to faith.

33 Namely, to whom God promises His spiritual blessing and inheritance.

9For this is the word of promise, 34Atk this time will I come, and Sara shall have a son.

34 Namely, of the year to come.

k Gen. 18:10.

1035And not only this; butl when Rebecca also had conceived by one, even by our father Isaac;

35 Because in the previous example there seemed to be some disparity why God had chosen Isaac over Ishmael, as who was the son of a bondmaid, and now come to some years wherein he had shown some signs of perverseness, therefore he comes now to the second example of Esau and Jacob, wherein no unlikeness between the persons could be found out, neither in their birth nor in their works, but only by God’s gracious and undeserved choice.

l Gen. 25:21.

11(For the children being 36not yet born, 37neither having done any good or evil, that 38the purpose of God according to election might stand, not of works, but 39of him that calleth;)

36 Namely, were yet in their mother’s womb, Gen. 25:22, 23.

37 Namely, whereby they could be distinguished one from the other. For otherwise they were already conceived in sin and alive in mother’s womb when this Divine answer happened concerning them. So that God did not look upon faith in them, because it cannot be said that the true believers are equal to the unbeliever, since they, being sanctified by the Spirit of God, are better than the unbelievers, Rom. 5:19.

38 That is, God’s gracious decree, to choose in Christ some out of the human race, Eph. 1:4. Or, that the purpose which is according to God’s election might stand.

39 That is, of the undeserved grace and favor of God, Who also powerfully calls those whom He has elected, and brings them to faith and godliness, Rom, 8:30; 2 Tim. 1:9. See also Gal. 5:8; 1 Thes. 2:12. Therefore it is not of faith, for that is not in God Who calls, but in the man who is called.

12It was said unto her, 40Them elder shall serve 41the younger.

40 That is, the greater; seeing Esau would be the first born, and Jacob the last born, Gen. 25:25, 26.

m Gen. 25:23.

41 This is not understood of an outward service or dominion; for Esau did not so serve Jacob, but of the eternal and spiritual dominion which the children of God shall have hereafter, whereof the inheritance and dominion in the land of Canaan was a type, Heb. 11:13, 14, 15, 16, and from which Esau was excluded.

13As it is written, 42Jacobn have I loved, but Esau have I hated.

42 Since the word serve seemed to be not clear enough to express the election of Jacob and the rejection of Esau in God’s purpose, therefore the apostle brings this place, Mal. 1:2, as an addition, for the exposition of the first, and proves that this service or subjection of Esau to Jacob was joined with God’s eternal and undeserved love towards Jacob, and righteous hatred against Esau; as it appears in more detail in what follows.

n Mal. 1:2.

14What shall we say then? 43Iso there unrighteousness with God? God forbid.

43 Namely, that He deals so unequal with men, who are equal to one another, so that He loves and chooses the one, and hates and rejects the other. The natural reason thinks this to be strange, but the apostle answers that herein is not injustice, because those whom God chooses, He chooses (them) of grace, and those whom He rejects, He righteously rejects; which he proves out of God’s Word, the first by the example of Moses, and the other by the example of Pharaoh.

o Deut. 32:4; 2 Chron. 19:7; Job 34:10.

15For he saith to Moses, 44Ip will have mercy 45on whom I will have mercy, and I will have compassion on whom I will have compassion.

44 That is, I will really and steadfastly continue to have mercy; or, more and more have mercy.

p Exod. 33:19.

45 That is, on whom I have purposed to have mercy, or on whom I have begun to have mercy; so that by the doubling of these words is understood the first cause and perseverance therein. If it is then mercy, it is no injustice, for, mercy is particular to the misery of the people, and is a benefit which is undeserved, and proceeds merely from benevolence, and cannot be accused of any unrighteousness, since it is added with no inequality to anyone.

16So then it is not 46of him that willeth, nor of him that runneth, but 47of God that sheweth mercy.

46 That is, of man who by his good will and good course of his life would move God thereunto, seeing no man has this of himself, Rom. 11:35; Philip. 2:13.

47 Namely, Who decrees and does all this according to the good pleasure of His will, verse 18, Eph. 1:11.

17For the scripture saith unto 48Pharaoh, Evenq for this same purpose have I 49raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

48 By this example of Pharaoh he proves the second part of the answer to the previous objection; namely, that neither is there any unrighteousness in respect of those that are left in their sins and (that are) rejected; seeing God does this righteously, and directs it to the glory of His name.

q Exod. 9:16.

49 This word raised may be taken either for the raising up of Pharaoh to the kingdom, or for his preservation in the midst of all the plagues which God had brought upon him and his people. And concerning this, it is at the same time also understood his hardening against the people of Israel, and against God’s command, as it appears by the conclusion of Paul in the following verse, not that He raised him up to sin, which cannot be, James 1:13, but because He justly left him in his sins, and gave him up to his own wicked and proud desires, whereby he wrestled so long against God and His command until God executed the deserved punishment upon him, and so showed His glory and power upon him before all the world. See Prov. 16:4; Hab. 1:12.

18Therefore hath he mercy on whom he will have mercy, and whom he 50will 51he hardeneth.

50 Here the word will is not taken for a will that would have no reason of his actions. For the will of God is a rule of all righteousness, Deut. 32:4, and is nevermore separated from His wisdom and righteousness, albeit that the reasons thereof are not revealed to us, or are above our understanding, Rom. 11:33, 34, wherewith also we must always hold ourselves content. And this is Paul’s conclusion from the foregoing examples of Moses and Pharaoh.

51 That is, takes not away the hardness of the heart which they have of themselves, but gives them up to the same. See hereof more at large in the annotations on Rom. 1:24.

19Thou wilt say then unto me, 52Why doth he yet find fault? For who hath resisted his will?

52 Or, why doth he accuse and wax angry yet? Namely, about them whom He hardens, forasmuch as they are hardened according to His will which is irresistible. This is a new objection of the flesh against the foregoing words of Paul, whereto the answer follows.

20Nay but, 53O man, who art thou that repliest 54against God? Shallr55the thing formed say to him that formed it, Why hast thou made me thus?

53 In this word man is the first reason of the answer, seeing a frail man ought not to dispute against God, as being too insignificant and incapable to judge God’s doings.

54 Or, answerest against God?

r Isa. 45:9; Jer. 18:6.

55 This is the second part of Paul’s answer, whereby he shows that it is unseemly for a man to demand from God the reason of His actions, seeing God is His Creator, and he is His workmanship or creature. See Isa. 45:9.

2156Hath not the potter power over the clay, 57of the same lump to make ones vessel 58unto honour, and another 59unto dishonour?

56 This is the third reason of Paul’s answer, taken from the right and power of God over all men, which is not less than the potter’s power over the clay.

57 Whereby is represented the origin of the total corrupt human race out of one blood, Acts 17:26.

s 2 Tim. 2:20.

58 That is, for an honorable use, 2 Tim. 2:20.

59 That is, for a lowlier or more despicable use.

2260What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering 61the vessels of wrath fitted 62to destruction:

60 This is the fourth reason of Paul’s answer, taken from the laudable end why God does this, namely, to exercise wrath, that is, righteous punishment against the vessels of wrath, after that He has, with much long suffering, born with them in their corruption and rebellion.

61 That is, on whom God has purposed to show His righteous wrath.

62 Namely, partly by themselves, seeing they have a delight in their corruption and rebellion; and partly by God’s righteous judgment, Who would leave them in the same, and bring them unto the deserved punishment, as was done to Pharaoh.

23And 63that he might make known the riches of his glory on 64the vessels of mercy, which he had 65afore prepared unto glory,

63 This is the other end which God has intended in the electing of His own; namely, the showing of His abundant grace and glory, of which He will make them partakers, Rom 8:29.

64 That is, on whom He would have mercy, to redeem them by Christ from destruction.

65 That is, has ordained from eternity and elected unto everlasting life, Eph. 1:4, 5, 6.

24Even us, 66whom he hath 67called, not of the Jews only, but also of the Gentiles?

66 Up till now the apostle has spoken of God’s purpose of electing some, and rejecting others; now he proceeds and speaks of the calling of them who are elected, partly out of the Jews, but for the greatest part out of the Gentiles; whose calling is the means and evidence whereby God’s elect are distinguished from others.

67 Namely, not only outwardly by the Word, but also inwardly by His Spirit, as the particle of also implies; for otherwise according to the outward calling, the Jews were called as well as the Gentiles, Mat. 22:14; Rom. 8:28, 30; 1 Cor. 1:26.

25As he saith also in Osee, It will call them my people, 68which were not my people; and her beloved, which was not beloved.

t Hosea 2:22.

68 Namely, the Gentiles whom He had passed by in the Old Testament, and now by Christ would also receive for His people, together with the elect of the Jews, Eph. 2:13; 1 Peter 2:10. Thus the apostle proves that he taught nothing but that, which was foretold by the prophets, would come to pass; namely, that He would gather the true Israel of God out of Jews and Gentiles, Rom. 11:26; 1 Peter 2:10.

26And it shall come to pass, that in the place where it was said unto them, Yeuare not my people; there shall they be called the children of the living God.

u Hosea 1:10; 1 Peter 2:10.

2769Esaias also crieth concerning Israel, Thoughv the number of the children of Israel be as the sand of the sea, 70a remnant shall 71be saved:

69 In these three verses he proves that it was foretold, that God in His powerful calling would pass by the greatest part of the Jews, and save only the remnant of them, together with the elect of the Gentiles.

v Isa. 10:22.

70 That is, a small company, whom He has left remaining out of the great multitude who perish, as Rom. 11:5.

71 The Hebrew word in the prophet, Isa. 10:22, signifies properly shall return into, or unto him, namely unto God, as is expressed in the 21st verse. But the sense is the very same; although some think that Isaiah has respect to the return of a few from the captivity of Babylon, which was a type of the going forth of the elect out of the Babel of sin and the world.

28For he will finish 72the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

72 Gr. a word, or speech. Some take this for a threatening against the ungodly Jews, whom God would cut off, and reject, nevertheless always preserving His own among them. Others take it for the decree, or the steadfastness of the decree of God in saving His own, notwithstanding the rebellion of the great multitude of the rest; which seems all to agree suitably with the following verse.

29And as Esaias said before, Exceptw the Lord of Sabaoth 73had left us a 74seed, we had been asx Sodoma, and been made like unto Gomorrha.

w Isa. 1:9.

73 That is, had powerfully reserved unto Himself in the midst of all the ungodly and hypocrites. See Rom. 11:4, 5.

74 That is, a small company, as a little seed, which is left over, is in respect of the total harvest, which remnant God afterwards made use of as a seed out of which to cause His church, both of Jews and Gentiles, to grow up again.

x Gen. 19:24; Isa. 13:19; Jer. 50:40; Ezek. 16:46.

3075What shall we say then? That the 76Gentiles, which followed 77not after righteousness, have attained to righteousness, even the righteousness 78which is of faith.

75 Herewith the apostle concludes this discourse of the electing and calling of some, and of the rejection of others, with a consequence which he draws from thence, of the fulfilling of the same, both among Jews and Gentiles, as the apostle’s custom is, so to conclude with such consequences, as may be seen Rom. 8:31.

76 That is, the elect among the Gentiles.

77 That is, who, together with others, gave themselves over to all unrighteousness and ungodliness, before they were converted unto Christ by virtue of this calling, Rom. 1:18; Eph. 2:1, 2, 3, etc.

78 That is, the righteousness of Christ, received by a true faith, 2 Cor. 5:21; Philip. 3:9.

31But Israel, whichy followed after 79the law of righteousness, hath not attained 80to the law of righteousness.

y Rom. 10:2; 11:7.

79 Namely, in the outward observation of the law and of the ceremonies.

80 That is, has not come to the obtainment or the right possession of the righteousness which will stand before God.

32Wherefore? Because they sought it not 81by faith, but as it were 82by the works of the law. For they stumbled 83at that stumblingstone;

81 Namely, in Christ, as is expressed in the verse following.

82 Namely, in which they came far too short, as the apostle taught earlier, Rom. 3:20.

83 That is, they took offense at the lowly, outward state and cross of Christ. See 1 Cor. 1:23.

3384As it is written, Behold,z I lay in Sion a stumblingstone and rock of offence: andaa whosoever believeth on him shall not be ashamed.

84 Namely, by the prophet Isaiah, Isa. 8:14, and 28:16, which two places the apostle joins together. And Christ is here called a Stone of stumbling, in respect of those who are disobedient and rebellious, as Peter declares in 1 Peter 2:7, 8.

z Psalm 118:22; Isa. 8:14; 28:16; Mat. 21:42; 1 Peter 2:6.

aa Psalm 2:12; Prov. 16:20; Isa. 28:16; Jer. 17:7.