Romans 9:10-13 | |
10. And not only this; but when Rebecca also had conceived by one, even by our father Isaac, | 10. Non solum autem hic, sed et Rebecca, quae ex uno conceperat, patre nostro 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,) | 11. Qunm enim nondum nati es-sent pueri, nec quidpiam boni aut mali egissent, ut secundum electio-nem propositum Dei maneret, |
12. It was said unto her, The elder shall serve the younger. | 12. Non ex operibus, sed ex vo-cante, dictum est ei, Major serviet minori; |
13. As it is written, Jacob have I loved, but Esau have I hated. | 13. Quemadmodum scriptum est, Jacob dilexi, Esau autem odio habui. |
10.
And as Paul refers to the persons to whom God made known his purpose, I prefer to regard a masculine pronoun to be understood, rather than a neuter, as Erasmus has done: for the meaning is, that God's special election had not been revealed only to Abraham, but also to Rebecca, when she brought forth her twins. 1
11.
Then the first proposition is, -- "As the blessing of the covenant separates the Israelitic nation from all other people, so the election of God makes a distinction between men in that nation, while he predestinates some to salvation, and others to eternal condenmation." The second proposition is, -- "There is no other basis for this election than the good-hess of God alone, and also since the fall of Adam, his mercy; which embraces whom he pleases, without any regard whatever to their works." The third is, -- "The Lord in his gratuitous election is free and exempt from the necessity of imparting' equally the same. grace to all; but, on the contrary, he passes by whom he wills, and whom he wills he chooses." .All these things Paul briefly includes in one sentence: he then goes on to other things.
Moreover, by these words,
I do not dwell thus long on explaining these things, because the meaning of the Apostle is obscure; but as the Sophists, being not content with his plain sense, endeavour to evade it by frivolous distinctions, I wished to show, that Paul was by no means ignorant of those things which they allege.
It may further be said, that though that corruption alone, which is diffused through the whole race of man, is sufficient, before it breaks out, as they say, into action, for condemnation, and hence it follows, that Esau was justly rejected, for he was naturally a child of wrath, it was yet necessary, lest any doubt should remain, as though his condition became worse through any vice or fault, that sins no less than virtues should be excluded. It is indeed true, that the proximate cause of reprobation is the curse we all inherit from Adam; yet, that we may learn to acquiesce in the bare and simple good pleasure of God, Paul withdraws us from this view, until he has established this doctrine, -- That God has a sufficiently just reason for electing and for reprobating, in his own will. 2
12.
13.
1 Here is a striking instance of a difficulty as to the construction, while the meaning of the whole passage is quite evident. The ellipsis has been variously supplied; "and not only this," i.e., what I have stated; "and not only he," i.e., Abraham to whom the first communication was made; "and not only she," i.e., Sarah, mentioned in the preceding' verse; "but Rebecca also is another instance." But it may be thus supplied, -- " and not only so," i.e., as to the word of promise; "but Rebecca also had a word," or a message conveyed to her. That the verse has a distinct meaning in itself is evident, for the next begins with a
10. And not only so, but Rebecca also received a message, when she conceived by the first, (i.e., son or seed,)even our father Isaac:
11. for they being not yet born, and having not done any good or evil, that the purpose of God according to election might stand, not
12. through works, but through him who calls, it was said to her, "The elder shall serve the younger."
The words
2 Archbishop Usher asks this question, "Did God, before he made man, .determine to save some and reject others?" To this he gives this answer, -- "Yes, surely; before they had done either good or evil, God in his eter nal counsel set them apart." It is the same sentiment that is announced here by Calvin. But to deduce it from what is said of Jacob and Esau, does not seem legitimate, inasmuch as they were in a fallen condition by nature, and the reference is evidently made to anything done person ally by themselves. Election and reprobation most clearly presuppose man as fallen and lost: it is hence indeed, that the words derive their meaning. That it was God's eternal purpose to choose some of man's fallen race, and to leave others to perish, is clearly taught us: but this is a different question from the one touched upon here, -- that this purpose was irrespective of man's fall, -- a sentiment which, as far as I can see, is not recognised nor taught in Scripture. And not only Calvin, but many other divines, both before and after him, seem to have gone in this re spect somewhat beyond the limits of revelation; it is true, by a process of reasoning apparently obvious; but when we begin to reason on this high and mysterious subject, we become soon bewildered and lost in mazes of difficulties. -- Ed.
3 Nothing can be conceived more conclusive in argument than what is contained here. The idea of foreseen works, as the reason or the ground of election, is wholly excluded. The choice is expressly denied to be on ac count of any works, and is as expressly ascribed to the sovereign will of God.
"He does not oppose works to faith, but to him who calls, or to the calling, which precedes faith, that is, to that calling which is according to God's purpose. Paul means, that the difference between Jacob and Esau was made through the sole will and pleasure of God, not through their wills or works, existing or foreseen." -- Poli. Syn.
Yet some of the Fathers, as Chrysostom and Theodoret, as well as some modern divines, ascribe election to foreseen works. How this is reconcil-able with the argument of the Apostle, and with the instances he adduces, it is indeed a very hard matter to see. One way by which the Apostle's argument is evaded, is, that the election here is to temporal and outward privileges. Be it so: let this be granted; but it is adduced by the Apostle as an illustration -- and of what? most clearly of spiritual and eternal election. He refers both to the same principle, to the free choice of God, and not to anything in man. "God foresaw the disposition of each." -- Theodoret and Chrysostom. "His election corresponds with the foreseen dis position of men." -- Theodoret. "It was done by the prescience of God, whereby he knew while yet unborn, what each would be." -- Augustine. These are quotations made by a modern writer (Bosanquet) with appro bation: but surely nothing could be suggested more directly contrary to the statements and the argument of the Apostle. There is a mistake, I apprehend, as to the last quotation; perhaps similar to that made in quot ing Augustine on the latter part of the 7th chapter of this Epistle, where the writer quotes a sentiment of Augustine, which he afterwards retracted, a thing which has been often done by the advocates of Popery, but by no means becoming a Protestant. -- Ed.
4 The meaning of the words "loving" and "hating" is here rightly explained. It is usual in Scripture to state a preference in terms like these. See Genesis 29:31; Luke 14:26; John 12:25. -- Ed.
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