Romans 9:24 Kommentar

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 17:16), 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 (Rom 9:1): 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, Rom 9:2. 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, Co1 4:13; Act 22:22. "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 (Exo 32:33), 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, Act 28:19. 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 (Rom 9:4, Rom 9:5): 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, Exo 4:22. (2.) And the glory; the ark with the mercy-seat, over which God dwelt between the cherubim - this was the glory of Israel, Sa1 4:21. 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 (Ex. 24), in the plains of Moab (Deu. 29), at Shechem (Jos. 24), 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, Psa 147:19, Psa 147:20. This was the grandeur of Israel, Deu 4:7, Deu 4:8. (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 (Rom 9:5), 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, Rom 11:28. (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 2:16. 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.

INTRODUCTION TO ROMANS 9 The apostle having discoursed of justification and sanctification, and of the privileges of justified and sanctified ones, proceeds to treat of predestination, the source and spring of all the blessings of grace; and to observe how this distinguishing act of God's sovereign will has taken place, both among Jews and Gentiles; in treating of which, he knew he should go contrary to the sense of his countrymen the Jews, who have a notion that all Israel shall have a part in, or inherit the world to come (q): and that the Gentiles will be for ever miserable; and nothing was more disagreeable to them, than to talk of their rejection of God, and the calling of the Gentiles; wherefore that it might be manifest, that it was not out of pique and ill will to them, that the apostle said the things hereafter related; he expresses the most cordial affection to them imaginable, and which he introduces in Rom 9:1, by way of appeal to Christ, who knew the truth of what he was about to say, and who could, together with the Spirit of God and his own conscience, testify for him that it was no lie: the thing he appeals for the truth of, is in Rom 9:2, that the salvation of the Jews lay near his heart; that it was no pleasure to him to think or speak of their rejection, but was what gave him continual pain and uneasiness: and his great desire for their good is expressed in a very strong and uncommon manner, Rom 9:3, the reasons of it are partly the relation they stood in to him, being his brethren and kinsmen; and partly the many privileges they had been favoured with of God; an enumeration of which is given, Rom 9:4, and foreseeing an objection, he prevents it, which might be made, that if the Jews were cast off, the promise of God to that people that he would be their God, would become void, and the preaching the Gospel of Christ to them of no effect; to which he answers by distinguishing between Israel and Israel, or the elect of God among them, and those that were not; wherefore though the latter were rejected according to the purpose of God, the promise and preaching of the word had their effect in the former, Rom 9:6, and that there was such a distinction, he proves from the two sons of Abraham, Isaac and Ishmael, who were both Abraham's seed; yet one was a child of promise, and the other a child of the flesh, and were emblematical of the children of the promise, and the children of the flesh among that people; Rom 9:7, and further confirms this by the instance of Jacob and Esau, who were born of the same parents, and were twins; and yet one was in the favour of God, and the other not; and that this was owing not to works, but to the sovereign will of God in election, he proves by observing that this was before good or evil were done by either of them, Rom 9:11, and that this was notified to Rebekah before, Rom 9:12, as appears from a passage in Gen 25:23, and by another passage in Mal 1:2, which is cited, Rom 9:13, then an objection is started, Rom 9:14, that if God loves one, and hates another, both being in equal circumstances, as Jacob and Esau were, he must be guilty of unrighteousness; which he answers and removes, first by a detestation of such a charge against God, and then by producing testimonies out of the books of Moses, proving both election and reprobation, as being not of the works of men, but of the will of God; the former of these he proves, Rom 9:15, from Exo 33:19, by which it appears, that the choice of men to salvation is not according to the will of man, but according to the grace and love of God, Rom 9:16, the latter he proves by the case of Pharaoh, Rom 9:17, and the Scripture relating to that, Exo 9:16, and from both testimonies concludes, Rom 9:18, that God's having mercy on one, and hardening another, are according to his sovereign will and pleasure; then another objection rises, up, if so, God has no reason to find fault with men that are hardened in sin, since they are according to his will, and in sinning do but fulfil it, and which no man resists; and this objection is formed in a very pert and sneering manner, and insinuates that God is cruel and acts unreasonably, Rom 9:19, to which he answers, by putting the objector in mind that he was a man, a mere creature that started it, and that it was God against whom it was made; and by observing the folly and madness of replying against God, and the absurdity of such a procedure, taken from the consideration of the one being a creature, and the other the Creator, Rom 9:20, and by instancing in the case of the potter, who has power over his clay, to form it in what shape, and for what use he pleases, Rom 9:21, and accommodates this, both to the affair of election and reprobation, and to the business of the latter first, Rom 9:22, where he observes the end of God in it to show forth his power and wrath, and describes the subjects of it, which clears him from injustice, and points at the patience of God towards them, which frees him from the charge of cruelty, Rom 9:22, and then proceeds to apply the metaphor before used, to the objects of election styled vessels of mercy, and the end of the Lord to manifest the riches of his glory in them, and the method he takes to bring them to eternal happiness, by preparing them for it by grace, Rom 9:23, which is done in the effectual calling, the objects of which are both Jews and Gentiles, Rom 9:24, That it is the will of God that the Gentiles should be called, he proves, Rom 9:25, from some passages in Hosea, Hos 2:23, and that God had chosen, and so would call some among the Jews, he clearly makes appear, Rom 9:27, from some prophecies of Isaiah, Isa 10:22, and then he concludes the chapter by observing the free and distinguishing grace of God, in the calling of the Gentiles, and the justification of them by the righteousness of Christ; that such who were far off from it, and sought not after it, should enjoy it, Rom 9:30, when the Israelites, who were diligent and zealous in seeking after a righteousness to justify them before God, yet did not arrive to one, Rom 9:31, the reasons of which are given, Rom 9:32, because it was not the righteousness of faith, or the righteousness of Christ received by faith they sought; but a legal one, and by works which can never be attained by sinful men: they sought after a wrong righteousness, and in a wrong way, because they stumbled at Christ, and rejected him and his righteousness; and this removes an objection which is suggested in the two preceding verses, that God is unrighteous in calling the Gentiles, who never sought after righteousness, and in rejecting the Jews that followed after one: and that they did stumble at Christ and his righteousness, is no other than what was foretold in Isa 8:14, and that whoever believes in Christ, whether Jew or Gentile, shall be saved, he suggests is a doctrine agreeably to Isa 28:16, which passages are referred to, Rom 9:33 (q) Misn. Sanhedrin, c. 11. sect. 1.

As he also saith in Osee,.... Hos 2:23, so "Hosea" is called "Osee", as here, in the Septuagint in Neh 10:23. That is, as God says in the prophecy of Hosea, which was given by divine inspiration; and speaks of the calling of the Gentiles, as the spiritual Israel, after God had wrote a "lo-ammi", Hos 1:9, and a "loruhamah", Hos 1:6, upon the people of the Jews; and shows, that he had appointed some from among the Gentiles, to obtain salvation by Jesus Christ; since he foretells their calling, long before they were in being; which could have no other foundation than his own eternal sovereign will and pleasure: I will call them my people, which were not my people; his people they were before he called them, in some sense; inasmuch as he had chosen them for his people, had promised in covenant they should be, had given them to Christ as his people, and him to be a covenant to them: who, as such, made reconciliation for them, sanctified them by his blood, redeemed and saved them; but then they were not known to be the people of God, neither by themselves, who knew not God, and so could not know themselves to be his people; nor by others, by the Jews, by whom they were called the uncircumcision, sinners of the Gentiles; looking upon the character or the people of God, as only belonging to themselves: God had not as yet laid hold on them as his people, and claimed his right in them, and made known himself to them as their covenant God; he had not avouched them to be his people, nor had they avouched him to be their God; as yet they were not his willing people, nor a holy people, not being formed for himself, by his mighty grace; nor a people near unto him, with respect to worship and fellowship, but afar off from him. His calling them his people, is his acquainting them with their relation to him, which he had taken them in to himself, of his own grace; for so it is in Hos 2:23, "And I will say unto them which were not my people, thou art my people": in the effectual calling, the Spirit of God is sent down into the hearts of his people, to witness their relation to him, and to work faith in their souls, to receive the testimony; when they reply and say, "thou art my God", Hos 2:23, and so they come to know themselves to be the people of God, of which they were before ignorant; and to be known others, by being made a willing people, in the day God's power upon them, willing to be saved by him in his own way, and willing to serve and worship him in his own ordinances, and according to his own appointment; and by being holy and righteous, having the characters, and enjoying the privileges of the people of God: and her beloved, which was not beloved. In the text in Hos 2:23, it is, "I will have mercy on her that had not obtained mercy": hence the Vulgate Latin has added this clause to the text, though unsupported by any copy, or other version. The apostle is to be justified in his version, by the Septuagint interpreters, who have rendered the passage in Hosea, "I will love her that was not beloved"; and by the true sense of the word there used, which signifies to love in the most kind, tender, and endearing manner; see Psa 18:1; where the word is used and so rendered. The sense is not, that God's chosen ones among the Gentiles were not the objects of his love before calling; for their very calling is the fruit, effect, and so the evidence of love before. The love of God is from everlasting to everlasting, invariably and unchangeably the same; he had chosen them in his Son; he had made a covenant with them in Christ, had put them into his hands, and made them his care and charge; he had sent him to die for them, and obtain eternal redemption for them; and all this before he called them, which abundantly proves his love to them: but this love was not manifested to their souls; it had not been shed abroad in their hearts; they had no sensation of it in their breasts; the streams of that river of God had not as yet flowed into their souls; nor were they partakers of the effects of it in themselves; but being called by grace, they feel, they experience, and enjoy that, and all the happy: fruits and effects of it; the loving kindness of God is let down into their hearts in the effectual calling, and with it he draws them to himself, as a fruit and evidence of his everlasting and unchangeable love to them.

"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles." What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man.

God did not call all the Jews but only some of them. Nor did he call all the Gentiles but only some of them. From Adam has sprung one mass of sinners and godless men, in which both Jews and Gentiles belong to one lump, apart from the grace of God. If the potter out of one lump of clay makes one vessel for honor and another for dishonor, it is clear that God has made of the Jews some vessels for honor and others for dishonor, and similarly of the Gentiles.

God has called those whom he has prepared for glory, who he knew would persevere in faith, whether they are near at hand or far away.

Since even then some of the Egyptians left with the children of Israel … so too now God has called not only Jews but also Gentiles to faith.

And he did not say: He saved all the Gentiles, but: "from among the Gentiles," that is, some. Therefore do not be offended, O Jew. Behold, even among the Gentiles some receive mercy, and others do not.

After showing that God's grace is given to men as a result of God's election through which men are called to grace, the Apostle shows that such election or calling applies not only to the Jews—as if they could boast on account of what is said in Deuteronomy: he loved your fathers (Deut 4:37)—but also to the gentiles. First, he states the intended proposition; second, he proves it, at as in Hosea he says; third, he draws the conclusion, at what then shall we say? First, therefore, he says: we have stated that God prepared the saints for glory, whom he also has called, namely, by his grace, not only of the Jews but also of the gentiles: is God the God of the Jews only? Is he not the God of gentiles also? (Rom 3:29); they shall adore him, every man from his own place, all the islands of the gentiles (Zeph 2:11).

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.

THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33) I say the truth in Christ--as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare Rom 1:9; Co2 12:19; Phi 1:8). my conscience bearing me witness in the Holy Ghost--"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."

even us, whom he hath called, &c.--rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us." not of the Jews, &c.--better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name" (Act 28:14); and that subject, thus introduced, is now continued to the end of the eleventh chapter.