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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.

Nay, but O man, who art thou that repliest against God?.... Or "answerest again to God": some have been so weak and wicked as to suggest, that the apostle met with an objection he could not answer, or give a fair solution of, and therefore takes the method he does: but when the several things returned in answer by the apostle are considered, it will appear that he has taken the wisest method to silence such an audacious objector, and that he abundantly clears God from the charge of cruelty and unmercifulness. And he answers "first", by putting the insolent creature in mind of what he was; "nay, but O man, who art thou?" &c. Thou art man, and not God; a creature, and not the Creator; and must not expect that he, thy Creator, will give an account of his matters to thee, or a reason why he does, this or the other thing. Thou art but a man, who in his best estate was vanity, being mutable; thou art a fallen sinful creature, and obnoxious to the wrath and displeasure of God for thy sins, and darest thou to open thy mouth against him? thou art a poor, foolish, and ignorant man, born like a wild ass's colt, without understanding, and wilt thou take upon thee to confront, direct, or counsel the Most High, or tell him what is fitting to be done, or not done? "next" the apostle answers, by pointing out his folly and madness, in replying to God. To speak to God in behalf of a man's self at the throne of grace, in the most submissive manner, for any mercy or favour wanted, is an high privilege, and it is a wonderful condescension in God to admit of; and when a man, a good man takes upon him to plead with God on the behalf of others, of a wicked people, a sinful nation, he ought to set before him the example and conduct of Abraham, who in a like case acknowledged himself to be but dust and ashes, and more than once entreated, that the Lord would not be angry at his importunity; but for a man to answer again to God, which a servant ought not to do to his master, to litigate a point with God, to dispute a matter with him, is the highest instance of arrogance and impudence: "woe unto him that striveth with his Maker, let the potsherd strive with the potsherds of the earth", Isa 45:9, with their equals, with men like themselves, but let no man dare to "contend with God"; if he should, "he cannot answer him one of a thousand", Job 9:3; for "he is wise in heart", in forming all his counsels, purposes, and decrees; "and mighty in strength", to execute them; "who hath hardened himself against him and hath prospered?" Job 9:4. Another way the apostle takes in answering the objection is, by showing the absurdity of a creature's wrangling with God about his make, and the circumstances in which he is made: shall the thing formed, say unto him that formed it, why hast thou made me thus? reference is had to Isa 45:9; Now as it would be a most absurd thing for the clay, was it capable of speaking, to say to the fashioner of it, why dost thou put me into such or such a shape and form? or for any piece of workmanship to say to the maker of it, he has no hands, no head, no judgment and skill; or for a child to say to its parents, what begettest thou, or what hast thou brought forth? so absurd and unreasonable is it, for any to say to God, why hast thou appointed me to such and such ends and purposes, and has brought me into being in such a manner, and under such circumstances? There is a story in the Talmud (n), which may be pertinently produced here; "it happened to R. Eleazar ben Simeon, of Migdal Gedur, that he went from his master's house, and he was riding on an ass, and travelling by the sea side, and as he rejoiced exceedingly, and his heart was lifted up because he had learnt much of the law, there was joined to him a certain man that was very much deformed, and says to him, peace be upon thee Rabbi; but he did not return the salutation to him, but says to him "Raca", how deformed is that man! perhaps all thy townsmen are as deformed as thee; he replied to him, I do not know, but go and say, , "to the workman that made me", how ugly is this vessel thou hast made, when he knew in himself that he has sinned; upon this the Rabbi dismounted his ass, and fell down before him, and said unto him, I entreat of thee forgive me; he said unto him, I cannot forgive thee, till thou goest "to the workman that made me", and say, how ugly is this vessel which thou hast made.'' (n) T. Bab. Taanith, fol. 20. 2. Massechet Derech Eretz, c. 4. fol. 18. 1.

It is certain that no one can resist God’s will, but it is good for us to remember that his will is just and right. Whether we are good or bad depends on our will, but it is God’s will that the bad person is destined to punishment and the good person is destined to glory.

"Therefore He hath mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth he then find fault? For who hath resisted His will?" See what pains he takes to embarrass the subject in every way. And the answer he does not produce forthwith, it being a useful thing not to do so, but he first stops the disputant's mouth, saying as follows.

Having given his conclusion [in the last verse] Paul plays devil’s advocate by asking a rhetorical question.… He responds to this question in a sensible way so that we might understand that the basic rewards of faith and of unbelief are made plain only to spiritual people and not to those who live according to the earthly man. Likewise with the way God in his foreknowledge elects those who will believe and condemns unbelievers. He neither elects the ones because of their works nor condemns the others because of theirs, but he grants to the faith of the ones the ability to do good works and hardens the unbelief of the others by deserting them, so that they do evil. This understanding, as I have said, is given only to spiritual people and is very different from the wisdom of the flesh. Thus Paul counters his inquirer so that he may understand that he first must put away the man of clay in order to be worthy to investigate these things by the Spirit.

Paul teaches us first that nobody can resist God’s will because he is more powerful than anyone else. Next he teaches us that God is the Father of all and therefore does not want anyone to suffer evil. What God has made he wants to remain unharmed.

The Apostle, as I have repeatedly said, strives in every way to prove that the dispensations and judgments of God are known to God alone, and therefore everywhere gathers a multitude of difficulties and does not offer solutions, so that, having placed the listener in a difficult position, he might convince him that the dispensations and judgments of God are incomprehensible to man and surpass his understanding. The meaning of the present passage is as follows. The Apostle presents an objection and a perplexity. If God hardens whom He wills, then why does He still blame the sinner? For who can resist His will? He willed it and hardened, and the hardened one sinned justly: how then can He blame and punish him? The Apostle presented precisely such an objection in order to show that the perplexity about this can be resolved by God alone; which is why he does not resolve it himself, but stops the mouth of the one who is perplexed.

Having solved the question proposed, the Apostle objects to the solution, particularly to the last part, which states that God has mercy on whom he wills, and hardens whom he wills (Rom 9:18). First, he places the objection; second, the solution, at O man, who are you. First, therefore, he says: we have said that God has mercy on whomever he wills and hardens whomever he wills. You will say therefore to me: why does he still find fault? i.e., what need is there to inquire any further into the cause of the good and evil done here, since all things are attributed to the divine will, which is a sufficient cause, since no one can resist him? Hence he continues: for who resists his will? I applied my mind to seek and to search out by wisdom all that is done under heaven (Eccl 1:13). Or in another way: why does he still find fault? i.e., why does God complain about men when they sin, as in Isaiah: some have I reared and brought up, but they have rebelled against me (Isa 1:2). Therefore, he does not seem to have a just complaint, because it all proceeds from his will, which no one can resist. Hence he adds: who resists his will? Or still another way: why does he still find fault, i.e., why is man still required to do good and avoid evil: he has showed you, O man, what is good and what does the Lord require of you but to do justice, and love mercy and walk with your God? (Mic 6:8). For it is useless to require of someone that which is not in his power. But nothing seems to lie in man's power, according to the above, in which all things seem ascribed to the divine will, which cannot be resisted. He adds: for who resists his will? As if to say: no one. There is none that can resist your will (Esth 13:11). And this seems to be the Apostle's meaning.

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?

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."

Thou shalt say then unto me, Why--"Why then" is the true reading. doth he yet find fault? for who hath resisted--"Who resisteth" his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to--that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."