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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.

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 (Rom 9:6), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow (Rom 9:2), 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 55:10, Isa 55:11. 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, Rom 9:6-13. 2. By asserting and proving the absolute sovereignty of God, in disposing of the children of men, Rom 9:14-24. 3. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, Rom 9:25-29. 4. By fixing the true reason of the Jews' rejection, Rom 9:30, 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 (Rom 9:6), neither because they are, etc., Rom 9:7. 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, Mat 3:9; Joh 8:38, Joh 8:39. 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 21:12, 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 17:19. 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 (Rom 9:8, Rom 9:9), 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, Phi 3:3. 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 4:29), 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, Rom 9:9, quoted from Gen 18:10. 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 4:28. It was through faith that Isaac was conceived, Heb 11:11. 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 (Rom 9:10-13), 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 1:2, Mal 1:3, 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 (Rom 9:14, Rom 9:19) 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 unchurch 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.

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.

Neither because they are the seed of Abraham,.... The Jews highly valued themselves, upon being the natural seed of Abraham; and fancied, upon this account, that they were children, which the apostle here denies: neither are they all children; as in the former verse, he explains in what sense they were Israelites, which he had mentioned among their high characters and privileges, as descending from Jacob, and in what sense they were not; so in this he shows in what manner the "adoption", Rom 9:4, belonged to them, and it did not; being Abraham's seed, they were his natural children, and the children of God by national adoption; but, they were not all the spiritual children of Abraham, nor the children of God by the special grace of adoption; these characters only belonged to some of them, and which are equally true of Gentile believers; who being of the same faith with Abraham, are his children, his seed, and also the children of God: natural descent from Abraham avails nothing in this case, as is clear from the instance of Ishmael and Isaac. Ishmael was the natural seed of Abraham, as well as Isaac; but he was not a son of Abraham in a spiritual sense, nor a child of God; he was not a child of promise, this was peculiar to Isaac: but in Isaac shall thy seed be called; see Gen 21:12. The meaning of which is, either that the progeny of Abraham in the line of Isaac should only be called, accounted, and esteemed, in an eminent sense, the seed of Abraham, and not his posterity in the line of Ishmael: agreeably to which the Jews say (c), that "Ishmael is not , "in the general account of the seed of Abraham"; for it is said, "in Isaac shall thy seed be called", Gen 21:12; nor is Esau in the general account of the seed of Isaac; hence, says R. Joden bar Shalom, in Isaac, that is, in part of Isaac.'' So another (d) of their writers, on mentioning this passage, observes, "that it is said in Isaac, , but "not all Isaac";'' or all that sprung from him. Or this has respect to the most eminent and famous seed of Abraham, the Messiah, in whom all nations of the earth were to be blessed; who was to spring from him by Isaac, in the line of Jacob; and may likewise have a personal respect to Isaac himself, the son of the promise, a child of Abraham in a spiritual sense, when Ishmael was not; and to whom belonged the spiritual promises and blessings, and who was to be, and was effectually called by the grace of God; and may include also his whole seed and posterity, who, both natural and spiritual, were children of the typical promise, the land of Canaan, and the enjoyment of temporal good things; and the matter also children of the antitypical promise, or of those spiritual and eternal things, which God has promised to Abraham's spiritual seed, whether among Jews or Gentiles; and which always have their effect, and had, even when, and though Abraham's natural seed had a "lo ammi", Hos 1:9, written upon them. (c) T. Hieros. Nedarim, fol. 38. 1. (d) Yom Tob in Misn. Bava Metzia, c. 7. sect. 1.

"Not as though the word of God had taken none effect." To show that he had courage to bear all these things for the word of God, that is, the promise made to Abraham. For as Moses seemed to be pleading for the Jews, yet was doing everything for God's glory (for he says, "Lest they say, Because He was not able to save them, He led them forth to destroy them in the wilderness"; stay Thy wrath), so also does Paul, That they may not say (he means) that the promise of God has fallen to the ground, and He has disappointed us of that. He vouched to us, and this word has not issued in deed, I could wish to be accursed. This then was why he did not speak of the Gentiles (for to them no promises had been made by Him, nor had they worshipped Him, wherefore neither did any blaspheme Him on their account), but it was for the Jews who had both received the promise, and had also been brought into closer connection with Him than others, that he expressed this wish.

Because the promises which had been given to the Jews had been transferred to the Gentiles, Paul wanted to avoid the charge that God had lied about his promises, and so he shows how God remains faithful. The Scriptures make it clear that it was not those who were Israelites according to the flesh but those who by their godliness showed that they were worthy to be Israelites who were called children of Abraham.

Since Paul has said above that he is upset that the people of Israel had been shut out of the kingdom by their own fault, for all these things had belonged to them, he shows here that those who do not believe are not sons of Abraham, lest someone think that he was opposed to all Jews and retort: “Did God then lie to Abraham?”

I, he says, am inflamed by the fact that God is blasphemed, and therefore expressed the desire that all be saved. But if not all are saved, it does not follow from this that God lied in the promises given to the fathers, and that His word did not come true. He fulfilled what was promised, even though the blasphemers say that He promised to some and gave to others.

After asserting the greatness of the Jews, the Apostle now shows that it did not refer to those who descended according to the flesh from the ancient patriarchs but to the spiritual progeny chosen by God. First, he shows that this greatness arises from God's selection; second, that this selection applies generally to Jew and gentiles, at even us, whom also he has called (Rom 9:24). In regard to the first he does two things: first, he shows how from God's choice men obtain spiritual greatness; second, he raises a question about the justice of God's choice, at what shall we say then? (Rom 9:14). In regard to the first he does two things: First, he states his proposition; second, shows it, at but in Isaac. Concerning the first, he does two things. First he sets out the firmness of the divine election; second, he shows in whom it is accomplished, at for all are not Israelites. First, therefore, he says: It has been stated that the promises, the adoption of sons, and glory referred to people whose fall is to me a source of great sadness and unceasing sorrow. But it is not as though the word of God has failed, i.e., was frustrated, because although it has found no place in those who had fallen, it has a place in others: the word that goes forth from my mouth shall not return to me empty, but it shall accomplish that which I purpose (Isa 55:11); forever, O Lord, your word is firmly fixed (Ps 119:89). Then he shows how and in whom God's word has failed, when he says for all are not Israelites. In regard to this it should be noted that the Jews boasted mainly of two things, namely, Abraham, who first received the pact of circumcision from God (Gen 17) and Jacob or Israel, all of whose descendants were counted as God's people. This was not true of Isaac, for the descendants of his son Esau did not belong to God's people. Hence the Apostle states his proposition: first, by a comparison with Jacob: for all are not Israelites who are of Israel, i.e., from Jacob according to the flesh, are true Israelites, to whom God's promises belong, but those who are upright and see God by faith: fear not, Jacob, and thus most just whom I have chosen (Isa 44:2). Hence the Lord also said to Nathanael: behold, an Israelite indeed, in whom there is no guile (John 1:47). Now this name, Israel, had been put on Jacob by an angel (Gen 32:28). Second, he states the same things by comparison with Abraham, saying: neither are all they who are the seed of Abraham, sons, i.e., are not the spiritual sons of Abraham to whom God promised the blessings, but only those who imitate his faith and works: if you were Abraham's children, you would do what Abraham did (John 8:40).

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.

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."

Not as though the word of God had taken none effect--"hath fallen to the ground," that is, failed: compare Luk 16:17, Greek. for they are not all Israel which are of Israel--better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of ELECTION, the treatment of which extends to the end of the eleventh chapter--"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as THOLUCK and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of Rom 9:6, with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows.