Commentary on Romans

at the beginning of the ninth chapter. Having then spoken of his love towards his own nation, that
he might not appear to speak from hatred, and having also duly mentioned those privileges by
which they excelled others, he gently glides to the point he had in view, that is, to remove the
offence, which arose from their own blindness. And he divides the children of Abraham into two
classes, that he might show that not all who descended from him according to the flesh, are to be
counted for seed and become partakers of the grace of the covenant; but that, on the contrary, aliens
become his children, when they possess his faith. He brings forward Jacob and Esau as examples.
He then refers us back here to the election of God, on which the whole matter necessarily depends.
Besides, as election rests on the mercy of God alone, it is in vain to seek the cause of it in the
worthiness of man. There is, on the other hand, rejection (rejectio), the justice of which is indubitable,
and yet there is no higher cause for it than the will of God. Near the end of the chapter, he sets forth
the calling of the Gentiles and the rejection of the Jews as proved by the predictions of the Prophets.
Having again begun, in the tenth chapter, by testifying his love towards the Jews, he declares
that a vain confidence in their own works was the cause of their ruin; and lest they should pretend
the law, he obviates their objection, and says, that we are even by the law itself led as it were by
the hand to the righteousness of faith. He adds that this righteousness is through God’s bountiful
goodness offered indiscriminately to all nations, but that it is only apprehended by those, whom
the Lord through special favor illuminates. And he states, that more from the Gentiles than from
the Jews would obtain this benefit, as predicted both by Moses and by Isaiah; the one having plainly
prophesied of the calling of the Gentiles, and the other of the hardening of the Jews.
The question still remained, “Is there not a difference between the seed of Abraham and other
nations according to the covenant of God?” Proceeding to answer this question, he first reminds
us, that the work of God is not to be limited to what is seen by our eyes, since the elect often escape
our observation; for Elias was formerly mistaken, when he thought that religion had become wholly
extinct among the Israelites, when there were still remaining seven thousand; and, further, that we
must not be perplexed by the number of unbelievers, who, as we see, hate the gospel. He at length
alleges, that the covenant of God continues even to the posterity of Abraham according to the flesh,
but to those only whom the Lord by a free election hath predestinated. He then turns to the Gentiles,
and speaks to them, lest they should become insolent on account of their adoption, and exult over
the Jews as having been rejected since they excel them in nothing, except in the free favor of the
Lord, which ought to make them the more humble; and that this has not wholly departed from the
seed of Abraham, for the Jews were at length to be provoked to emulation by the faith of the
Gentiles, so that God would gather all Israel to himself.
The three chapters which follow are admonitory, but they are various in their contents. The
twelfth chapter contains general precepts on Christian life. The thirteenth, for the; most part, speaks
of the authority of magistrates. We may hence undoubtedly gather that there were then some unruly
persons, who thought Christian liberty could not exist without overturning the civil power. But that
Paul might not appear to impose on the Church any duties but those of love, he declares that this
obedience is included in what love requires. He afterwards adds those precepts, which he had before
mentioned, for the guidance of our conduct. In the next chapter he gives an exhortation, especially
necessary in that age: for as there were those who through obstinate superstition insisted on the
observance of Mosaic rites, and could not endure the neglect of them without being most grievously
offended; so there were others, who, being convinced of their abrogation, and anxious to pull down
superstition, designedly showed their contempt of such things. Both parties offended through being