- As it is written, Jacob I loved, etc. He confirms, by a still stronger testimony, how much
the heavenly answer, given to Rebecca, availed to his present purpose, that is, that the spiritual
condition of both was intimated by the dominion of Jacob and servitude of Esau, and also that Jacob
obtained this favor through the kindness of God, and not through his own merit. Then this testimony
of the prophet shows the reason why the Lord conferred on Jacob the primogeniture: and it is taken
from the first chapter of Malachi, where the Lord, reproaching the Jews for their ingratitude,
mentions his former kindness to them, — “I have loved you,” he says; and then he refers to the
origin of his love, — “Was not Esau the brother of Jacob?” as though he said, — “What privilege
had he, that I should prefer him to his brother? None whatever. It was indeed an equal right, except
that by the law of nature the younger ought to have served the elder; I yet chose the one, and rejected
the other; and I was thus led by my mercy alone, and by no worthiness as to works. I therefore
chose you for my people, that I might show the same kindness to the seed of Jacob; but I rejected
the Edomites, the progeny of Esau. Ye are then so much the worse, inasmuch as the remembrance
of so great a favor cannot stimulate you to adore my majesty.”^295 Now, though earthly blessings
are there recorded, which God had conferred on the Israelites, it is not yet right to view them but
as symbols of his benevolence: for where the wrath of God is, there death follows; but where his
love is, there is life.
Romans 9:14-18
- Quid ergo dicemus? num in-justitia est
apud Deum? Absit: - What shall we say then? Is there
unrighteousness with God? God forbid. - Moses enim dicit, Miserebor cujus
miserebor, et miserebor quem miseratus fuero. - For he saith to Moses, I will have mercy
on whom I will have mercy, and I will have
compassion on whom I will have compassion. - Ergo non volentis neque cur-rentis, sed
miserentis est Dei. - So then it is not of him that willeth, nor
of him that runneth, but of God that sheweth
mercy. - Dieit enim Scriptura Phara-oni, In hoc
ipsum excitavi te, ut os-tendam in te potentiam - For the scripture saith unto Pharaoh, Even
for this same purpose have I raised thee up, that
meam, et ut praedicetur nomen meum in universa
terra.
I might shew my power in thee, and that my name
might be declared throughout all the earth.- Ergo cujus vult miseretur, et quem vult
indurat. - Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth. - What then shall we say?etc. The flesh cannot hear of this wisdom of God without being
instantly disturbed by numberless questions, and without attempting in a manner to call God to an
account. We hence find that the Apostle, whenever he treats of some high mystery, obviates the
many absurdities by which he knew the minds of men would be otherwise possessed; for when
(^295) The meaning of the words “loving” and “hating” is here rightly explained. It is usual in Scripture to state a preference in
terms like these. See Genesis 29:31; Luke 14:26; John 12:25 — Ed.