Commentary on Romans

over their calamity, think first what thou hast been; for the same severity of God would have
impended over thee, hadst thou not been delivered by his gratuitous favor: then consider what thou
art even now; for salvation shall not continue to thee, except thou humbly recognisest the mercy
of God; for if thou forgettest thyself and arrogantly exultest, the ruin, into which they have fallen,
awaits thee: it is not indeed enough for thee to have once embraced the favor of God, except thou
followest his call through the whole course of thy life.” They indeed who have been illuminated
by the Lord ought always to think of perseverance; for they continue not in the goodness of God,
who having for a time responded to the call of God, do at length begin to loathe the kingdom of
heaven, and thus by their ingratitude justly deserve to be blinded again.
But he addresses not each of the godly apart, as we have already said, but he makes a comparison
between the Gentiles and the Jews. It is indeed true that each individual among the Jews received
the reward due to his own unbelief, when they were banished from the kingdom of God, and that
all who front among the Gentiles were called, were vessels of God’s mercy; but yet the particular
design of Paul must be borne in mind. For he would have the Gentiles to depend on the eternal
covenant of God, so as to connect their own with the salvation of the elect people, and then, lest
the rejection of the Jews should produce offense, as though their ancient adoption were void, he
would have them to be terrified by this example of punishment, so as reverently to regard the
judgment of God. For whence comes so great licentiousness on curious questions, except that we
almost neglect to consider those things which ought to have duly taught us humility?
But as he speaks not of the elect individually, but of the whole body, a condition is added, If
they continued in his kindness I indeed allow, that as soon as any one abuses God’s goodness, he
deserves to be deprived of the offered favor; but it would be improper to say of any one of the godly
particularly, that God had mercy on him, when he chose him, provided he would continue in his
mercy; for the perseverance of faith, which completes in us the effect of God’s grace, flows from
election itself. Paul then teaches us, that the Gentiles were admitted into the hope of eternal life on
the condition, that they by their gratitude retained possession of it. And dreadful indeed was the
defection of the whole world, which afterwards happened; and this dearly proves, that this exhortation
was not superfluous; for when God had almost in a moment watered it with his grace, so that religion
flourished everywhere, soon after the truth of the gospel vanished, and the treasure of salvation
was taken away. And whence came so sudden a change, except that the Gentiles had fallen away
from their calling?
Otherwise thou also shalt be cut off, etc. We now understand in what sense Paul threatens them
with excision, whom he has already allowed to have been grafted into the hope of life through
God’s election. For, first, though this cannot happen to the elect, they have yet need of such warning,
in order to subdue the pride of the flesh; which being really opposed to their salvation, ought justly
to be terrified with the dread of perdition. As far then as Christians are illuminated by faith, they
hear, for their assurance, that the calling of God is without repentance; but as far as they carry about
them the flesh, which wantonly resists the grace of God, they are taught humility by this warning,
“Take heed lest thou be cut off.” Secondly, we must bear in mind the solution which I have before
mentioned, — that Paul speaks not here of the special election of individuals, but sets the Gentiles
and Jews in opposition the one to the other; and that therefore the elect are not so much addressed
in these words, as those who falsely gloried that they had obtained the place of the Jews: nay, he
speaks to the Gentiles generally, and addresses the whole body in common, among whom there
were many who were faithful, and those who were members of Christ in name only.