Content of the ninth chapter: The Apostle sorrows over the hardening of the Jews and shows that the Jews have not been cheated out of the promises of the Fathers. He reminds them of the call of the heathen.
Election is by Grace According to the Promise in Christ I say the truth in Christ, I lie not, my conscience also hearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the 'promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is ovet all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the 'promise are counted for the seed. For this is the word of promise. At this time will
I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) it was said unto her, The elder shall serve the younger. As it is written,
Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, 1 will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee
136 Commentary on Romans uy, that 1 might show my power in thee, and that my name might he declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. (9:1-18).
1 say the truth in Christ, 1 lie not (9:1). Whoever laughs at his neighbor's loss and delights in it, while saying that he loves him, adds to this envy a lie.
J have . . . continual sorrow in my heart (9:2) Love is not only pure joy, and delight, but also great and deep heaviness of heart and sorrow. But love too is full of joy and sweetness even in bitter sorrow, because it regards the miser)7 and injury of others as its own.
So also Christ was glowing with burning love in His last and greatest agony. According to St. Hilary, it was Christ's greatest
' giveth strengthjoy that He endured the greatest woe. Thus God and power unto his people" (Ps. 68:35). While they experience the greatest sorrow, their hearts overflow with joy.
I could wish that myself were accursed from Christ for my brethren. (9:3) The Apostle begins this chapter with a strong affirmation and oath, moved to this by an irrepressible urgency.
With these words he desires to win their confidence; for he was regarded by the Jews as one who was not at all interested in their salvation; indeed, as one who above all others persecuted them and destroyed their salvation. The blindness of the Jews caused him to give expression to his sorrow of heart and to treat the doctrine of predestination. Their stubbornness practically confirmed what he knew long before, namely, that not the (work-') righteousness of him that runneth, but the gracious purpose of the merciful
God is the cause of man's salvation.
My brethren, my kinsmen according to the flesh: who are Israelites; to whom yertaineth the adoption (9:3-4). All this shows that God's predestination and sure election is the cause of man's salvation and not the righteousness of the human will. For since those were rejected who had all these blessings, and others were saved who were without them, it is evident that (GocJUs) election saves and not (man's) righteousness. The whole arrangement of the text demonstrates that the Apostle here speaks out of his deep interest in their salvation and out of his great zeal to bring Christ to them. He desires for the Jews the greatest salvation, and he is willing to lose his own salvation if only they would gain theirs.
Commentary on Romans 137 He says the same thing in II Corinthians 12:15: "I will very gladly spend and be spent for you."
For those who truly love God with a love that comes from the Holy Spirit these words are most wonderful. Such (consecrated and loving Christians) never seek what is their own, but they are willing to suffer hell and damnation, in order that God's will might be accomplished (in the salvation of others). So also Christ was condemned and forsaken more than all His saints. He did not suffer lightly, as some say, but really and truly He dedicated Himself to God the Father for eternal damnation to save us. In this (His love) His saints must imitate Him; and the greater their love, the more willingly and readily will they be able to do it.
Those who shudder and avoid this meaning (of love) do not at all know what it means "to love." For "to love" means to hate oneself and to condemn oneself, according to Christ's saying in John 12:25: "He that hateth his life in this world shall keep it unto life eternal." Whoever loves himself in that way, loves himself most truly, for he loves himself in God, or according to His will. So our "life is hid with Christ in God" (Colossians 3:3); and so also our spiritual wisdom and righteousness is hid with Christ in They are not all Israel, which are of Israel (9:6). This does not mean that "the Word of God hath taken none effect." The sense is the same as in 3:3: "For what if some did not believe? shall their unbelief make the faith of God without effect?" The promise was meant for them, (for all Israel), but it was not granted to them, because they would not receive it. Nevertheless, it was given to others of the same blood. But it was not given to them merely because they were of the same blood, but because they were (horn) of the Spirit.
Neither, because they are the seed of Abraham, are they all children (9:7). This is said against the arrogance of the Jews and to extol (divine) grace. It destroys the proud trust of everyone in his own righteousness and good works. The Jews wanted to be regarded as heirs of the kingdom, because they were children of Abraham. The Apostle convicts them with an unanswerable argument; for if their arrogant assumption were true, then also Ishmael and the children of Keturah would rightly be heirs of Abraham
138 Commentary on Romans and have the same dignity as Isaac. But Genesis, Chapter 25, shows that the very opposite is the case. This leads to the irrefutable conclusion that it is not the flesh—{carnal descent)—which makes us children of God and heirs of salvation, but God's election to salvation. Only when man's carnal pride is put down, can he be born again by the grace of God of the Holy Spirit.
When Rebecca alsohad conceived by one, evenbyour father Isaac (9:10). The meaning of this statement is the following: Carnal descent is of so little benefit for our adoption by God as His children that even Rebecca, that virtuous woman, who was the only wife of saindy Isaac, the father of all the children of Israel, received the promise of God for only one of her sons, so that he alone, and not the other, should be the future lord and heir of the promise. It did not help Esau that he descended from so good a father and from so good a mother and that he was conceived and born according to the flesh in wedlock so undefiled; indeed, it did not benefit him at all that he was the first-born. How much less will it benefit the unbelieving Jews who are born so long afterwards, that they are the sons of patriarchs according to the flesh, if they continue in unbelief, that is, if they are not elected by God.
For the children being not yet born . . . that the purpose of God according to the election might stand, not of works, but of him that calleth (9:11). This is written and quoted in order that divine grace might be magnified and the arrogant boasting of human merit might be utterly destroyed. Very aptly he says: "Neither having done any good or evil"; and not: "Neither being good or evil"; for without doubt both sons were evil by the corruption of original sin. So far as their merit was concerned, they were equal to each other in birth and rank; both belonged to the same corrupt mass Qof humanity').
Is their unrighteousness with God? God forbid (9:14). The Apostle gives no other reason for his statement that there is no unrighteousness with God than this: "I will have mercy on whom
I will have mercy" (9:15). That means: I will have mercy on whom I intended to have mercy, or whom I predestinated for mercy.
This is a hard saying for the proud and prudent. But it is sweet to the lowly and humble who despair of themselves. For that very reason the Lord has mercy on them. Indeed, there is no other
Commentary on Romans 139 reason for God's justice, nor can there be any other than His own will. Why, then, should man complain that God acts unjustly, when this is impossible? Or, could it be possible that God is not God? So, since God's will is our supreme good, why should we not desire that His will be done? Since God can in no wise do evil, why should it not be our greatest concern that His will be done? If anyone replies: "But for me His will is evil," that is not true. God's will is evil for no one. But it is evil for (wicked) men who do not make His will theirs, nor do it. If they would will what God wills, even though that should mean their rejection and condemnation, there would be no evil for them; for then the}- would will what God wills, and they would patiently bear what God wills.
I will have compassion on whom I will Jiave compassion (9:15).
That means: I will give grace, in time and life, to him concerning whom I purposed from eternity to show mercy. On him will I have compassion and forgive his sin in time and life whom I forgave and pardoned from all eternity. In doing this, God is not unjust, for so He willed and was pleased to do from eternity, and His will is not bound by any law or obligation. (Gods) free will, which is subject to no one, cannot be unjust. Indeed, it is impossible that it should be unjust. God's will would be unjust only if it would transgress some law, (and tliat means iliat God would go counter to This statement seems hard and cruel, but it is full of sweet comfort, because God has taken upon Himself all our help and salvation, in order that He alone might wholly be the Author of our salvation. So also we read in 11:32: "God hath concluded them all in unbelief, (not with cruel intention, hut) that he might have mercy upon all"; that is, in order that He might show mercy to all, which otherwise He neither would nor could do, if we would oppose Him with the arrogant pride of our own righteousness.
So then it is not of him that willeth, nor of him that runneth, hut of God that slieweth mercy (9:16). This does not mean that God'^ mercy altogether excludes our willing or running. But the words mean: The fact that a person wills and runs, he owes not to his own strength, but to the mercy of God; for it is He who 140 Commentary on Romans gives us the power to will and to do. Without this (power) man of his own accord is unable both to will and to do. This truth the Apostle expresses in Philippians 2:13 thus: "It is God which worketh in you both to will and to do of his good pleasure/' Just that the Apostle says in our text in different words: It is not of him that wills, nor of him that runs, that is, who (of himself) accomplishes (his salvation), but of God that showeth mercy, that is, who grants to men the gift of His grace.
Here let me add an admonition: Let no one lose himself in speculation (on this point) whose mind is not yet sanctified, in order that he may not fall into abyss of terror and despair. Let him rather first purify (enlighten) the understanding of his mind by considering the wounds of Jesus Christ (whose blood flows with salvation for all sinners). This is theology in the most excellent sense of the term. Of this the Apostle writes in I Corinthians 2:6:
"We speak wisdom among them that are perfect." I myself am still a babe that requires milk and not meat (I Cor. 3:2); and so let everyone do who is a babe in Christ, as I am. The wounds of Jesus Christ, the "clefts of the rock" (Ex. 33:22), give us sufficient assurance (of our salvation).
The scripture saith unto Pharaoh, Even for this same purpose have 1 raised thee up, that I might shew my power in thee, and that my name might he declared throughout all the earth (9:17).
These words mean: I desired to show you that the power of deliverance lies alone in me and not in the ability, merit and righteousness of any other. For this reason I hardened you and freed Israel. This power he (the Apostle), illustrated before in the case of the two brothers, Esau and Jacob, namely, that it is the divine election of grace that saves, and that those surely will be saved who are elected. To this knowledge of divine grace no one would come, if God would not act (as is here shown), but would leave every one in his delusion and arrogant opinion that he possesses saving righteousness (hy his own merit); just as though he must be saved, because he runs, not because God had compassion upon him. Those who called themselves wise, became fools; those who called themselves righteous, became sinners; those who called themselves truthful became liars and vain. So God alone must be called righteous, faithful and good, according to Commentary on Romans 141
Psalm 8:9: "O Lord our Lord, how excellent is thy name in all the earth!"
The Elect are Surely Saved Through Faith in Christ Thou wilt say then unto me, Why doth he yet find fault? For who repliesthath resisted his will? Nay hut, O man, who art thou that against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay; of the same lump to make one vessel unto honour and another unto dishonour?
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, hut also of the Gentiles? As he saith also in Osee, 1 will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: for he will finish the work and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrah. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; as it is written, Behold, 1 lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. (9:19-33).
Thou wilt say then unto me, Why doth he yet find fault? (9: 19).
The Apostle quotes this question in the sense of those who contend against God in a wicked and arrogant way. Enraged Qat God), they murmer against Him as if He were a criminal, and indeed, as one who is on the same level as they. (The Apostle means to say):
Do you dare dispute with your Creator, defy Him, and judge Him?
Are you unwilling to yield to Him at least on one litde point?
Indeed, it is not a sin when in the spirit of reverence, humility and piety one would ask God: "Why hast thou made me thus" (9:20)?
Yes, even if under the extreme pressure of trials one would utter an impious ivord against God, he for that reason would not be
142 Commentary on Romans damned; for our God is not an impatient and cruel Lord, not even over against the wicked. I say this to comfort those who constandy are troubled by impious thoughts and are greatly alarmed about this fact.
Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another unto dishonour? (9:21)
St. Augustine writes in Chapter 99 of his Enchiridion: "The whole race of men is so greatly condemned in its radical apostasy by this righteous divine verdict that not a single person would do right to criticize God's justice, even though not a single one would be free in such a way that some are permitted to remain in their most righteous condemnation, in order that they, (the elect), might understand that the whole human race had deserved and to what
(punishment) the well deserved judgment of God would have to lead them, had not His unmerited mercy rescued them. Every mouth must be stopped (Rom. 3:19), and he that glories, must glory in the Lord (I Cor. 1:31)." These are great and important words, for they humiliate and terrify us greatly. Very aptly St.
Augustine shows us why the Apostle wrote these words, namely, to lead us to humility. The words are not written to cause us fear and despair, but to glorify (divine) grace and destroy our arrogance.
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction (9:22). The sense of this verse is: If it is true that God wishes to show His wrath and power, as He before told Pharaoh that he would, why, then, do you contend against His will? For you are the thing that He formed, and if a potter may form the clay (according to his will), how much more God, if He were willing to act in this way? So the word "God" here has the emphasis, as it corresponds to the word "potter" in the statement: "Hath not the potter power over the clay?" The conclusion is therefore from the lesser to the greater.
That he might make known the riches of his glory on the vessels of mercy, whom he had afore prepared unto glory (9:23).
God endures the reprobates (vessels of wrath) in order that He might make His elect fit for glory. He endures them, I say, by allowing them to glory in themselves, to have the rule and to deal
Commentary on Romans 143 with His elect according to their despotic will (as did Pharaoh).
Man through these words is made to recognize his condemnation and to despair of saving himself by his own powers; fox the thought that he has fallen in Adam would otherwise not trouble him. He hopes, yes, he arrogantly presumes to reestablish himself
(with God) by his own free will. But here he learns that grace alone raises him up before and above his free will.
Esaias also crieth concerning Israel (9:27). Let no one think that the Jews are rejected altogether, because Hosea has said: "I will say to them which were not my people, Thou art my people" (Hos.
2:23). This statement seems to say that God would call only the heathen as a "people" as the Jews were a "people." Against this understanding (misunderstanding) Esaias cries concerning Israel that God will call some out of Israel. He speaks of God in the sense as though He were willing to reject the whole people (of Israel), but He will leave a few as witnesses of His truth and promise.
Though the number of the children of Israel he as the sand of the sea, a remnant shall he saved (9:27). The term "remnant" is found frequently in (the writings of) the prophets. Thus in Isaiah 46:3 we read: "Hearken unto me, O house of Jacob, and all the remnant of the house of Israel." They were called the "remnant" because they were allowed to remain, as is clear from (the prophecy of) Isaiah; for while God gave the others up to perdition, He let them remain as the seed for another people.
For he will finish the work, and cut it short in righteousness.
(9:28). Almost the entire people (of Israel) were carnal and glorified in the flesh—(tlieir carnal wisdom and work-righteousness)
Therefore God does a work, which is finished and cut short, corresponding to the large number of carnal persons in Israel. It would not have been surprising had all been cut off; for all were children of the flesh and descended from the fathers according to their flesh (corrupt nature). Only the Lord allowed a seed to remain unto Himself. He adds, "in righteousness." In Isaiah 10:22 we read: "Though thy people be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness." It is strange that there should be decreed consumption— (tlie destruction of the wicked in Israel)—
144 Commentary on Romans that is finished and cut off, and yet also an overflowing with righteousness. But here it is accomplished: the promise of God overflowed with righteousness, yet at the same time it was cut off for almost all. In those in whom the promise was accomplished, it overflowed with righteousness, (namely, that of Christ unto salvation).
Israel, which followed after the law of righteousness, hath not attained to the law of righteousness (9.31). The work-righteous will never be justified, because they resist divine grace. But believers are justified because (hy faith) they accept (God's) grace.
As it is written, behold, \ lay in Sion a stumhlingstone and rock of offence: and whosoever helieveth on him shall not he ashamed (9:33). The righteousness of Christ becomes his who believes on Him; and the sin of him who believes on Him becomes that of Christ. Therefore, sin cannot remain on him who believes, just as man's sin could not remain on Christ. The Hebrew text reads: "He who believes, does not flee." This means that he who believes in Christ need not hurry away or flee, as he will not be terrified. The believer is afraid of nothing, but stands quiet and secure on a firm rock, as the Lord teaches in Matthew 7:24 ff. But he who does not believe will flee and yet cannot escape when he is hard pressed by tribulation and anguish and above all by (God's) judgment; for it is the punishment of the damned and their endless restlessness that they flee God and yet cannot escape.