Romans 9:9-13

For this is the word of promise To show that Isaac was a son of promise, (and so a meet type of those that should be begotten of God by the promise of the gospel through faith,) he cites the words of the promise in substance, by which Isaac was begotten and born. See Genesis 17:20; Genesis 18:10; in which places two circumstances are mentioned, the one of God's coming to fulfil his promise, in causing Sarah to have a son; the other of the set time when he would thus come; which plainly evince Isaac to have been a son of promise, conceived and born by virtue of that peculiar promise, which Abraham and Sarah believed, in order to his conception. At this time As if he had said, Even now, though thy body and Sarah's are dead, or at the time which I now appoint; I will come Will manifest my power, and she shall conceive, and have a son And he only shall inherit the blessing, and not whosoever is born of thee. Observe, reader, Isaac is not brought forward in this chapter as a type, or example, of persons personally elected by God from eternity, but as a type of those, how few or how many soever they may be, that shall be counted God's children, and judged meet to inherit his kingdom. And not only this, &c. And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, the latter of whom was chosen to inherit the blessing of being the progenitor of the Messiah, and other blessings connected therewith, before either of them had done good or evil The apostle mentions this to show, that neither did their ancestors receive their advantages through any merit of their own; that the purpose of God according to election might stand Whose purpose was to elect to superior blessings, particularly to church privileges; not of works Not for any preceding merit in him he chose; but of him that calleth Of his own good pleasure, who calls to the enjoyment of particular privileges whom he sees good. “Nothing can be more evident,” says Mr. Sellon, “to any one that considers the beginning and end of this chapter, than that the apostle is not speaking of the election of particular persons to eternal life, but of particular nations to outward church privileges, which duly used, through Christ, should be the means of bringing men to eternal life, and to higher degrees of glory therein than others should enjoy, who were not favoured with these privileges. Nor is God, the great Governor of the world, on this account, any more to be deemed a respecter of persons, than an earthly king, who takes some of his subjects for lords of his bed- chamber, and others for lower employments; since he will make them all, that behave well in their station, completely happy.” See his Works, vol. 2. p. 134. It was said unto her, The elder shall serve the younger Not in person, for Esau never served Jacob; but in his posterity. Accordingly the Edomites were often brought into subjection by the Israelites. But though Esau had served Jacob personally, and had been inferior to him in worldly greatness, it would have been no proof at all of Jacob's election to eternal life, nor of Esau's reprobation: as little was the subjection of the Edomites to the Israelites, in David's days, a proof of the election and reprobation of their progenitors. Add to this, that the circumstance of Esau's being elder than Jacob was very properly taken notice of to show that Jacob's election was contrary to the right of primogeniture, because this circumstance proved it to be from pure favour: but if his election had been to eternal life, the circumstance of his age ought not to have been mentioned, because it had no relation to that matter whatever. As it is written With which word in Genesis, spoken so long before, that of Malachi agrees; I have loved Jacob With a peculiar love; that is, the Israelites, the posterity of Jacob; and I have comparatively hated Esau That is, the Edomites, the posterity of Esau. But observe, 1st, This does not relate to the person of Jacob or Esau: 2d, Nor does it relate to the eternal state either of them or their posterity. Thus far the apostle has been proving his proposition, namely, that the exclusion of a great part of the seed of Abraham, yea, and of Isaac, from the special promises of God, was so far from being impossible, that, according to the Scriptures themselves, it had actually happened. And his intent herein, as appears from Romans 9:30, (which passage is a key to the whole chapter,) is evidently to show, that as God before chose Jacob, who represented the Jews, and admitted him and his posterity to peculiar privileges, above the Gentiles, without any merit in him or them to deserve it; so now, (the Jews through their unbelief having rejected the Messiah, and being justly therefore themselves rejected of God,) he had chosen the Gentiles, represented by Esau, to be his peculiar people; according to the prediction of Hosea, I will call them my people, &c., cited Romans 9:25, where see the note; and that without any thing on their part to deserve this favour. It was entirely free with respect both to them and Jacob, God's mercy and goodness preventing, not the endeavour only, but even the will of both. As, before Jacob either willed or strove for it, the blessing was designed of God for him; so, before ever the Gentiles sought after God, the blessings of Christ's kingdom were designed for them. Yet it does not follow that all who are called Christians, and enjoy outward church privileges, shall be finally saved, any more than it is to be concluded that all the Jews were saved before Christ came in the flesh, on account of their privileges.