I say (1) the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, (1) The third part of this epistle, which goes to the twelfth chapter, in which Paul ascends to the higher causes of faith: and first of all, because he purposed to speak much of the casting off of th... [ Continue Reading ]
For I could wish that myself were (a) accursed from Christ for my brethren, my kinsmen according to the (b) flesh: (a) The apostle loved his brethren so completely that if it had been possible he would have been ready to have redeemed the castaways of the Israelites with the loss of his own soul fo... [ Continue Reading ]
Who are Israelites; to whom [pertaineth] the adoption, and the (c) glory, and the (d) covenants, and the giving of the (e) law, and the (f) service [of God], and the (g) promises; (c) The ark of the covenant, which was a token of God's presence. (d) The tables of the covenant, and this is spoken b... [ Continue Reading ]
Whose [are] the fathers, and of whom as concerning the flesh Christ [came], (2) who is over all, God blessed for ever. Amen. (2) Or, "who is God over all, blessed for ever." A most manifest testimony of the Godhead and divinity of Christ.... [ Continue Reading ]
(3) Not as though the word of God hath taken none effect. For they [are] not all (h) Israel, which are of Israel: (3) He enters into the handling of predestination, by means of presenting an objection: How may it be that Israel is cast off, and that in addition we must also make the covenant which... [ Continue Reading ]
Neither, because they are the seed of Abraham, [are they] all children: (4) but, In (i) Isaac shall thy seed be called. (4) The first proof is taken from the example of Abraham's own house, in which Isaac only was considered the son, and that by God's ordinance: although Ishmael also was born of Ab... [ Continue Reading ]
(5) That is, They which are the children of the (k) flesh, these [are] not the children of God: but the children of the (l) promise are counted for the seed. (5) A general application of the former proof or example. (k) Who are born of Abraham by the course of nature. (l) Who are born by virtue o... [ Continue Reading ]
(6) For this [is] the word of promise, At this time will I come, and Sara shall have a son. (6) A reason of that application: because Isaac was born by the power of the promise, and therefore he was not chosen, no, he was not at all, except by the free will of God: by which it follows that the prom... [ Continue Reading ]
(7) And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac; (7) Another strong and persuasive proof taken from the example of Esau and Jacob, who were both born of the same Isaac, who was the son of promise of one mother, and were born at the same time, and not... [ Continue Reading ]
(For [the children] being not yet born, neither having done any good or evil, that the (m) purpose of God according to election might (8) stand, not of works, but of him that calleth;) (m) God's decree which proceeds from only his good will, by which it pleases him to choose one, and refuse the oth... [ Continue Reading ]
(9) It was said unto her, The elder shall serve the younger. (9) He proves the casting away of Esau in that he was made servant to his brother: and proves the choosing of Jacob in that he was made lord of his brother, although his brother was the first begotten. And in order that no man might take... [ Continue Reading ]
(10) What shall we say then? [Is there] (n) unrighteousness with God? God forbid. (10) The first objection: if God loves or hates without any consideration of worthiness or unworthiness, then is he unjust, because he may love those who are unworthy, and hate those who are worthy? The apostle detest... [ Continue Reading ]
(11) For he saith to Moses, I will (o) have mercy on whom I will have mercy, and I will have (p) compassion on whom I will have compassion. (11) He answers first with regard to those who are chosen to salvation, in the choosing of whom he denies that God may seem unjust, although he chooses and pred... [ Continue Reading ]
(12) So then [it is] not of him that (q) willeth, nor of him that runneth, but of God that sheweth mercy. (12) The conclusion of the answer: therefore God is not unjust in choosing and saving from his free goodness, such as it pleases him: as he also answered Moses when he prayed for all of the peo... [ Continue Reading ]
(13) For the (r) scripture saith unto Pharaoh, Even for this same purpose have I (s) raised thee up, that I might (14) shew my power in thee, and that my name might be declared throughout all the earth. (13) Now he answers concerning the reprobate, or those whom God hates who are not yet born, and... [ Continue Reading ]
(15) Therefore hath he mercy on whom he (t) will [have mercy], and whom he will he hardeneth. (15) A conclusion of the full answer to the first objection: therefore seeing that God does not save those whom he freely chose according to his good will and pleasure, but by justifying and sanctifying the... [ Continue Reading ]
(16) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? (16) Another objection, but only for the reprobate, rising upon the former answer. If God appoints to everlasting destruction, such as he wishes, and if that which he has decreed cannot be hindered nor with... [ Continue Reading ]
(17) Nay but, O man, who art thou that repliest against God? (18) Shall the thing (u) formed say to him that formed [it], Why hast thou made me thus? (17) The apostle does not answer that it is not God's will, or that God does not either reject or elect according to his pleasure, which thing the wi... [ Continue Reading ]
(19) Hath not the potter power over the clay, of the same lump to make one (20) vessel unto (x) honour, and another unto (21) dishonour? (19) Alluding to the creation of Adam, he compares mankind not yet made (but who are in the creators mind) to a lump of clay: who afterwards God made, and daily m... [ Continue Reading ]
(22) [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the (y) vessels of wrath fitted to (23) destruction: (22) The second answer is this, that God, moreover and besides that he justly decrees whatever he decrees, uses that moderation in execu... [ Continue Reading ]
And that he might make known the (z) riches of his glory on the vessels of mercy, which he had afore prepared unto glory, (z) The unmeasurable and marvellous greatness.... [ Continue Reading ]
(24) Even us, whom he hath called, not of the (a) Jews only, but also of the Gentiles? (24) Having established the doctrine of the eternal predestination of God on both parts, that is, on the part of the reprobate as well as of the elect, he comes now to show its use, teaching us that we ought not... [ Continue Reading ]
(25) As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. (25) Our vocation or calling is free, and of grace, even as our predestination is: and therefore there is no reason why either our own unworthiness, or the unworthiness of ou... [ Continue Reading ]
(26) 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: (26) Contrary to this, neither any outward general calling, neither any worthiness of our ancestors, is a sufficient witness of election, unless by faith and b... [ Continue Reading ]
For he will finish the work, and cut [it] (b) short in righteousness: because a short work will the Lord make upon the earth. (b) God chooses and goes about to reduce the unkind and unthankful people to a very small number.... [ Continue Reading ]
And as Esaias said before, Except the Lord of (c) Sabaoth had left us a (d) seed, we had been as Sodoma, and been made like unto Gomorrha. (c) Armies, by which word the greatest power that exists is attributed to God. (d) Even as very few.... [ Continue Reading ]
(27) What shall we say then? That the Gentiles, which followed (e) not after righteousness, have attained to righteousness, even the righteousness which is of faith. (27) The declaration and manifestation of our election is our calling apprehended by faith, as it came to pass in the Gentiles. (e)... [ Continue Reading ]
(28) But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (28) The pride of men is the reason that they reject their calling, so that the cause of their damnation need not to be sought for in any other place but themselves.... [ Continue Reading ]
Wherefore? Because [they sought it] not by faith, but as it were by the (s) works of the law. For they stumbled at that stumblingstone; (s) Seeking to attain righteousness, they followed the law of righteousness.... [ Continue Reading ]