In this chapter he begins to remove the offences which might have diverted the minds of men from Christ: for the Jews, for whom he was appointed according to the covenant of the law, not only rejected him, but regarded him with contempt, and for the most part bated him.

2. That I have great sorrow, etc. He dexterously manages so to cut short his sentence as not yet to express what he was going to say; for it was not as yet seasonable openly to mention the destruction of the Jewish nation.

3. For I could wish, etc. He could not have expressed a greater ardour of love than by what he testifies here; for that is surely perfect love which refuses not to die for the salvation of a friend.

4. Who are Israelites, etc. Here the reason is now more plainly given, why the destruction of that people caused him so much anguish, that he was prepared to redeem them by his own death, namely because they were Israelites; for the relative pronoun is put here instead of a causative adverb.

5. Whose are the fathers, etc. It is indeed of some importance to be descended from saints and men beloved of God, since God promised to the godly fathers mercy with regard to their children, even to thousand generations, and especially in the words addressed to Abraham, Isaac, and Jacob, as we…

6. Not however, etc. Paul had been carried away by the ardour of his wish, as it were, into an excess of feeling, (in ecstasin) but now, returning to discharge his office as a teacher, he adds what may be viewed as somewhat qualifying what he had said, as though he would restrain immoderate grief.

7. But, “In Isaac shall thy seed be called.” Paul mentions this, to show that the hidden election of God overrules the outward calling, and that it is yet by no means inconsistent with it, but, on the contrary, that it tends to its confirmation and completion.

8. That is, They are not, etc. He now gathers from God’s answer a proposition, which includes the whole of what he had in view. For if Isaac, and not Ishmael, was the seed, though the one as well as the other was Abraham’s son, it must be that all natural sons are not to be regarded as the seed,…

9. For the word of promise is this, etc. He adds another divine testimony; and we see, by the application made of it, with what care and skill he explains Scripture.

10. And not only, etc. There are in this chapter some broken sentences, such as this is, – But Rebecca also, who had conceived by one, our father Isaac; for he leaves off in the middle, before he comes to the principal verb.

11. For when the children, etc. He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God.

12. The elder shall serve the younger See how the Lord makes a difference between the sons of Isaac, while they were as yet in their mother’s womb; for this was the heavenly answer, by which it appeared that God designed to show to the younger peculiar favor, which he denied to the elder.

13. 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…

14. 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.

15. For he saith to Moses, etc. With regard to the elect, God cannot be charged with any unrighteousness; for according to his good pleasure he favors them with mercy: and yet even in this case the flesh finds reasons for murmuring, for it cannot concede to God the right of showing favor to one and…

16. It is not then of him who wills, etc. From the testimony adduced he draws this inference, that beyond all controversy our election is not to be ascribed to our diligence, nor to our striving, nor to our efforts, but that it is wholly to be referred to the counsel of God.

17. For the Scripture saith, etc. He comes now to the second part, the rejection of the ungodly, and as there seems to be something more unreasonable in this, he endeavours to make it more fully evident, how God, in rejecting whom he wills, is not only irreprehensible, but also wonderful in his…

18. To whom he wills then he showeth mercy, etc. Here follows the conclusion of both parts; which can by no means be understood as being the language of any other but of the Apostle; for he immediately addresses an opponent, and adduces what might have been objected by an opposite party.

19. Thou wilt then say, etc. Here indeed the flesh especially storms, that is, when it hears that they who perish have been destined by the will of God to destruction.

20. But, O man! who art thou? etc. As it is a participle in Greek, we may read what follows in the present tense, who disputest, or contendest, or strivest in opposition to God; for it is expressed in Greek according to this meaning, – “Who art thou who enterest into a dispute with God?” But there…

21. Has not the worker of the clay? etc. The reason why what is formed ought not to contend with its former, is, that the former does nothing but what he has a right to do.

22. And what, etc. A second answer, by which he briefly shows, that though the counsel of God is in fact incomprehensible, yet his unblamable justice shines forth no less in the perdition of the reprobate than in the salvation of the elect.

23. That he might also make known the riches of his glory, etc. I doubt not but the two particles καὶ ἵνα, is an instance of a construction, where the first word is put last; (ὕστερον πρότερον) and that this clause may better unite with the former, I have rendered it, That he might also make known,…

24. Whom he also called, etc. From the reasoning which he has been hitherto carrying on respecting the freedom of divine election, two things follow, – that the grace of God is not so confined to the Jewish people that it does not also flow to other nations, and diffuse itself through the whole…

25. As he says in Hosea, etc. He proves now that the calling of the Gentiles ought not to have been deemed a new thing, as it had long before been testified by the prediction of the prophet.

26. I will call them my people which are not a people This is said with respect to the divorce, which God had already made with the people, by depriving them of all honor, so that they did not excel other nations.

27. And Isaiah exclaims, etc. He proceeds now to the second part, with which he was unwilling to begin, lest he should too much exasperate their minds. And it is not without a wise contrivance, that he adduces Isaiah as exclaiming, not, speaking, in order that he might excite more attention.

28. For I will finish and shorten the matter, etc. Omitting various interpretations, I will state what appears to me to be the real meaning: The Lord will so cut short, and cut off his people, that the residue may seem as it were a consumption, that is, may have the appearance and the vestige of a…

29. And as Isaiah had before said, etc. He brings another testimony from the first chapter, where the Prophet deplores the devastation of Israel in his time: and as this had happened once, it was no new thing.

30. What then, etc. That he might cut off from the Jews every occasion of murmuring against God, he now begins to show those causes, which may be comprehended by human minds, why the Jewish nation had been rejected.

31. But Israel, by pursuing, etc. Paul openly states what seemed incredible, – that it was no wonder that the Jews gained nothing by sedulously following after righteousness; for by running out of the way, they wearied themselves in vain.

32. Not by faith, but as it were by works, etc. As false zeal seems commonly to be justly excused, Paul shows that they are deservedly rejected, who attempt to attain salvation by trusting in their own works; for they, as far as they can, abolish faith, without which no salvation can be expected.

33. And every one who believes in him shall not be ashamed. He subjoins this testimony from another part for the consolation of the godly; as though he had said, “Because Christ is called the stone of stumbling, there is no reason that we should dread him, or entertain fear instead of confidence;…