Commentary on Romans, Biblical exegesis 1 · Chapter 11 · Section 3 · Subsection 31
Quest. 30. Of the meaning of these words, The gifts and calling of God are without repentance, v. 24.
1. Erasmus interpreteth the word foreign, impaenitibilia, or as Augustine sometime rendreth the word, impaenitendo, things whereof he cannot repent him of that giueth them; But this were to make the gifts rather such, as cannot be chaunged, then to make God vnchangeable.
2. Ambrose hath a straunge interpretation, vnderstanding this to be meant onelyonly of those which are receiued by baptisme, of whom such exact repentance is not required: and Thomas also propoundeth this interpretation for one: But two things make againe this sense, both because here is relation vntounto God, that repenteth not, not vntounto man: and they are gifts, which are not here reported of, not sinnes, for which repentance is required of men: beside it is also vntrue, that men (if they be of yeares) are admitted to baptisme without repentance; the contrarie is euident, Matth. 3.8. where Iohn Baptist exhorteth to repentance and amendment of life, those which came to be baptised, and so doth Saint Peter, Act. 2.38. repent and be baptised.
3. Stapleton and Pererius hauehave found out here a new exposition, that God is said not to repent him, not that the gifts once bestowed, cannot be taken away, but because God hath no cause to repent him, for that though his gifts be taken from one, they with greater profite, are giuen to another: as the reiection of the Iewes, was the occasion of calling the Gentiles: but this straunge interpretation is verie impertinent to the Apostles purpose, who intendeth by this assertion, to prooue the certaintie of the calling of the Iewes; see the confutation hereof, Controv. 17. following.
4. For the better and more full explication of these words: this word poenitere, to repent, is taken two wayes: either properly, and so it signifieth a change of the minde and purpose; which wisheth a thing vndone, and not to be, which is: and in this sense, God cannot repent him of any thing which he hath done; nor of any gifts bestowed, no not vponupon the wicked: for howsoeuer they abuse them vngraciously, yet the Lord had reason to doe as he did: he that repenteth, either faileth in his counsell, not foreseeing all things, or in his power, not beeing able to effect what he intended: but God hath no defect or want, either in counsell or power: therefore properly he cannot repent: there is an other vse of this word, to repent, when it signifieth a chaunge, not in him that willeth and purposeth, but in the thing willed, and so God is said to repent, not that he chaungeth, but they change and alter, vponupon whom the gifts are conferred, and shewe themselues vnworthie of them: so here is a figure called a metonymie, when the effect is taken for the cause, repentance hers signifieth mutation and change, whereof repentance is the cause; and thus Haymo well expoundeth, poenitentia pro mutatione accipitur, repentance is taken for a change.
5. Neither are all the gifts of God without repentance, but such gifts as depend vponupon election: neither is euerie vocation vnchangeable, but onelyonly the internall and spirituall: God had chosen Saul to be king of Israel, and furnished him with excellent gifts: but they were onelyonly temporall: though he had a temporall election, to the kingdome, yet it followeth not that he was eternally elected; for God had foreseene and so decreed, that Saul should not continue in the kingdome, which was appointed vntounto Dauid: Haymo then here well expoundeth, sine mutatione sunt dona & vecatio Dei, &c. the gifts and calling of God are without repentance, as he said before, whom he predestinated he called, &c. not in such gifts and calling, as it is said, Many are called, but fewe chosen, &c. so the ordinar. and interlin. glosse doe well interpret, vocatio, id est electio, quae ab aeterno, the vocation, that is, election which was from euerlasting, is without repentance, that is, without change.