A Paraphrase on the New Testament, Romans · Chapter 9
CHAP. IX.
1. I Say the truth in Chriſt, I lie not, my conſcience alſo bearing me witneſs in the holy Ghoſt: 2. That I have great heavineſs and continual ſorrow in my heart. 3. For I could wiſh that my ſelf were accurſed from Chriſt, for my brethren, my kinſmen according to the fleſh,
1, 2, 3. I am ſo far from ſaying all that I have ſaid in contempt of the Jews, or triumph over them in their miſery, that I proteſt as a Chriſtian, I lie not, my Conſcience bearing me witneſs, which is illuminated, and actuated by the Holy Ghoſt, that in the midſt of all my rejoycing in Chriſt, I have great heavineſs and continual ſorrow of Heart, for the ſin and miſery of the Jews, who are my Brethren and Kinſmen according to the Fleſh; yea, ſo great, that were my own miſery a means by which God would ſave their Nation, I could conſent to be deprived of my part of bleſſedneſs with Chriſt, and uſed as a curſed Man, for their Converſion, that all the Grace foredeſcribed might be theirs. (I ſay not that I do wiſh it, for it is no means to any ſuch end; but that I could wiſh it, if God had made it ſuch a means: Becauſe the happineſs of a Nation, and the Glory of Gods Grace in ſo many, is much better than my ſingle welfare, and if God had ſet them in competition, the beſt ſhould have been preferred.
4. 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: 5. Whoſe are the fathers, and out of whom as concerning the fleſh Chriſt came, who is over all, God bleſſed for ever, Amen.
4, 5. Who are the poſterity of Abraham, Iſaac, and Jacob, adopted of God to be to him a Holy Nation above all People of the Earth; who had the Ark and Temple, where God oft ſhewed his preſence by a Glory; and with whom the Covenant of Peculiarity was made and oft renewed: To whom God gave the Law from Heaven, and appointed all the Services or Worſhip therein commanded, and gave them the Promiſe of the Meſſiah and his Grace and Kingdom (though now they underſand them not:) The beloved Fathers were their Anceſtors, for whoſe ſakes they were firſt taken into this Covenant of Peculiarity; and (which is their greater Honour) Chriſt is of their Stock and Nation according to the Fleſh, in whom all Nations of the Earth are bleſſed, being himſelf over all, God bleſſed for ever. Theſe are their great and excellent Privileges.
6. Not as though the word of God hath taken none effect: for they are not all Iſrael that are of Iſrael; 7. Neither becauſe they are the ſeed of Abraham, are they all children; but in Iſaac ſhall thy ſeed be called.
6, 7. But what, doth it follow, that all Gods Promiſes to the Jews of a Saviour had taken no effect, becauſe the moſt of them believe not? for many thouſands of them are converted, beſides the Gentiles: And it is not all that were the Off-ſpring of Jacob, that God ever promiſed to ſave: but as he made the Promiſes to Abraham and Iſaac, and yet took not Iſhmael nor Eſau into the ſtate of Peculiarity, ſo he may diſtinguiſh of the Seed of their poſterity, as well as he did of theirs; without breaking his Promiſe to them. They are not all the Children of the Promiſe of Life, that are Abraham's natural Seed: Iſaac's Seed had the Pecularity; and ſo have now the believing part.
8. 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.
8. That is, They which are the Children of the Fleſh, are not as ſuch the Children of God, but only thoſe to whom he made the ſpecial promiſe of Grace and Glory; theſe are the ſeed of Promiſe indeed.
9. For this is the word of promiſe, At this time will I come, and Sarah ſhall have a ſon. 10. And not only this, but when Rebecca alſo had conceived by one, even by our father Iſaac,
9, 10. For the Promiſe plainly diſtinguiſheth of the Natural Seed, and is made to Sarah's Son, and not to Hagar's; to Jacob, and not to Eſau; and therefore, it is not to the Natural Seed as ſuch, and to them all.
11. (For the children being not yet born, nor having done any good or evil, that the purpoſe of God according to election might ſtand, not of works, but of him that calleth) 12. It was ſaid unto her, The elder ſhall ſerve the younger.
11, 13. For before the Children were born, or had done good or evil, (that God's purpoſe might ſtand, by which he choſe or preferred one before the other, not becauſe of the difference of their works, but by the abſolute Will of him that is the Lord of all, and may freely diſtribute his bounty as he pleaſe,) it was ſaid to her, The elder ſhall ſerve the younger, (as expreſſing Gods differencing power and purpoſe.)
13. As it is written, Jacob have I loved, but Eſau have I hated.
13. As the Prophet Malachi 1, 2, 3. ſaith of the Edomites and the Iſraelites long after, Jacob and his Iſraelites I have loved, and choſen into the Covenant of Peculiarity; but the Idumean Poſterity of Eſau; I have rejected out of that Privilege of Peculiarity, and have expoſed their Country to waſte and ruine; even as God preferred the Perſon of Jacob before Eſau's, who was the Firſt-born, and was rejected from the Birthright and Peculiarity:
14. What ſhall we ſay then? Is there unrighteouſneſs with God? God forbid.
14. But what, doth it hence follow, that God is unjuſt, for making ſuch an unmerited difference? Not at all.
15. For he ſaith unto Moſes, I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion.
15. For as he ſaith by Moſes, I will have mercy and compaſſion on whom I will; ſo, no doubt, but he may and doth as he pleaſeth, without giving us any reaſon but his Will, give his free gifts, with difference and diſproportion, to ſome that deſerve them not, paſſing by others: And if he call the undeſerving Gentiles, our Eye muſt not be evil becauſe he is good.
16. So then, it is not of him that willeth, or of him that runneth, but of God that ſheweth metcy.
16. So that the reaſon why the ſinful Gentiles, (or any unworthy ſinner) is called, while the Jews and other ſinners are leſt in their choſen unbelief and ſin, it is not becauſe that theſe ſinful Gentiles (or ſuch others) were firſt more willing, or more worthy by their previous ſeeking of Grace, but from Gods free differencing Grace and Mercy.
17. For the ſcripture ſaith unto Pharaoh, Even for this ſame purpoſe have I raiſed thee up, that I might ſhew my power in thee, and that my Name might be declared throughout all the earth.
17. And that he giveth not his free mercies equally to all, is proved in his words to Pharoah. As if he had ſaid, I well foreknew all thy ſin and obſtinacy, but I will ſerve the Honour of my Name by it all; for I have raiſed thee, and made thee King with this intent, to manifeſt my power in triumphing over all thy Rebellion, and to proclaim the fame of my works againſt thee, through all the Earth.
18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
18. So that, though as Rector he do equal Juſtice unto all, according to his Laws▪ and their Works, yet he hath two other Relations, even as our Lord or Owner, and as Benefactor, and according to theſe he is a free diſtributer of his undeſerved Mercies, and may do with his own as he lift, and giveth them arbitrarily in great inequality. He giveth his Mercy to whom and in what degree he pleaſe; and whom he will he leaveth in their wilful ſin, and even occaſioneth (though he cauſe it not) their obduration, by ſuch mercies and providential diſpenſations as he knows they will abuſe to harden themſelves in ſin.
19. Thou wilt ſay then unto me, Why doth he yet find fault? for who hath reſiſted his will?
19. It's like you will ſay, If this he ſo, why doth he find fault with Men, that want but what he will not give them, and are not what he will not make them? Doth not all this proceed according to his Will? If he would give them all his Grace, they would be better.
20. Nay but, O man, who art thou that replieſt againſt God? Shall the thing formed ſay to him that formeth it, Why haſt thou made me thus?
20. (Gods Laws and Governing Will which make Mans Duty, is reſiſted by ſin) but as to the Diſpoſing and Donative Will of God as our Owner and free Benefactor, can Man that is a dark and ſinful Worm, think himſelf meet to call God to account, and demand a reaſon of his free Gifts, why he giveth them to this Man and not to another? Dareſt thou thus diſpute with God, and ask a reaſon of his Will, which is abſolute, and the ſpring and reaſon of all created good. Hath the unformed Matter an antecedent right to any ſubſequent ſhape or uſe? and may it ſay, Why haſt thou made me thus, and not in a nobler form for higher uſe?
21. Hath not the potter power over the clay, of the ſame lump to make one veſſel to honour, and another to diſhonour?
21. The power that a Potter hath over his Clay, is incomparably leſs than God hath over Man: and yet none accuſeth him for making one Veſſel to ſerve at the Table, and another for a baſer uſe. As God had done thee no wrong if he had made thee a Dog or a Toad, and not a Man; ſo he doth thee none, if he give thee not that undeſerved abuſed Grace which he freely giveth to others that as little deſerve it.
22. What if God willing to ſhew hi wrath, and to make his power known, endured with much long-ſuffering the veſſels of wrath fitted to deſtruction?
22. Shall Man accuſe God, becauſe he reſolveth to ſhew his puniſhing Juſtice and Power on thoſe ſelf-hardening, wilful ſinners, who made themſelves Veſſels of wrath, and fitted to deſtruction, when he hath in long patience and forbearance endured them, while they abuſed Mercy?
23. And that he might make known the riches of his glory, on the veſſels of mercy, which he had afore prepared unto glory.
23. And becauſe he will make known the riches of his Glory in the felicity of thoſe whom he had freely made Veſſels of Mercy, and had by Grace prepared them for Glory.
24. Even us whom he hath called, not of the Jews only, but alſo of the Gentiles.
24. I mean, on all us that are true Chriſtians, both Jews and Gentiles, effctually called by his free Grace.
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. Which purpoſe of free Mercy to undeſerving ſinners he expreſſeth in Hoſea 2.23. ſaying, I will call them, &c.
26. 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.
26. And as the words, Hoſ. 1.10. ſhew, that God will call even unworthy outcaſts, and make them his People by free Grace.
27. 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.
27. Which differencing Grace, God expreſſeth even of the Iſraelites, Iſa. 10.32, 33. that of all their number, it is but a remnant that ſhall eſcape his Judgment, and return from captivity, ſignifying the like difference as to their Salvation by the Faith of Chriſt.
28. For he will finiſh the work, and cut it ſhort in righteouſneſs, becauſe a ſhort work will the Lord make on the earth.
28. Or the Conſumption decreed ſhall overflow in Juſtice; for the Lord God of Hoſts ſhall make a Conſumption, even determined in the midſt of all the Land, &c.
29. And as Eſaias ſaid before, Except the Lord of Sabaoth had left us a ſeed, we had been as Sodom, and made like to Gomorrah.
29. And that differencing mercy decreed to ſave a little remnant; the other words of Iſay prove, Except the Lord, &c.
30. What ſhall we ſay then? That the Gentiles which followed not after righteouſnes, have attained righteouſneſs, even the righteouſneſs which is of faith:
30. What ſhall we ſay then to this myſtery of Grace (the calling of the Gentile world, and the abſciſſion of the moſt of the preſent Nation of the Jews) which ſo much offendeth them? That the Gentiles, who lived in darkneſs and unrighteouſneſs, have attained Righteouſneſs (in reality and imputation) even that which is by Faith in Chriſt?
31. But Iſrael, which followed after the law of righteouſneſs, hath not attained to the law of righteouſneſs.
31. But Iſrael, who had Gods own Righteous Law, and truſted to be juſtified by keeping it, have not underſtood the True Law, and terms of Juſtification, nor have attained that Juſtifying Righteouſneſs to which their Law did point them.
32. Wherefore? Becauſe they ſought it not by faith, but as it were by the works of the law: for they ſtumbled at that ſtumbling-ſtone;
32. And wherefore have they not attained it? Becauſe they underſtood not that the Promiſe and Covenant of Grace was the very life and foundation, and end of the Law, by which they ſhould by faith have expected Juſtification, as Gods free gift to True Believers; but thought it muſt be had by the Righteouſneſs of their own Works, in keeping all the Ceremonies and Precepts of that Law: For Chriſt became to them a Stumbling-ſtone, in whom they ſhould have believed.
33. As it is written, Behold I lay in Sion a ſtumbling-ſtone, and a rock of offence; and whoſoever believeth on him, ſhall not be aſhamed.
33. As it is written, Iſa. 28.16. Behold I lay in Zion a Stone which many will ſtumble and fall upon, though it be the pretious Foundation-ſtone, and a Rock that many ſhall be ſplit upon, though that on which my Church is built; and whoſoever believeth on him, ſhall not be diſappointed nor aſhamed of his hopes.
So that the cauſe why Iſrael is caſt off, is not becauſe God ſent not his Son and Goſpel to them, nor invited them to believe, nor gave them evidence of the Truth of Chriſt, which was ſufficient to convince a well-diſpoſed mind; much leſs, becauſe he hindred them from believing, or becauſe he ſhewed mercy to the Gentiles; but becauſe by error they hardned themſelves againſt Chriſt, as not anſwering their Carnal erroneous expectations For though God would glorifie the riches of his Grace by Jeſus Chriſt, yet was it not his Will to reveal him in ſuch viſible Majeſty and Glory, as ſhould of it ſelf neceſſitate and force Men to believe in him: For then Faith would have been no Work of Tryal, nor fit for a Reward, but ſuch as the wicked and ſenſual might perform. But God would ſo reveal his Son, as that Faith might have ſufficient encouragement and help, and yet ſuch difficulties as might make it proper to honeſt Souls, and fit for a reward; ſo that thoſe that will be biaſſed by prejudice and worldly Intereſt, will ſtumble and fall on the Rock which they ſhould be built on; but to them that ſincerely truſt and obey him, he might be the author of Eternal Salvation, and be the Power and Wiſdom of God.
ANNOTATIONS.
1. THis Chapter is ordinarily miſunderſtood, 1. Becauſe Men obſerve not what it is that Paul is proving. 2. And becauſe they diſtinguiſh not God's Acts which he doth as an Owner and Benefactor, from thoſe Acts of Juſtice which he doth as Rector to Subjects under his Laws and Covenants. 3. And becauſe they diſtinguiſh not the Common Law of Grace made to fallen Mankind, from the Covenant of Peculiarity proper to the Jews.
1. Many think that Paul here giveth the Reaſon from God's meer Will and Reprobating Decree, why ſome are Unbelievers and hardned in Sin, and are not pardoned and ſaved, when others are. 2. And ſo they think, that God pardoneth, and juſtifieth, and ſaveth Men, without any Reaſon or Cauſe fetch'd from their different Qualifications, but meerly from his Will. 3. And they think, that Eſau was not onelyonly ſhut out from the Covenant of Peculiarity, but alſo from the Commoner Covenant or Law of Grace, and was hated to Damnation, meerly from the antecedent Will of God. But contrarily,
1. It is evident, that St. Paul is but proving and juſtifying God's free Mercy in calling the Gentiles, while he permitted the obſtinate part of the Jews to cut off themſelves by Unbelief, and wilfully rejecting Chriſt.
II. And that he ſpeaketh not at all of any arbitrary Inequality in his Rewards and Puniſhments, but only in his free Gifts; all Men ſhould underſtand, that God is to Man, 1. Our Owner. 2. Our Benefactor. 3. Our Rector. 1. As an Owner, he may do with his own as he will. 2. As our Benefactor, he giveth many things antecedently to his Laws, and many things beſides what he there promiſeth. And as a Lord and Benefactor, he diſtributeth his Gifts with incomprehenſible arbitrary variety; and none have cauſe to accuſe him for giving another more than them. He wrongs not the Stars, by not making them Suns; nor the Clouds, by not making them Stars; nor Men, by not making them Angels; nor Beaſts, in not making them Men, nor Worms, or Toads, by making them no better. And ſcarce two things in the World are like, without any diſſimilitude or inequality.
But when he hath made a Law, of Precepts, Prohibitions, Rewards, and Puniſhments, it is his Juſtice equally to perform them to all, according to their Qualifications and Titles. He pardoneth all Believers and none elſe: He glorifieth all that are juſtified and ſanctified, and none elſe: and giveth the Reaſon of the different Sentences, from their Qualifications and Works, Mat. 25. &c. which he doth not in his Gifts, as meer Benefactor. So that he doth not ſay, that the Reaſon why ſome are pardoned and ſaved, is not in him that willeth, and him that runneth; but the Reaſon why, of two ill-deſerving Perſons or Nations, one is overcome by decreed effectual Grace, and the other hath not that Grace that ſo overcometh his wilful Reſiſtance.
III. And when Paul ſpeaketh of Eſau being hated, the Text alledged meaneth no more but that the Edomites were expoſed to God's overflowing Puniſhments on Earth, and that Eſau was leſs loved than Jacob, and he and his Seed rejected from the Covenant of Peculiarity: But as it is certain that they were under that Law of Mercy made to Mankind in fallen Adam and Noah, ſo it is not ſaid in Scripture, that Eſau was damned or void of Saving Grace.
II. As to the Hardning of Pharaoh and others, it being agreed by all ſober Chriſtians, that God cauſeth not Sin, we need to debate it no further, Whether the ſenſe be, That he denieth them ſoftning converting Grace when they have forfeited it by wilful Reſiſtance, and ſo permitteth them to be hardned; or, Whether it be, that he doth thoſe good and righteous Acts which he knows they will be wilfully hardned by, as Occaſions and Objects: or both theſe.
Here is not the leaſt hint, that God damneth any, or decreeth ſo to do, meerly becauſe he will do it, without any Reaſon taken from their own Deſerts: Or, that he maketh ſome Men Sinners, or damneth them, meerly as the Potter differenceth his Veſſels of Clay: But only, that when all have deſerved to be forſaken and condemned, and he giveth Common Grace for their Recovery to all, why he freely giveth more, which ſhall be infallibly effectual, to ſome, rather than to others, when thoſe ſome were no better than the reſt.
It's ſaid by ſome School-men, That Mens Damnation is cauſed by Sin, but God's Decree to damn them is not, nor hath any Cauſe. But this muſt be more diſtinctly anſwered. By God's Decree to damn Men, is meant, 1. Either the Effects of his Will; 2. Or his Will it ſelf; 3. Or his Will as extrinſecally denominated from the Object correlated to it.
1. No doubt but Puniſhment, which is the Effect of his Will, hath a Meritorious Cauſe, in Mans Sin.
2. The Will of God, or his Decree, conſidered as in God, is nothing but his Eſſence, which hath no Cauſe; and is not in it ſelf called a Decree to damn Men.
3. The Denomination of God's Will from its relation to the extrinſick Object, hath objective Cauſe, the Object qualified.
Whoever truly repenteth and believeth, may be ſure of his Juſtification; and it's ſinful to doubt of it on pretence that God may condemn whom he will, when he hath told whom he will not condemn: And whoever is unregenerate and ungodly, may be ſure he is unjuſtified, and unpardoned, and in a damnable ſtate; for God hath aſſured us of this in his Word.