An Exposition of Pauls Epistles, Letter 1 · Chapter 9
CHAP. IX.
THe sixth and last Confirmation remains, of free Justification by faith in Christ, and not of works, from EXPERIENCE; Partly of the rejected Israelites, who seeking after Righteousness by Works, did not attain it, or were not justified at all; Partly of the beleeving GENTILES, who being destitute of works, are justified by faith in Christ, without the works of the Law, whence it follows; that justification by Faith in Christ, without the works of the Law, onelyonly is true and solid.
Because hee saw this Argument liable to several cavils, hee is careful every way to fortifie it, and opens it in the three next Chapters.
There are three parts of the Chapter. In the first, four Objections are preve…ed against the Doctrine of the Apostle, touching the rejection of the Jews: In the answering whereof, hee exactly handles the doctrine of Predestination, to vers. 24. In the second, hee proves out of the Scriptures, the rejection of the Jews, and the calling of the Elect, of the Jews and Gentiles, to vers. 30. In the third, to confirm the Doctrine of Justification by Faith without works, hee produces the EXPERIENCE of the Jews, who seeking for Righteousness by works, are not justified; and the EXPERIENCE of the beleeving Gentiles, who being destitute of the pretence of works, are justified by Faith in Christ.
Vers. 1. I say the truth in Christ, I lye not, my conscience also bearing mee witness in the Holy Ghost,
In the first part of the Chapter, hee prevents those Objections, which might bee moved about the rejection of the Jews: The first Objection. Some might say, Paul, whatsoever thou shalt produce about the rejection of the Jews, seems to savour of that hatred wherewith thou hatest them. This Objection hee prevents, and rowles away the suspition, with seven Reasons.
The first Reason, I clear my self by an oath, that I speak the truth sincerely, without hatred or prejudice, as it becomes a man which is in Christ, acted and inspired by the Holy Ghost, in what hee speaks; which two witnesses (of the truth I shall speak) I attest with my own conscience.
Vers. 2. That I have great heaviness, and continual sorrow in my heart.
Reas. 2. Because my conscience bears mee witness, and the Spirit of Christ, who searcheth the hearts, how sorrowful I am, and how much I am troubled for the rejection of my Nation.
Vers. 3. For I could wish that my self were accursed from Christ, for my Brethren, my Kinsmen according to the flesh.
Reason 3. Because so great is my love towards the Iews, that if it might bee, I would redeem their ruine, with the loss of my own salvation; and truly, I could wish to bee as an accursed thing, (separated from Christ) out of an eager desire of their salvation, and the glory of God, if by any means the Jews might bee saved, who are now separated from Christ. With so great zeal was hee carried out to the glory of God, and the salvation of so many thousand souls, that hee did not think his own salvation to bee compared with the salvation of so many Myriads.
Kinsmen] Reason 4. Because I am bound to love them as my Kinsmen, and Brethren according to the flesh, which I do from my soul.
Vers. 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.
Reason 5. Because I am bound to honour the people of the Iews, because of the priviledges wherewith God hath dignified them: Seven hee reckons up; whereof the first is, That the Israelites are pa…takers of the honor, which the Name of Israel (divinely imposed upon the Patriarch Iacob) brought with it. Secondly, the Adoption into the people of God, before other Nations. Thirdly, the presence of the glory of God in the Ark, and other representations. Fourthly, that God had entred into Covenant with them. Fiftly, that the Law was especially given to them. Sixthly, that the Worship of God was set up amongst them. Seventhly, that to them in special the Promises were made.
Vers. 5. Whose are the Fathers, and of whom, as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Reason. 6. Because of their Progenitors, Abraham, Isaac, and Iacob, I think it fitting to magnifie them.
Reason. 7. Because of this people, Christ was born, according to the flesh, who in the unity of his person, is true man, and true God, blessed for evermore, and eternally to bee celebrated, to whom wee all say, Amen. Which Lord whoever honors, cannot maliciously detract from that people, whereof according to the flesh, hee came. Therefore there is no reason that any man should suspect mee in those things which I speak of the rejection of my Nation, or shall say.
Vers. 6. Not as though the Word of God hath taken none effect, for they are not all Israel, which are of Israel.
The second objection; Some might say, But if the Iewes bee accursed from Christ, as thou teachest, the Word of God is of no effect, and the promise of Grace made to the Israelites is void, when God said to Abraham, I will bee thy God, and the God of thy Seed.
Hee answers, Although the Nation of the Jewes, for the most part is rejected, yet it cannot bee that the Word of God should fail, or the promise should bee void. The reasons of this answer are six.
The first reason, Not all that were born of Israel the Patriarch, according to the flesh, are true and elect Israelites, or the elect people Israel, to whom the promise of Communion with God is made: Therefore although many born of the Patriarch Israel, are rejected, it follows not, that the Word of God, or the Promise of God should fail, because it is fulfilled in the Elect.
Vers. 7. Neither because they are of the Seed of Abraham, are they all children, but in Isaac shall thy Seed bee called.
Reason 2. Neither doeth it follow, because the Jews are the Seed of Abraham according to the flesh, therefore they are all children, or in a Scripture sense, that promised Seed: For so the Ishmaelites should bee reckoned the Seed of Abraham, contrary to the Scripture which restrains the right of sons to Isaac and his family, saying, In Isaac shall thy Seed bee called: Therefore although the Jews for the most part are rejected, it does not follow that the Promise should fail.
Vers. 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.
Reason 3. The children of the flesh are to bee distinguished from the elect children of God: For this God intended, when Ishmael was secluded, hee called Isaac the Seed of Abraham, to wit, the children of the flesh of Abraham, not that they were all the elect children of God▪ but only the children of the Promise (or those whom God out of his grace, did appoint to make children of the Faith of Abraham with Isaac,) were the children of God, and the Seed to whom the promise was made: Therefore although▪ the Jews are rejected, which are now alive for the most …, it does not follow that the promise is of no effect.
Vers. 9. For … the word of promise, At this time will I … Sarah shall have a son.
Reason 4. Confirming the former, The word of promise, (which is this, At the very same time will I come, and Sarah shall have a Son) The word of promise, I say, (shewing that Isaac, not by any priviledge after the flesh, but born by virtue of the Divine Promise) proves that the Blessing was given not to the Seed after the flesh, but to the elect Seed, raised up by grace: Therefore, although the Jews are rejected for the most part, it follows not that the promise is null, because there remain Elect, which are heirs of the Promise.
Vers. 10. And not only this, but when Rebecca also had conceived by one, even by our Father Isaac,
Reason 5. After this manner; not only the former examples shew that all the children are not the true Seed, to whom the promise is made, but also more clearly, the example of Rebecca, who conceived Twins of the same Isaac our Father, viz. Esau and Iacob, whereof one only was truly a son, to whom the Promise of the Blessing was made: Therefore it follows, that some Seed of Abraham may bee rejected, and yet the Promise not bee void, but abide firm, and bee fulfilled in the Elect Seed.
Vers. 11. (For the children being not yet born, neither 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.
Hee unfolds this difference of the Seed, or of the chusing some, and rejecting others, from their causes, to wit, that it depends not upon works good or bad in the creature, but upon the meer good pleasure of God calling. For the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, [or mans merits] but of him that calleth, or solely upon the Will of God that calls; It was answered to Rebecca, concerning her Twins, upon all accounts now equal, that it should bee, that the Blessing under the type of the Birth-right, or Dominion, should accrew to the younger, but the Curse; under the type of Servitude, to the elder. Hence,
Reason. 6. The purpose wherein God hath determined concerning every man, according to the Decree of Election, abides firm, not depending upon any of mans works, but upon the meer and most free pleasure of God, calling whom hee will, as from the answer given to Rebecca, it appears, touching the twins not yet born: Therefore these, or those Jews being cast off, the Promise of God might abide firm to the rest.
Vers. 13. As it is written, Jacob have I loved, but Esau have I hated.
Reason 7. Confirming and explaining the former; God loves some (of those which are every way alike) from eternity, and in time makes his love appear: and some hee hates▪ and in time shews that hee hates them; as in the example of Iacob and Esau it appears, Malac. 1.2. Therefore the Jews in part rejected, make not void the promise of God.
Vers. 14. What shall wee say then? is there unrighteousness with God? God forbid.
Hence ariseth a third Objection, If God chuse and love some, every waies alike and equal, and hates others passing them by, what shall wee say? Is there not injustice (or unrighteousness) with God, who does not deal equally with those that are in the same condition? The Apostle answers with abhorrence, God forbid.
Vers. 15. For hee saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion, on whom I will have compassion.
Hee gives an account of his denial, first in Election, then in Reprobation: from which grounds being granted, hee draws conclusions: The reason why there is no unrighteousness in Election, is this: Because it is the most supream and free pleasure of God to exercise his mercy: hee hath free power to do what hee will with his own, as it appears out of the Word of the Lord to Moses, Exod. 33.19. Therefore there is no unrighteousness in God, seeing that in Election hee does with his mercy what hee will.
Vers. 16. So then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
From hence hee draws a conclusion, to this sense, If the sole cause of shewing forth divine mercy and goodness, bee the most free pleasure of God, then the cause thereof is not in mans will, or pleasure, nor actions or good works, but alone in God: It is not of him that willeth, saith hee; Therefore it is not from mans free will. It is not of him that runneth, saith hee; Therefore it is not from humane indeavours and actions, that any one is loved, chosen, or obtains mercy and the blessing; and by consequent it solely depends upon God that shews mercy.
Vers. 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 bee declared thoroughout all the earth.
In the second place hee gives an account of Reprobation, why there is no unrighteousness in that, from the mo… holy end of Reprobation: Because Reprobation tends to the illustrating the glory of God, as it appears out of the Scriptures speaking of Pharaoh, whom God raised up for this very end, that his Name might bee glorified in him: Therefore there is no unrighteousness with God reprobating whom hee will.
Vers. 18. Therefore hath hee mercy, on whom hee will have mercy, and whom hee will, hee hardeneth.
Hence hee draws a Conclusion common both to Election and Reprobation: That the cause of Reprobation and Election is to bee sought onelyonly in the most free and holy Will of God, who most freely, and without unrighteousness, hath mercy on whom hee will, and most freely without unrighteousness, after most holy wayes hardens whom hee will.
Vers. 19. Thou wilt say then unto mee, Why doth hee yet finde fault? for who hath resisted his will?
The fourth Objection, arising out of what went before, If God hardens whom hee will, then hee undeservedly reprehends those that are hardened in their sins; and by consequence, undeservedly punishes, because no man can resist his will.
Vers. 20. Nay but, O man! who art thou that thou repliest against God? shall the thing formed say to him that formed it; Why hast thou made mee thus?
The Apostle gives a fourfold answer to this Objection, Because in such disputations carnal and corrupt reason pleaseth it self. The first Answer is to the person of the Objector; Nay but, O man! who art thou that replyest against God? In which words hee shews two things; First, That this Objection is made by a corrupt man, who by nature is a lyar, and from his own free will a sinner, whose conscience might stop his mouth, from speaking against God; Who art thou, O man!
The second is, That hee against whom the Objection is made, is God, whose waies to us are past finding out, yet alwaies holy, even then when the reasons of his Counsel least of all appear to us, who are of a short understanding: Who art thou that repliest against God?
The second Answer is from the absolute authority of God over his Creatures, in the words of Isaiah 45.9.110 unto him that striveth with his Maker, let the potsheard strive with the potsheards of the earth, shall the Clay say to him that …ashioneth it, what makest thou? By which answer the Apostle shews this objection to bee contrary both to Scripture, and sound reason (because it intrencheth upon the absolute and unlimited right that God hath over the Creatures) and therefore the curse and woe is pronounced upon all that after this manner dispute against God, Vers. 21. Hath not the Potter power over the Clay, of the same lump to make one Vessel to honour, and another unto dishonour?
The third Answer is propounded by way of comparison of the power of God over men, with the power of men over other creatures, after this manner. As much power as man hath over any creature of God, so much hath God over man, whom hee hath created: But man hath power of the same mass of Clay, to make one Vessel to honour, another to dishonour, according as hee please: Therefore God may, of the mass of man-kind, fashion some to honour, others to dishonour, as hee please; and by consequence, unrighteousness is not to bee objected against God, in the matter of Election and Reprobation.
Vers. 22. What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the Vessels of wrath fitted to destruction:
The fourth Answer, not onelyonly freeing God from all unrighteousness in this his free choice of some, and the reprobation of the rest, but also shewing the wisdome, and exact justice, in this whole business, that neither the Reprobate can complain of unrighteousness, nor the Elect glory in their merits. The force of the answer (by way of question) to touch the consciences of men the more sharply, is urged thus. What if God willing to shew his wrath, or his vindicative justice, and would make known his power, in the execution of his justice (which was most just) hee hath indured with much patience the vessels of wrath, by their own wickedness, fitted to destruction, before he would give up their deserved condemnation to execution? What is here I say, that common reason can reply against God? what is here, which any man may not commend in this Counsel of God? Thus the matter was in the casting off the Jews, whom God rejected not from the grace of the Gospel, until they had refused the grace of Christ, and abused much gentleness and lenity; which Righteousness, in the execution of the decree, frees God from all unrighteousness, in making the difference; seeing that hee executes no otherwise than hee hath decreed.
Vers. 23. And that …ee might make known the riches of his glory on the Vessels of mercy, which hee had afore prepared unto glory?
A question yet depends, therefore wee must repeat, What if God, that hee might render the riches of his glorious grace more illustrious, towards the Vessels of mercy whom hee hath prepared unto glory, will have his wrath and power manifested in the just destruction of the vessels of wrath? what is there in this decree that any one can blame, in the execution whereof there is so much Righteousness, and wisdome, and goodness manifested?
The second Part.
Vers. 24. Even us whom hee hath called, not of the Jewes onelyonly, but also of the Gentiles.
The second part of the Chapter, wherein that hee might satisfie all, concerning the calling of the Gentiles, and the casting off the Iews, and strengthen the Faith of the Romans, that they might not bee offended with doubtful thoughts of Reprobation.
First, hee applies the Doctrine of Election to the Christian Jews and Gentiles, whose election and future glorification God had made manifest by their effectual calling to Faith in Christ.
Vers. 25. As hee saith also in Hosea, I will call them my people, which were not my people: and her beloved, which was not beloved.
26. And it shall come to pass, that in the place where it was said unto them, yee are not my people, there shall they bee called the children of the living God.
Secondly, hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver. 23. after this manner; Those that were not my people, I will effectually call, or make them my people, and they that were not indued with the gifts of my grace and love, shall partake of the same, Chap. 1.10. to this purpose; The Gospel was preached in Greece, Italy, and other places among the Gentiles, (where they lived that were alienated from the Covenant of God) that they might bee effectually called the children of the living God, or the Elect should bee converted to the true Worship of God.
Vers. 27. Esaias also cryeth concerning Israel, Though the number of the children of Israel bee as the sand of the Sea, a remnant shall bee saved.
28. For hee will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth.
29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, wee had been as Sodomah, and been made like unto Gomorrah.
Thirdly, hee proves the rejection of the Jews to bee fore-told, by the testimony of Isai. 10.22. crying out on this manner; Although the people of Israel, according to the flesh, after the promise of God, should bee so multiplyed, that they might bee compared with the sand which is on the Sea shore, yet a remnant only, i. e. a very few▪ shall bee saved; but a multitude shall bee rejected, and perish, ver. 27. For God after much abuse of his lenity, will in short time end his controversie with that people, following the exactness of Justice: because God determined quickly to execute and compleat his severity in casting off that people. And Chap. 1. ver. 9. the same Isaias foretold, Except the Lord of Hosts had left to the people of Israel a very small remnant, in which the promised blessings should bee fulfilled, wee should have been wholly consumed and destroyed, as Sodom and Gomorrah.
The third Part.
Vers. 30. What shall wee say then? that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith:
The third part of the Chapter, wherein the Apostle opens this, as his scope to what went before, that the experience of Believers among the Gentiles, and of Justiciaries among the Jews, might confirm his former Doctrine of Justification by Faith, and not of Works. The first part of the experience touching the Gentiles, is this, The Gentiles (saith hee) which did not follow after the righteousness of works, attained true righteousness, viz. that righteousness which is by Faith: Therefore that is the only ground of Justification, which is by Faith, and not of Works.
Vers. 31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
The other part of the experience, is of the unbelieving Jews; The Israelites (saith hee) followed after the law of righteousness, that they might bee justified according to that, but attained not that righteousness which is by works, because righteousness by the Law is impossible▪ Therefore Justification is not by Works, or according to the Law, but of Faith.
Vers. 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.
That hee might further make use of this experience, hee enquires after the cause, why the Jews that followed after the Law, did not attain to righteousness: By way of answer, hee assigns a threefold cause: The first is, because they did not seek after righteousness by Faith, which is the only ground of Justification.
Another cause, in as much as they sought after righteousness by works, which way is impossible, not only because no man could perfectly observe the Law, but also because good works, which the followers after legal righteousness, without Faith perform, are not worthy the name of good works, they have only the shew of good works, and they that affect Justification thereby, fondly desire to bee justified, as it were by works, or a shew of good works. The third cause, because they knew not Christ, by reason of his humility, and the infirmity of his flesh, in whom they should believe, that they might bee justified, but despised him, and to their own destruction set themselves against him, stumbling at him, as at a stumbling stone.
Vers. 33. As it is written; Behold, I lay in Zion a stumbling stone, and rock of offence; and whosoever believeth on him shall not bee ashamed.
Both parts of this experience hee confirms from the Prophets prediction, Isai. 8.14. and 28.16. after this manner: Behold I will lay (saith God) Christ in the Church, whose beginning is out of Zion, a tryed stone, a rock of offence (as the incredulous Jews have experienced) and whoever believeth in him, in the expectation of him, that is, in his righteousness and life eternal, hee shall not bee frustrated, as the believing Jews have found by experience: And thus the Apostle hath firmly proved that wee are justified by Faith.