Chapter 9
Chapter 9 An entirely new discussion is begun. Although he at times repeats and interweaves the doctrine of justification, he chiefly treats two other matters:
Who truly are the people of God (or which is the true church), and the calling of the Gentiles.
The Jews were objecting that the promises had not yet been fulfilled; they contended that the Christ had not yet appeared. For they were arguing thus: The people must receive the promises when Christ comes, but the people have received nothing, so the promises have not yet been fulfilled, neither has the Christ appeared. They proved the minor premise by saying that ''the people" signifies not just a certain few, as though they were inciting a rebellion, but it signifies the princes, the priests, the learned, the good, and the most flourishing part in the respective state. And in the Jewish state the princes, the priests, and the chief part of the people did not feel that they had things better. Rather, the entire state was falling down more and more. Therefore, they judged that they certainly had not been helped by Christ. The weak were greatly moved by this argument. The apostles contended that the promises had been fulfilled and the people had been saved, but the others on the contrary objected that the apostles were a small number of seditious men who were not the people. To overcome this argument, Paul has to dispute about this offense of fewness and distinguish the people of God from those who just have the title. This teaching is also useful.
There are at all times two bodies of the church, the one of the true church, the other of the one that has the title but which persecutes the true church. The church which bears the title has great authority, great power.
Therefore, lest the weak be deceived, it is necessary that the godly be fortified against this external appearance in order that they may understand which is the true church, who are the true people of God.
It is also now being argued: The church cannot err; the assembly of the bishops and-priests and of their adherents is the church. Therefore, this assembly cannot err. They prove the minor premise by the fact that for many centuries these alone were in the ministry of the Word; they have the examples of the fathers, etc., so they are the church.
Here it is necessary to show that although they hold the position of the ministry, they do not have the ministry of the Gospel if they teach wicked
Commentary on Romans things, and neither are they the church. It is not a small offense that this highest honor—the title of church—is taken away from popes, princes, and all the most beautifully ordered clerical estate, and to confer this august title on a few who are poor and calamity-ridden, and who indeed seem to be rebelliously shouting against the ordinary form of the church. By this offense many are being scared away from the Gospel and from the true church.
Therefore people must be taught about the election, that the true church is not any and every crowd, but those who are elected and called to the Gospel, who retain the true Word of God and fight for it against the wisdom and power of the world.
That is the occasion for Paul's discussion here. For the Jews were pressing these two arguments, that they were the people of God, and unless things were better for the entire Jewish state, the promises had not yet been fulfilled.
Similarly, because they are the seed of Abraham, the promise does not pertain to the Gentiles.
Here Paul opposes a contrary statement, that the people of God is a certain multitude chosen through mercy, called through the Gospel, and sanctified through the Holy Spirit. The people of God are not made by fleshly propagation and the worship of the Law. This is the sum and substance of the statement, and the principal proposition. Therefore, he is speaking of the effect of the election, that the true church has been elected through mercy, and he takes away two causes, fleshly propagation and the Law.
He is here disputing about predestination, about the freedom of the human will, and about certain other matters—the general and the special activity of God, and contingency. It is useful to consider the things which are said about such great matters, but those things are to be chosen piously and in the fear of God, since they are taught in the Scriptures, have the testimony of received and approved writers, and are profitable for consciences. Therefore we shall compare a certain few briefly.
First: The writers do not disagree about the reprobation of the wicked, but all confess that the cause of reprobation in those who are damned is their wicked will and their sins. However, in the matter of the cause of the predestination or election of those who are to be saved, they do not speak in the same way.
The more recent scholastics, following only human judgment, said that merits or the good works of human free will are the cause of election. This imagination had its origin in ignorance of the Gospel. Because they thought that a person is justified on account of his own worthiness, merits, or fulfillment of the Law, and likewise they thought that the Law was being fulfilled, they patched on this imagination that those who were to be saved were elected on account of their fulfillment of the Law. But the Gospel declares that no
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one satisfies the Law; therefore it takes away merit, so far as justification and Salvation are concerned. And it teaches that men are accounted righteous through mercy, because of Christ, not because of their own worthiness. Therefore one's own worthiness, merits, or fulfillment of the Law are not causes of the election.
The other understanding is that the mercy of God is the cause of election, as Paul clearly teaches here and elsewhere: If it is of works, it is no longer of grace [cf. Rom. 11:6]. For the church is not dependent on human counsel, or on human powers, but God in Christ loved and chose those who are to be saved.
Here two questions about election torment the mind. The first is about worthiness or merit. The mind argues: If I were worthy, sufficiently pure, or had merited well, I would declare that I also would receive mercy and the other benefits which have been promised. This trial arises from the judgment of the Law, which requires worthiness and merits. Here it is very useful to hold fast to the teaching of the Gospel about gratuitous mercy. The Gospel of gratuitous mercy is proclaimed not to drive minds to despair, but in order that it might be a remedy for our mistrust and despair. And mercy is shown not in order that we might do nothing, or so that we might not accept the Word, but in order that our worthiness might be taken away and that the benefit of God might be certain.
The other cause of unrest comes from particularity. Because we hear that mercy is the cause of election, and that few are elected, we experience even greater anguish and wonder whether God shows partiality. Why does he not have mercy on all? To this attack also there should be opposed the universal promises of the Gospel, which teach that God offers salvation to all on account of Christ, and gratis, according to the passage: **'The righteousness of God through faith in Jesus Christ on all and over all'? [Rom.
3:22]. And elsewhere:
'"'The same Lord of all is rich toward all'' [Rom.
10:12]. Likewise: ''Everyone who will call on the name of the Lord... ."'
[Rom. 10:13]. These universal statements must be opposed to the temptation stemming from particularity. Thereafter we must declare that one must not judge about the will of God from reason without the Word of God. Likewise, just as about justification, so also about election, one must not judge from reason or from the Law, but from the Gospel.
When we wonder: If merits make no difference, then why is not mercy shown to all? I answer: As far as the Word and the promise are concerned, we must hold fast to universality. But not all attain the benefits because very many resist the Word. And it is evident that resistance is an act of the human will, because God is not a cause of sin.
If we speak for the benefit of the conscience according to our judgment,
Commentary on Romans let us say as we say about justification: That those who believe are righteous, so the elect do not resist the calling, but believe the Gospel, and do not in the end reject it. Nevertheless, it must be held in the meantime that to believe and not to resist are results which come about when the Holy Spirit impels.
I am speaking about our judgment, which does not search out the hidden majesty without the Word, but looks at the God who calls through the promise and apprehends his will in the Word, which is universal. Thus Paul says
[Rom: 9:16]: ''It is not of him who wills and runs, but of God who has mercy,' that is, mercy is indeed the cause of election, not our willing and running. Nevertheless, these things are done in the will and in running, not in resisting.
1-5. I tell the truth in Christ Jesus Now I come to the text, in which we establish this as the aim: it teaches that one must distinguish the true and elected church from the one which has the title and the fleshly prerogatives. This is a necessary teaching against the magnificent show which the false church puts forth, namely, its antiquity, the examples of the fathers, and the consensus of the crowd. When these things meet our eyes, let us distinguish the churches, as Paul here distinguishes the people of God. The true people has been elected through mercy; it is the people which has the Gospel.
But the Jews contended that they were the people of God because they were descendants of Abraham, had the law, the fathers, examples, and miracles. From this they reasoned as follows: Christ has not yet come, because when Christ comes he will save the people; the people has not been saved, but a certain few seditious persons boast they have been saved. Therefore
Christ has not yet come.
Here Paul responds to the minor premise and teaches that the people had been elected through mercy, not on account of fleshly prerogatives or because of the Law. If the discussion of Paul is to be referred to this understanding, it will be easier, and it can be transferred to our use in order that we may learn which is the true church.
Paul begins with a very serious complaint, in which he testifies that he is grieved by the destruction of his race. All holy persons suffer intense grief when they consider that so great a multitude of persons is being damned, and wonder at this secret counsel that the church is such a tiny crowd, weak and downcast. Chiefly it was a matter of grief to persons born in this people that this race should be rejected, since the fathers and the prophets came from it.
Here let us ponder Paul's argument in order that we may learn to fear God.
If God did not spare those who were descendants of the fathers and of the
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prophets, about whom the promises openly spoke, how much less will he spare the Gentiles.
6a. Not however that the Word of God has failed Correction: Although I deplore the destruction of the race, I do not command anyone to despair. Rather, I exhort all to believe. For my thinking is not that none of the Jews could be saved. Rather, the promise still pertains to us, nor is it void. Would that you would believe the promise, for as many as do, will be saved.
6b. For not all who are of Israel This is the chief proposition in which he answers the objection concerning which is the true people of God.
The Jews contended that they were the people of God, that they were the church, and that the promises pertained to them alone. Paul responds that the elect are the people of God, and he distinguishes the true people from those who have the title. The true church must be distinguished from that kingdom which has the title but which makes war against the true church.
Paul states the proposition clearly: The sons of God are not made by fleshly propagation, not by natural gifts or merits, but by the election of God.
In order to clarify this statement, he leads us to the Scripture so that we may see how God at all times separated some by his election. God did this to prepare a church and to show that the church does not come into being by human counsel. If sons were made by nature or merits, there would have been no need for God to separate the son of his promise from the rest.
The Chaldaeans and the Egyptians were not inferior to Isaac in natural gifts or merits. Alexander, the Macedonian, Fabius, and Scipio were better endowed with natural gifts than we, and yet they did not have the Gospel.
Therefore, the church is by election, not by natural gifts or merits.
7-11. But in Isaac your seed shall be called He applies this passage about Isaac to this understanding. The first proof of the proposition is this: He is the son whom God chose for himself by his promise, and he separated him from the sons of Abraham, sons of God are made by election. These things do not impress us sufficiently because of the brevity of the words, although they contain a most important teaching, namely, that the church does not come into being by human counsel, by natural gifts or merits, but by divine election and promise.
Commentary on Romans 12-13. Not as a result of works, but as a result of him who calls
The second proof: Jacob becomes a son not on account of works, but on account of the one who calls. Therefore, sons of God are made by election, not by gifts or natural merits, or by the Law.
14-16. Is there injustice with God?
But Paul sees that these things are far too high for human reason to perceive. Therefore he interrupts himself, and puts forth and refutes a common argument which must come into the mind of all sane people. If Esau and Jacob are equals, then God should have chosen or rejected both, because a just judge renders equal things to equals. Paul refutes this in this way: Equal things are to be rendered to equals when a debt is paid. In the case of a gift or when something is done through mercy, there is no need to render equal things to equals.
Thus also Christ, in the parable about those brought into the vineyard, shows that through mercy equal things are given to persons who are not equals.
In accord with this understanding this saying is cited [Rom. 9:15; cf. Ex.
33:19]: "*I will take pity on whom I will take pity,'' that is, on whom it seems good to me to take pity, as if he said: *'Salvation comes by mercy, not through a debt."' And he attaches the conclusion [v. 16]: "'It does not depend on anyone's willing or running, but on God who takes pity."" This statement testifies that men are chosen and called through mercy in order that they may will and run.
Earlier he cited statements about mercy and showed that mercy is the cause of election, and that the people of God are truly that church of the elect.
Now, on the other hand, he adds testimonies and a discussion about the reprobate, that there is a certain crowd of reprobate persons whom God permits to exist in order that in time of persecution the glory of the Gospel may be more clearly visible. He says this in order that we may be fortified against the offense of the crowd, and should not think that one must follow the example! of the crowd.
Gamaliel sees that the greater and more prominent part of the people are still enemies of the Gospel. Therefore, he thinks that he also must remain in this assembly. So also now, innumerable persons judge about the church which arrogates the title of church to itself. Paul draws us away from these judgments and reminds us that few are chosen to be the church, and that there is a very great multitude of the reprobate who make war against the Gospel.
' The text here has exemptum. The context clearly calls for exemplum. Our 1540 edition has exemplum.
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17. I raised you up for this very thing He quotes the history of Pharaoh, which contains two things, namely, that he was a reprobate, and that he was tolerated in order that the glory of God might become more conspicuous under persecution.
18-24. Therefore he has mercy on whom he wills Paul adds the conclusion: *'Therefore he has mercy on whom he wills; whom he wills, he hardens.'' This conclusion is not understood equally so far as the causes are concerned, but of the effect of the election, that some are elected, while others, who are adversaries of the Gospel, are hardened.
First you should learn about the phraseology. For the Hebrews, transitive verbs most commonly have the meaning of permitting. For instance: ''Lead us not into temptation,'" that is, do not permit us to be led into it. Likewise:
""You have made us to go astray,"' that is, you allowed us to fall into error.
Thus ''to harden"' signifies not to liberate others, but to permit them to fight against God in order that they may perish. The meaning is: '"'Whom he wills he hardens,"' that is, he does not set them free, does not convert them because they continue to fight against God who is calling them.
Second, Paul is not saying here that the cause of hardening or reprobation is not in the ungodly. Prudence must be exercised here, and one must think that the cause of hardening or reprobation is in the ungodly themselves because they do not cease to resist God who is calling them. These things that Paul says are certain, that there is a great number that is hardened or rejected, which fights against the Word of God. If someone obeys the Word of God, he is not in that number.
Let us learn here what the judgment is about those who fight against the Word of God. Because they fight against it, they are hardened and show that they are of the number of the reprobate.
When he says: **Whom he wills, he hardens,'' he immediately adds the objection: If hardening occurs by the will of God, that multitude cannot be converted; if it cannot be converted, then why is it accused? He answers, conceding that it cannot be converted, namely, from necessity of the consequence, as if he said: ''It is true that the multitude is rejected and that it cannot be converted, because it has been rejected; but it has been rejected on account of its own ungodliness. If someone obeys God who is calling, he is not of that number.'' Thus he answers by way of a concession, and adds the ultimate cause why God ordained things in this way—in order that both the wrath and the mercy might be more clearly seen.
I apply Paul's answers: ''Why do you quarrel with God?'' means that when you see this wonderful counsel of God according to which he chooses
[92 Commentary on Romans few and rejects many, you should obey God and fear his judgment, lest you be offended by the example of the multitude. Know that God is showing mercy in saving us, and is showing his wrath in punishing those who do not obey.
This is the least intricate explanation. It should not be thought that there is no cause of hardening or reprobation in the ungodly themselves, nor does
Paul say this. Also the picture of the clay and the potter does not imply that the wicked do nothing, but it fits insofar as from the one mass of the human race God saves some according to his decision, and damns others. The causes cannot be fitted in completely in a picture. For the idea must be retained that God is not the cause of sin. This also must be held fast: the promise is universal. Thus Paul himself later adds the reason: Israel is perishing because it is unwilling to accept the Gospel. While pursuing righteousness it does not achieve it, because it is not of faith, etc. Here he expressly sets down the cause of reprobation, namely, because they fight against the Gospel.
25-26. I shall call a people that is not mine ''my people''
After he has set down the thesis that the people of God is the church of the elect, he now comes to the hypothesis that the elect are from among Jews and Gentiles. He proves this with testimonies of Scripture in order to show that the Gospel pertains to the Gentiles. First he quotes the passage from Hosea [cf. Hos. 2:23; 1:10]. The testimony is sufficiently clear.
The reader must be reminded of this in passing. As often as the calling of the Gentiles is spoken of, one must know that grace is being commended, that we are pleasing not on account of the Law, but gratis, on account of Christ, etc.
27. If the number of the children of Israel were The second testimony is from Isaiah [10:22, 23], and it prophesies about the falling away of the people. First he says: "'Even if there should be an immense multitude of people, only a few shall be saved.'' That is what the phrase intends when he says '"'Remnant,"' for remnant signifies a few who are left after the others have been carried away. Then a repetition of the same statement follows.
28-29. The consummation will be shortened The shortened consummation will overflow righteousness [the variant
Greek reading of v. 28, quoting Is. 10:22, has ''righteousness'']. For the Lord will make a consummation, a shortened one. The consummation signifies the end or the downfall of the people, as if he said: ''A great downfall or destruction of the people will come, but righteousness will then overflow,"'
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that is, then the promised righteousness and blessing will be revealed and given. About the time of the end, a great multitude of the people will perish, and some will be saved, who believe the Gospel and accept the promised righteousness. An abbreviated consummation is one that is certainly predetermined or constituted. Paul quotes the Greek version, which is less clear, but which contains the same meaning if you understand the word for the thing it signifies, as the Hebrews are accustomed to speak. The Lord will make a shortened word, that is, a shortened thing, or end. And in that consummation, righteousness will overflow.
Others have thought up varying interpretations. They interpret the shortened word as being the Gospel because the Law is a long doctrine, yet it does not justify. This interpretation is unsuitable.
A certain other person interpreted: The completed sentence overflows righteousness, that is, the wise judge will bring a just sentence. This runs totally off the road.
Let us hold fast the one, simple meaning which fits the general narration in the text. The people will perish, but a short time before Christ will come, and some of the people will have received those very rich promises made to the fathers but rejected by the remaining multitude. Also the emphasis of the word *'overflow'' should be noted, which signifies a rich measure of grace.
30-32. What shall we say?
Here he expressly sets down the cause of reprobation, namely, because they are not willing to believe the Gospel. I said above that the picture of the clay is not to be taken in such a way as if the cause of reprobation were not in the human will. For here Paul expressly sets down the cause, and adds the reason which prevents the ungodly from believing: because the Gospel accuses human righteousness and worship, and sets forth another righteousness.
'*Wise'' men here judge that it is most absurd to take away the praise from righteousness—from outward obedience—and from worship. They see that when worship has been changed, states are changed and destroyed. Therefore, they begin to hate and persecute this kind of doctrine as though it were blasphemous, as if it injures the glory of God, abolishes worship, loosens the rein on the license of the people, is seditious, and destroys the state. This has always been the chief cause of persecution, and it fired up the Jews very greatly, because they had a law that was divinely given and worship that was divinely ordained.
So now our adversaries persecute us furiously and cruelly because we say that men cannot satisfy the Law nor be justified in the sight of God on account of good works, but only through faith for the sake of Christ. They also rage all the more when acts of worship are reprehended, such as Masses,
Commentary on Romans monkery, and similar things. For when these ordinances are changed, the state seems to be made to totter, to be cast down, and to be destroyed, and the glory of God seems to be harmed. From this, hatreds are kindled and immense struggles arise. These ''offenses'' greatly move human reason, which thinks the glory of God is injured and the common society is destroyed.
And it is difficult for the saints to strengthen themselves so that these *'of- "eé fenses'' do not drive out their faith.
Therefore Paul says afterward [10:12]: "'I confess that the Jews have a zeal.'' And to the Corinthians he says that the reason why the Jews do not believe the Gospel is because they look at the Law covered with a veil [cf.
2 Cor. 3:15], that is, because they think the righteousness of the Law is righteousness in the sight of God. Because this is disapproved by the Gospel they are incited to persecute. Thus Christ becomes a rock of offense because reason thinks it is a blasphemous and seditious doctrine to disapprove of outward righteousness and worship.
33. Everyone who believes in him will not be confounded '*He will not be confounded'' means he will not be deceived, but will receive what he hopes for. For it is customary for the Hebrews to say "'be confounded"' instead of '"'be deceived,'' as if I were to say; *'The messenger that was sent to ask for money is confounded,"' that is, deceived. Thus it was said above: ''Hope does not confound,"" that is, it is not in vain, it is not disappointed.
In these statements about faith, the little word gratis should always be understood. Let us not think, "'If I shall be sufficiently worthy, then I will believe,'' for this is not putting confidence in Christ, but trusting in one's own worthiness. Therefore he says: ''He who believes in him,'" that is, he who trusts in him—that God is favorable toward us on account of Christ, not on account of our own worthiness—he will be saved.