Commentary on the Epistle to the Romans John Calvin
Chapter
Romans 9:1-5
Romans 9:1-5
1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
1. Veritatem dico in Christo, non mentior, testimonium simul mihi reddente mea conscientia eum Spiritu sancto,
2. That I have great heaviness and continual sorrow in my heart. 2. Quod dolor sit mihi magnus, et assiduus cruciatus cordi meo: 3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
3. Optarim enim ego ipse anathema esse a Christo pro fratribus meis, cognatis inquam meis secundum carnem;
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;
4. Qui sunt Israelitae, quorum est adoptio, et gloria, et testamenta, et legislatio, et cultus, et promissiones;
5. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
5. Quorum sunt Patres, et ex quibus est Christus secundum car-nem, qui est super omnia Deus benedictus in secula. Amen.
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 hated him. Hence one of two things seemed to follow, — either that there was no truth in the Divine promise, — or that Jesus, whom Paul preached, was not the Lord's anointed, who had been especially promised to the Jews. This twofold knot Paul fully unties in what follows. He, however, so handles this subject, as to abstain from all bitterness against the Jews, that he might not exasperate their minds; and yet he concedes to them nothing to the injury of the gospel; for he allows to them their privileges in such a way, as not to detract anything from Christ. But he passes, as it were abruptly, to the mention of this subject, so that there appears to be no connection in the discourse. 283 He, however, so enters on this new subject, as 283The connection seems to be this: he had been speaking of the impossibility of separating