Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin only be seen in the children of Abraham, but that there is a much more evident example in Jacob and Esau: for in the former instance some might allege that their condition was unequal, the one being the son of an handmaid; but these were of the same mother, and were even twins: yet one was rejected, and the other was chosen by the Lord. It is hence clear, that the fulfilment of the promise does not take place in all the children of the flesh indiscriminately.
And as Paul refers to the persons to whom God made known his purpose, I prefer to regard a masculine pronoun to be understood, rather than a neuter, as Erasmus has done: for the meaning is, that God's special election had not been revealed only to Abraham, but also to Rebecca, when she brought forth her twins. 292
11. For when the children, etc. He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God. He had indeed before briefly noticed, that there was a difference between the natural children of Abraham, that though all were adopted by circumcision into a participation of the covenant, yet the grace of God was not effectual in them all; and hence that they, who enjoy the favor of God, are the children of the promise. But how it thus happened, he has been either silent or has obscurely hinted. Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher (nihil superius) must be sought than the goodness of God, and nothing higher in the perdition of the reprobate than his just severity.
Then the first proposition is, — "As the blessing of the covenant separates the Israelitic nation from all other people, so the election of God makes a distinction between men in that nation, while he predestinates some to salvation, and others to eternal condemnation." The second proposition is, — "There is no other basis for this election than the goodness of God alone, and also since the fall of Adam, his mercy; which embraces whom he pleases, without any regard whatever to their works." The third is, — "The Lord in his gratuitous election
292Here is a striking instance of a difficulty as to the construction, while the meaning of the whole passage is quite evident. The ellipsis has been variously supplied; "and not only this," i.e., what I have stated; "and not only he," i.e., Abraham to whom the first communication was made; "and not only she," i.e., Sarah, mentioned in the preceding verse; "but Rebecca also is another instance." But it may be thus supplied, — "and not only so," i.e., as to the word of promise; "but Rebecca also had a word," or a message conveyed to her. That the verse has a distinct meaning in itself is evident, for the next begins with a {γὰρ}, "for;" and to include Romans 9:11, in a parenthesis, seems by no means satisfactory. The three verses may be thus rendered, — 10. And not only so, but Rebecca also received a message, when she conceived by the first, (i.e., son or seed,) even our father Isaac: 11. for they being not yet born, and having not done any good or evil, that the purpose of God according to election might stand, not 12. through works, but through him who calls, it was said to her, "The elder shall serve the younger." The words {ἐξ} {ἑνὸς}, rendered commonly "by one," have never been satisfactorily accounted for. It. seems to be an instance of Hebraism; the word {,{אחד "one," means also "first." We have other instances of this in the New Testament; }εἰς} {μίαν} {των} {σαββάτων} — "on the first (i.e., day) of the week," Matthew 28:1; see also Mark 16:2; John 20:19. "The first day" in Genesis 1:5, is rendered by the Septuagint, {ἡμέρα} {μία}. Isaac was the first son or seed of promise: and a difference was made in the children of the very first seed. But this meaning of {εἰς} is said by Schleusner to be sanctioned by Greek writers, such as Herodotus and Thucydides There is no necessity of introducing the word "children," at the beginning of Romans 9:11; the antecedent in this case, as it sometimes happens, comes after the pronoun; and it is the "elder" and "younger" at the end of Romans 9:12. — Ed.
Commentary on Romans is free and exempt from the necessity of imparting equally the same grace to all; but, on the contrary, he passes by whom he wills, and whom he wills he chooses." All these things Paul briefly includes in one sentence: he then goes on to other things.
Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. Now they who argue on the other side, and say, that this is no reason why the election of God should not make a difference between men according to the merits of works, for God foresees who those are who by future works would be worthy or unworthy of his grace, are not more clear-sighted than Paul, but stumble at a principle in theology, which ought to be well known to all Christians, namely, that God can see nothing in the corrupt nature of man, such as was in Esau and Jacob, to induce him to manifest his favor. When therefore he says, that neither of them had then done any good or evil, what he took as granted must also be added, — that they were both the children of Adam, by nature sinful, and endued with no particle of righteousness.
I do not dwell thus long on explaining these things, because the meaning of the Apostle is obscure; but as the Sophists, being not content with his plain sense, endeavour to evade it by frivolous distinctions, I wished to show, that Paul was by no means ignorant of those things which they allege.
It may further be said, that though that corruption alone, which is diffused through the whole race of man, is sufficient, before it breaks out, as they say, into action, for condemnation, and hence it follows, that Esau was justly rejected, for he was naturally a child of wrath, it was yet necessary, lest any doubt should remain, as though his condition became worse through any vice or fault, that sins no less than virtues should be excluded. It is indeed true, that the proximate cause of reprobation is the curse we all inherit from Adam; yet, that we may learn to acquiesce in the bare and simple good pleasure of God, Paul withdraws us from this view, until he has established this doctrine, — That God has a sufficiently just reason for electing and for reprobating, in his own will. 293
That the purpose of God according to election, etc. He speaks of the gratu-
293Archbishop Usher asks this question, "Did God, before he made man, determine to save some and reject others?" To this he gives this answer, — "Yes, surely; before they had done either good or evil, God in his eternal counsel set them apart." It is the same sentiment that is announced here by Calvin But to deduce it from what is said of Jacob and Esau, does not seem legitimate, inasmuch as they were in a fallen condition by nature, and the reference is evidently made to anything done personally by themselves. Election and reprobation most clearly presuppose man as fallen and lost: it is hence indeed, that the words derive their meaning. That it was God's eternal purpose to choose some of man's fallen race, and to leave others to perish, is clearly taught us: but this is a different question from the one touched upon here, — that this purpose was irrespective of man's fall, — a sentiment which, as far as I can see, is not recognised nor taught in Scripture. And not only Calvin, but many other divines, both before and after him, seem to have gone in this respect somewhat beyond the limits of revelation; it is true, by a process of reasoning apparently obvious; but when we begin to reason on this high and mysterious subject, we become soon bewildered and lost in mazes of difficulties. — Ed.