Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans
Though in the second clause he asserts more expressly that it is God who prepares the elect for glory, as he had simply said before that the reprobate are vessels prepared for destruction; there is yet no doubt but that the preparation of both is connected with the secret counsel of God. Paul might have otherwise said, that the reprobate give up or cast themselves into destruction; but he intimates here, that before they are born they are destined to their lot.
Romans 9:24-29
Romans 9:24-29
24. Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
24. Quos etiam vocavit, nimirum nos, non solum ex Iudaeis, sed etiam ex Gentibus:
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. Quemadmodum et in Osee dicit, Vocabo populum meum eum qui non est populus, et dilectam cam quae non est dilecta:
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. Et erit in loco ubi dictum est eis, Non populus meus ves, illie vocabuntur filii Dei viventis.
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. Iesaias autem clamat super Israel, Si fuerit numerus filiorum Israel ut arena maris, reliquiae servabuntur:
28. For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
28. Sermonem enim consummans et abbrevians, 308 quoniam sermonem abbreviatum faciet Dominus in terra:
29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
29. Et quemadmodum prius dix erat Iesaias, Nisi Dominus Sabbaoth. Reliquisset nobis semen, instar Sodorate facti essemus, et Gomorrhae essemus assimilati.
24. Whom he also called, etc. From the reasoning which he has been hitherto carrying on respecting the freedom of divine election, two things follow, — that the grace of God is not so confined to the Jewish people that it does not also flow to other nations, and diffuse itself through the whole world, — and then, that it is not even so tied to the Jews that it comes without exception to all the children of Abraham according to the flesh; for if God's election is based on his own good pleasure alone, wherever his will turns itself, there his election ex-
308"In righteousness," left out. The word rendered "matter" is "sermo," But it is explained in this sense in the comment. — Ed.