Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans cale, means to finish and to perfect, as well as to consume, this difference has not been sufficiently observed according to the passages in which it occurs.
But Isaiah has not in this instance adopted one word only, but has put down two words, consumption, and termination, or cutting off; so that the affectation of Hebraism in the Greek translator was singularly unseasonable; for to what purpose was it to involve a sentence, in itself clear, in an obscure and figurative language? It may be further added, that Isaiah speaks here hyperbolically; for by consumption he means diminution, such as is wont to be after a remarkable slaughter.
29. And as Isaiah had before said, etc. 314 He brings another testimony from the first chapter, where the Prophet deplores the devastation of Israel in his time: and as this had happened once, it was no new thing. The people of Israel had indeed no pre-eminence, except what they had derived from their ancestors; who had yet been in such a manner treated, that the Prophet complained that they had been so afflicted, that they were not far from having been destroyed, as Sodom and Gomorrah had been. There was, however, this difference, that a few were preserved for a seed, to raise up the name, that they might not wholly perish, and be consigned to eternal oblivion. For it behoved God to be ever mindful of his promise, so as to manifest his mercy in the midst of the severest judgments.
Romans 9:30-33
Romans 9:30-33
30. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
30. Quid ergo dicemus? Quod gentes quae non sectabantur justitiam, adeptae sunt justitiam, justi-tiam autem ex fide:
31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
31. Israel autem sectando legem justitiae, ad legem justitiae non pervenit. 32. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
314Isaiah 1:9. The words of the Septuagint are given literally, and differ only in one instance from the Hebrew; "seed" is put for "remnant;" but as "seed" in this case evidently means a small portion reserved for sowing, the idea of the original is conveyed. Schleusner refers to examples both in Josephus and Plato, in which the word "seed," is used in the sense of a small reserved portion. Its most common meaning in Scripture is posterity. Paul has given "Sabaoth" from the Septuagint, which is the Hebrew untranslated. This word, in connection with God, is variously rendered by the Septuagint: for the most part in Isaiah, and in some other places, it is found untranslated as here; but in the Psalms and in other books, it is often rendered {τῶν} {δυναμέων}, that is, Jehovah or Lord "of the powers," and often {παντοκράτωρ}, "omnipotent;" and sometimes {ὁ} {ἃγιος} "the holy one." But our version, "Jehovah" or "Lord of hosts," is the proper rendering. It means the hosts of animate and inanimate creatures; in fact, the whole universe, all created things; but, according to the context, it often specifically refers to material things, or to things immaterial. — Ed.