Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin that Scripture calls all the people of God Israelites, is to be ascribed to the pre-eminence of that nation, whom God had preferred to all other nations. And then, from a regard to the ancient covenant, he says expressly, that a Redeemer shall come to Sion; and he adds, that he will redeem those in Jacob who shall return from their transgression. 364 By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect and peculiar nation. And though fitter for his purpose would have been the expression used by the Prophet, "shall come to Sion;" yet Paul made no scruple to follow the commonly received translation, which reads, "The Redeemer shall come forth from Mount Sion." And similar is the case as to the second part, "He shall turn away iniquities from Jacob:" for Paul thought it enough to regard this point only, — that as it is Christ's peculiar office to reconcile to God an apostate and faithless people, some change was surely to be looked for, lest they should all perish together.
27. And, this is my covenant with them, etc. Though Paul, by the last prophecy of Isaiah, briefly touched on the office of the Messiah, in order to remind the Jews what was to be expected especially from him, he further adds these few words from Jeremiah, expressly for the same purpose; for what is added is not found in the former passage. 365 This also tends to confirm the subject in hand; for what he said of the conversion of a people who were so stubborn and obstinate, might have appeared incredible: he therefore removes this stumblingblock, by declaring that the covenant included a gratuitous remission of sins. For we may gather from the words of the Prophet, — that God would have no more to do with his apostate people, until he should remit the crime of perfidy, as well as their other sins.
Romans 11:28-32
Romans 11:28-32
28. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
28. Secundum Evangelium quidem inimici propter vos; secundum elec-
364There is more discrepancy in this reference than any we have met with. The Apostle follows not literally either the Hebrew or the Septuagint, though the latter more than the former. In the Hebrew, it is, "to Sion," {,{לציוןand in the Septuagint, "for the sake of Sion," }ἕνεκεν} {Σιών}. Then the following clause is given verbatim from the Septuagint, and differs materially from the Hebrew, at least as translated in our version. The Syriac and Chaldee give the verb a causative meaning, so as to make the sense the same as here. But it may be regarded as an infinitive with a pargogic {,{יand in a transitive sense, which it sometimes has. See 1 Kings ;2:16 Psalm .132:10 If so, the verse will agree with the Apostle's words, and may be thus rendered, — Come to Sion shall a deliverer, And to turn away the ungodliness that is in Jacob. He shall come to Sion, and shall come "to turn away," etc.; or the {}וmay be rendered even, "Even to turn away," etc. This rendering corresponds more than that of our version with the substance of the verse which follows. — Ed.
365The former part of it is, "This is my covenant," but not the latter, "when I shall take away their sins." Some suppose that this is taken from Isaiah 27:9, where we find this phrase in the Septuagint, "When I shall take away his sins," {τὴν} {ἁμαρτίαν} {αὐτου}: but the Hebrew is somewhat different and farther from the form of the sentence here. We must therefore consider it as an abridgment of what is contained in Jeremiah 31:33, and quoted in Hebrews 8:10. — Ed.