romans 9:13 commentary

This omnipotent principle is not my Saviour; I need as my Saviour the living God who loves me, and whom I may love in return--the God who looked on me when I was lost, and loved me when I was worthless--who saved me from hell and made me His child. Now we know who those are on whom God is everlastingly resolved to show mercy, viz., those who believe in His Son (2 Corinthians 1:19-20). No idea of malice is implied of course. It follows that whatever these prophecies may refer to besides, if we admit that the Apostle understood them, they do refer most certainly to Jacob and Esau personally; nay more, are quoted by the Apostle with this reference alone. The “birthright” is valuable to him in a secular point of view; but he is utterly indifferent to its spiritual nature. At the 29th verse of the preceding chapter, the Apostle, after exhibiting to believers various topics of the richest consolation, had traced up all their high privileges to the eternal purpose of God, and had dwelt in the sequel on their perfect security as His elect. And whenever there is a soft or a sentimental temperament at work, that representation of the Divine nature must be peculiarly pleasing and acceptable. BibliographyMeyer, Heinrich. "Barnes' Notes on the Whole Bible". (Prof. ;] But is there not unrighteousness with God? I answer of the latter. Such persons, then, as deny that the expression, ‘Jacob have I loved, but Esau have I hated,’ imports literal love of the one and literal hatred of the other, viewing it as an isolated declaration, detached from its connection, and judging of it from their preconceived opinions, as if such a manner of acting were unworthy of God, not only disregard the usual legitimate rules of interpreting language, and employ a most unwarrantable mode of torture in expounding these words, but prove that they misapprehend the whole drift of the Apostle’s argument, and have no discernment of his purpose in introducing this example. It has been said as a paradox that ‘there is nothing so disappointing as failure, except success.’ The study of the character of Jacob illustrates the truth of the paradox, for we find that at the outset of his career he was eminently successful in accomplishing what he desired, whereas, when he was an old man, we see him overwhelmed with grief, saying, in anguish of spirit, ‘I will go down into the grave unto my son mourning.’ The sad thought in his history is that we can trace a direct connection between his sorrows in later life and the successes of his early youth. On the contrary, he is the inheritor of God’s highest blessing, the one man honoured and approved of God beyond all others in his generation. A retributive justice too. Respect both mercy and justice (verse 17). What has this example to do with the question of individual salvation? Are you willing to be saved? Because, if what was prognosticated of the respective posterities of the persons mentioned in the prophecies were the object in view, it would prove that the children of the flesh, as far, at least, as the children of Israel were concerned, were counted for the seed. Other men are cast into places where their sinful passions are developed. The chapter contains multiple passages, which appearto support Calvinism. I. This proves that these occurrences were expressly ordained by Divine wisdom to be ‘a shadow of things to come.’ All this, too, we may collect from those types and figures of the Old Testament, which would have been wholly inconclusive, unless, by a particular destination of the providence of God, they had been really instituted to prefigure future events. God forbid. By many this has been explained, ‘Esau have I loved less.’ But Esau was not the object of any degree of the Divine love, and the word hate never signifies to love less. BibliographyAbbott, John S. C. & Abbott, Jacob. 2. If, again, Esau, as some insist, were the better character, why was Jacob preferred to him? To be hated on account of Adam’s sin and of their own corrupt nature, is common to all men with Esau who are not of the elect of God; and in Esau’s case this is exhibited in one instance. For how would God’s rejection of a part of the nation of Israel as ‘vessels of wrath,’ and His reserving a remnant among them as ‘vessels of mercy,’ be illustrated by His loving Esau only less than Jacob? When you are studying scripture, keep the light right on your feet and take one step at a time. God forbid. But they became highminded, aggressive, selfish, morally rank to heaven with rottenness, and were involved at last in the overflow of Babylonian devastation (Malachi 1:4, cf. Numbers 23:7, Numbers 23:10, Numbers 23:23; Numbers 24:5; Jeremiah 49:10; compare also the original of the citation, Malachi 1:2, Malachi 1:3, the burden of the word of the Lord to Israel. "E.W. This cannot be effected by anything short of the unmerited and invincibly efficacious grace of God, operating in the heart of those on whom He will have mercy according to His sovereign good pleasure. ), IV. He had got into the hands of a man of the world, and whenever a covetous Christian gets into such company, a terrible scene ensues. So that the meaning of the words, “I will have mercy on whom,” etc., is as if God should have said, I will justify, adopt, and glorify persons under what qualifications soever I Myself please, and will not be ordered or taught by men what I have to do, or what becometh Me to do, in this kind. Rather it is based on an obedient faith. Let every soul be subject to the governing authorities. I love this chapter; it is a sublime protest against an atheistic human philosophy. It is essentially not Christian language. There is a sin that never hath forgiveness (Mark 3:29). He exercises His sovereignty in doing only what is “holy and just and good.” His sovereignty is itself “holy and just and good.” The apostle’s adduction of the oracle addressed to Moses is a decided argumentative success. ‘The days of mourning for my father are at hand, then will I slay my brother Jacob.’. That is, the distribution of favors is on the principle advanced by the prophet, and is in accordance with the declaration that God had in fact loved the one and hated the other. “There is none who can forgive sins but God only.” There is hence, on the part of God, the well-grounded assumption of a very lofty prerogative, which is tantamount to an assertion that He will not suffer any one, not even Moses, to interfere with the administration of His bounty. 2. God denies it not to him. While studying Bible passages about Calvinism, God’s sovereignty, and man's free will, Calvinists frequently turn to Romans 9 as a favorite proof-text. The vision of Bethel (Genesis 28:12, etc.). The theory that salvation depends upon our own will--. This is a powerful refutation of the claim that election results from prior knowledge, that God chooses a person for salvation having foreseen that he or she will believe the gospel. In any event, we will find that this part of Romans 9 is entirely consistent with what we have read throughout the rest of Romans – that God has decided to save all who have faith in Christ. If ever we are inclined to despair, let us look at those great saints of God, Jacob and David, and see how they were punished, and let us bear with patience and thankfulness what God sends. "Expository Notes of Dr. Thomas Constable". It means that God’s purpose in redemption is independent of man. Simeon and Levi by deceit slew all the men of Shechem, and made it necessary for Jacob to abandon his home for fear of the vengeance of the neighbouring tribes. But there are limits to His pardoning grace. If the garrison surrendered while the white flag was up, their lives were spared; after that the black flag was run up, and every man was put to the sword. But he himself has not done so; he has been content with referring to the biblical facts, setting forth thereby the great truth of God"s liberty. The text does not mean that God is not merciful to all--. Schaff's Popular Commentary on the New Testament Romans 9:13. The conjunction as may be understood in two ways: either in the sense that God"s love to Jacob and His hatred to Esau were the cause of the subjection of the latter to the former; or it may be thought that Paul quotes this saying of Malachi as demonstrating by a striking fact in the later history of the two peoples the truth of the relation expressed in Romans 9:12. John Gill's Exposition of the Whole Bible, Jacob have I loved, but Esau have I hated, Robertson's Word Pictures in the New Testament, I. And evident it is that the apostle’s intent is to declare the Jews to be excluded from that grace and mercy, as in telling them that the children of the flesh are not the children of God, but the children of the promise (Romans 2:8), that “the elder should serve the younger,” and that the “purpose of God stands not of works,” etc. There is no other view that will ever account for this language and this treatment of Esau. There is no succession of thought in the Eternal Mind. — Jacob was loved before he was born, consequently before he was capable of doing good; and Esau was hated before he was born, consequently before he was capable of doing evil. The work of the Spirit is consistent with the original laws and constitution of human nature. Calvin here employs the two verbs assumere and repellere. 2. 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