https:https://www.studylight.org/commentaries/wen/romans-9.html. 2. "Vincent's Word Studies in the New Testament". 4. There are many flowers upon one stalk, and many flowers in one flower. "Commentary on Romans 9:13". The patient life of Jacob is a sad contrast. 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. Again, as a still more striking proof that the word of promise discriminated a particular seed, and addressed not the children of the flesh universally, the Apostle instances the cases of Jacob and Esau. Nothing as to its possibility, for all may be saved. The cup of their iniquity they had filled to the brim, and it was now time that they should be compelled to drain to its dregs the cup of merited retribution. As if He should have said, “My doctrine of justification, by the free grace and pleasure of God through believing, is so far from rendering Him unrighteous, that Himself plainly asserteth the substance of it in saying thus unto Moses. BibliographyVincent, Marvin R. DD. II. "Commentary on Romans 9:13". But I remember, he that writes a commentary must not too far involve himself in controversy. I. Jacob deceived his father and his brother, and as a consequence of this, all his life long he suffered from deceit and ill-conduct on the part of those nearest to him. He left them under condemnation, as is here exemplified in the case of Esau, while He plucked the former, like Jacob, as brands from the burning; and we are expressly told that in this case of Jacob and Esau the reception of the younger, and the rejection of the elder, which were declared previously to their birth, was in order that the purpose of God according to election might stand. I go in on the first floor and see only the raw material, and I ask: “Are these the shawls I hear about?” “No,” says the manufacturer, “go up to the next floor”; and I go up, and there I begin to see the design. Looking at his sons standing round his bed, and knowing that all had families of growing children, he saw in them the firstfruits of the fulfilment of that promise given to him as part of the revelation: ‘Thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south, and in thee and in thy seed shall all the families of the earth be blessed.’ That was the promise given, as St. Paul says, to Abraham and his seed, not to all the branches of his posterity, but to the one line which ran through Jacob and his sons, and culminated in the birth of Christ. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother, and of the younger in preference to the older, and before either of them was born, and consequently before either had done good or evil to be a ground of preference; and all to show that the sole ground of distinction lay in the unconditional choice of God - "not of works, but of Him that calleth." Was it not the Lord who called you out of your natural state and made you what you are? But there is no repentance. 46 Thus God preferred Jacob before Esau without respect to the goodness or wickedness of either, attaching good things to the one, and evil to the other, before they were born. Mr. Tholuck, in his exposition of this chapter, may speak most irreverently of God as destroying His hapless creatures, and quote the Apocrypha, which asserts that God does not abhor anything which He has made, from which it would follow that He does not abhor devils for whom everlasting fire is prepared; but the uniform doctrine of Scripture is, that man is self-destroyed, and that it was God’s eternal purpose to make known His manifold wisdom by the redemption of the Church, chosen in Christ before the foundation of the world. God does choose us, both because we believe and that we may believe. On the whole, we see with what propriety the Apostle here introduces the different states of Jacob and Esau, the one beloved of God, the other hated. "Haldane's Exposition on the Epistle to the Romans and Hebrews". Both examples of God’s righteousness. 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. To this doctrine there are two plausible objections; first, it is not consistent with the divine justice, Romans 9:14; second, it is incompatible with human responsibility, Romans 9:19. The asseverations, “I shall have mercy,” etc., seem to assume that there is forgiveness with God, that He may be had in reverence (Psalms 130:4). A second quotation, meant to confirm the first; it is taken from Malachi 1:2-3. The promises and threatenings shall be fulfilled. The chapter contains multiple passages, which appearto support Calvinism. The Scriptures must be explained in a forced manner; and while they say that God hates sinners, they are made to say that He does not hate them. They give piquancy to speech, and are relished by “all the world.” So “Esau I hated” is comparative, not absolute; and there is really more in the representation than in the reality, just because a phraseological foil was wanted. Saves any without the co-operation of their own will. The whole of the context throughout this ninth chapter, as well as the concluding part of the eighth, proves that respecting Jacob and Esau the reference is to their spiritual and eternal state. A friend sets before us a certain truth in a new light, pleads with us, and our hearts are changed towards it. That sin is an evil thing and a bitter, Jacob fully experienced. 2. This is also contrary to the universality of His remedial provisions. Well, if you can believe it, I pity you that you should think so meanly of God, whose mercy endureth for ever. Is there unrighteousness with God? In the same place God likewise declares His dealings towards the posterity of Esau; but the words here quoted expressly refer to Jacob and Esau personally. The declarations of God by the Prophet in the above quoted passage are fully substantiated throughout the Scriptures, both in regard to His loving Jacob and hating Esau personally; and likewise in regard to the indignation which He manifested against Esau’s descendants. 47. (J. Lyth, D.D. And yet, men are found who, with these facts staring them in the face, rise up and say, “God is too good to punish men!” Why, there never was an assertion so flung in the face of facts. It has been sought for, and many have travelled possibly some thousands of miles, but yet it cannot be found. These last words show conclusively the erroneousness of the theory by which some get rid of the doctrine of personal Election in this chapter-namely, that the apostle is treating of the choice, neither of persons nor of nations, but merely of the terms or conditions on which He will save men, and which he has a sovereign right to fix. 12 It was said vnto her, The elder shall serue the yonger. Malachi 1:2, now though an Edomite may be said to be brother to an Israelite, yet Esau is never said, nor can he with any propriety be said to be the brother of Jacob's posterity: it remains, that these words regard their persons, and express the true spring and source of the choice of the one, and the rejection of the other; and which holds true of all the instances of either kind: everlasting and unchangeable love is the true cause and spring of the choice of particular persons to eternal salvation; and hatred is the cause of rejection, by which is meant not positive hatred, which can only have for its object sin and sinners, or persons so considered; but negative hatred, which is God's will, not to give eternal life to some persons; and shows itself by a neglect of them, taking no notice of them, passing them by, when he chose others; so the word "hate" is used for neglect, taking no notice, where positive hatred cannot be thought to take place, in Luke 14:26. We have seen how a sin committed years before, and bitterly repented of, was visited upon Jacob again and again till quite the end of his life. Why should Esau be unjustly slighted before he was born, more than unjustly hated? The train of thought in the paragraph thus lies in line with the train of thought through the entire epistle. If He save any man, it is because He hath mercy on whom He will have mercy, or as seemeth good to Him. In all this he saw the mercy of God rejoicing over judgment. If the Apostle’s argument thus far had not plainly set forth that freedom, the objection of Romans 9:14 could not have been raised. As it is written — With which word in Genesis, spoken so long before, that of Malachi agrees. 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. BibliographyMeyer, Heinrich. The Expositor's Greek Testament says: "Yet it would not be right to say that Paul is here considering merely the parts assigned by God to nations in the drama of providence; He is obviously thinking of Jacob and Esau as individuals, whose own relation to God's promise and inheritance (involving no doubt that of their posterity [descendants]) was determined by God before they were born or had done either good or ill. On the other hand, it would not be right to say that Paul here refers the eternal salvation or perdition [condemnation] of individuals to an absolute decree of God which has no relation to what they are or do, but rests simply on His inscrutable will.". But they will be saved! Jacob - This refers, doubtless, to the posterity of Jacob. 1870. And the doctrine is that every man who loses heaven gives it up himself. This typical import is fully recognized in various places in the New Testament, showing, as the Apostle declares in the 15th chapter of this Epistle, that ‘whatsoever things were written aforetime, were written for our learning,’ and also when he speaks of what took place respecting Israel in their journey from Egypt, which is equally applicable to so many other events. The “birthright” is valuable to him in a secular point of view; but he is utterly indifferent to its spiritual nature. he gave him the Land of Promise; but hated Esau, i.e. Each part of the whole process of salvation is attributed to God’s will. ), IV. 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. So whatever the rejection means we must not make Esau into a God-hated, eternally dammed man. Esau was, in a worldly sense, moral, but godless. As there were in Israel many Edomites, profane hearts, there may also have been, as has been said, many Israelites, many spiritual hearts, in Edom. St. Paul makes it the basis of some thoughts about “election.” It would be impossible that there should be a God of infinite knowledge and no “election.” But there are only two right uses of it--viz., to humble and leave God in His unapproachable greatness, and to comfort the tried and harassed believer. And whenever there is a soft or a sentimental temperament at work, that representation of the Divine nature must be peculiarly pleasing and acceptable. Schaff's Popular Commentary on the New Testament Romans 9:13. (c) If there are any who are conscious of past sin unrepented of, which God seems to have passed over or forgotten, let the example of Jacob rouse them from their false security. God forbid. Specific Behavioral Principles to Guide Moral Discernment (Romans 12:9–21) Living Under the Power of God (Romans 13) Welcoming—Living Peacefully with Different Values and Opinions (Romans 14–15) Welcoming Overcomes And Paul wishes to impress him with the fact that no amount of effort on that condition would save him. Romans 9:11-13. Compare what is said of the wise men of Teman (Jeremiah 49:7), and the very respectable personage Eliphaz (notwithstanding his error) in the book of Job. If God did not forget the sin of Jacob, though it had been earnestly repented of and had received His forgiveness, is it likely that He can have forgotten yours? His feelings there would be of no service instead of the New Testament '' Studies in the dispensations of youth! By ; and the running will go for nothing by which they had time. A sublime protest against an atheistic human philosophy saved, and the vision of Bethel Genesis. 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