1 "which are the children of the flesh, these are not "the children of God; but the children of the pro"mise are counted for a seed."-Here, it is evident, that there was in the nation of Israel, a true Israel, a believing remnant, " according to the election of "grace." This had always been the case, and was so, at the time, when the nation was rejected. "God did not cast off his people whom he fore"knew.""Israel hath not obtained that which he "seeketh for; but the election hath obtained it, " and the rest were blinded." Thus Isaiah: " Israel "shall be saved in the LORD, with an everlasting "salvation: ye shall not be ashamed nor confounded "world without end." "In the LORD shall all the "seed of Israel be justified and shall glory." Was the nation of Israel, or the true Israel, here intended? Would any, except the true Israel, consisting of real believers, be, "saved with an everlasting 3 salvation;" be " justified and glory" in the Lord. This had before been spoken of, when the apostle was stating the doctrine of justification, where he distinguishes the natural, from the believing, seed of Abraham, most expressly; as our Lord also does, in his discourse with the Jews. But, lest the descendants by Ishmael, and the sons of Keturah; and those of Isaac by Esau, should be supposed to be be the persons intended by the apostle; he does not here begin with Abraham's seed, but with Israel: "All are not Israel, which are of Israel.” Rom. xi. 2. 7. 3 Rom. iv. Is. xlv. 17. 25. I Now certainly all the descendants of Jacob belonged to the nation of Israel," the chosen people of God," to whom many and distinguishing external privileges appertained; but they did not all belong to the true "Israel of God:" to those "whom he had pre"destinated to the adoption of children by Jesus "Christ unto himself, according to the good plea"sure of his will."2 "The children of the flesh, "these were not the children of God:" for of the latter the apostle had before said, "If children then "heirs; heirs of God, and joint-heirs with Christ." This he next illustrates, by the examples above-mentioned; and concludes by saying, "Therefore he "bath mercy on whom he will have mercy, and "whom he will he hardeneth." He supposes this doctrine will excite the objections of many readers; and adds, "Thou wilt then say unto me, Why doth "he yet find fault? for who hath resisted his will?” (confounding his secret purpose with his revealed commands.) This he answers, not by qualifying his doctrine; but by saying, "Nay, but, O man, who "art thou that repliest against God? Shall the thing "formed say to him that formed it, why hast thou "made me thus ?" Then he mentions "the vessels " of wrath fitted for destruction:" and "the vessels "of mercy, which God had afore prepared unto glory; even us whom he hath called, not of the "Jews only, but also of the Gentiles." Now will any man continue to say, that the whole of this refers 'to the present world only?' Awλv and dogαv: Gal. vi. 16. 2 Eph. i. 5. 3 Rom. ix. 18-23. Herdition and glory, the words here used, uniformly relate to eternal condemnation, or eternal happiness, when spoken in this way concerning individuals. 1 P. ccxxxix. 1. 7. The mercy, &c." Here again, the illustration is confounded with the subject, which the apostle purposed to illustrate. The sovereign purpose of God, in hardening Pharaoh and the Egyptians, and in having mercy on rebellious Israel, as a nation, in not executing condign temporal punishment on them; bore a striking resemblance to his : wise, holy, righteous, and merciful purposes and decrees, concerning the true Israel, and their enemies. In both cases, He hath mercy on whom " he will have mercy, and whom he will he harden"eth in both, he assigns no reasons for his conduct, but his own good pleasure, notwithstanding the presumptuous enquiries and objections of his enemies. "I thank thee, O Father, Lord of heaven "and earth; in that thou hast hid these things) "from the wise and prudent, and hast revealed "them unto babes. Even so, Father, because it "seemed good in thy sight." Personal election to eternal life; is perfectly consistent with strict retri-6 bution to individuals in another world. I The mercy therefore here spoken of is, not forgiveness of sins, granted to each person separately at the day of judgment, but God's receiving his chosen people collectively into favour" again after they had displeased him; such national reconcili ation in this world, as well as the original election, of a peculiar, people for the purpose of executing the great plans of divine, Providence, being perfectly consistent with strict retribution to individuals in a future life.' 2 Matt. xi. 25, 26. Luke x. 21. · P. ccxxxix. 1. 16. The apostle, &c." God exalted Pharaoh to the throne of Egypt, and gave him great authority and prosperity; " for this same purpose, that he might shew his power," in his dealings with this haughty prince, and "that his name might ''The apostle shews from the antient Scripture, that Pharaoh's ' disobedience and wickedness were the means of making known the power of God; and repeats, that God shews, or does not shew, mercy, according to the determination of his sovereign will. He supposes some one to object; if this be the case, why does God find fault, since his will cannot be resisted? St. 'Paul answers by first reproving the presumption of this objection as urged by a creature against his Creator, who has the same 'power over his creatures which a potter has over the vessels he forms; and he then declares, that though God's power is irresistible, he does not act arbitrarily and capriciously, but in all ⚫ his dealings with the sons of men he never fails to display his own perfect attributes. Even this example of the potter, proves that the apostle is speaking of this life only. Vessels made for different purposes, for noble or mean uses, resemble the dif'ferent ranks of society into which men, by divine appointment, are bord; but this does not imply that the higher are more 'worthy in the sight of God than the lower, since each person ' will hereafter be judged "according to his deeds" in that station in which he is placed. In like manner the election of a people 'for a peculiar purpose, does not suppose the rest of the world 'neglected or punished, except so far as their conduct may < deserve, it. The "enduring with much long-suffering the "vessels of wrath fitted for destruction," relates to God's for'bearance in sparing the Jews and giving them time to repent, although by their heinous sins and numerous provocations they ' had long deserved to be destroyed. "That he might make "known the riches of his glory on the vessels of mercy, which "he had afore prepared unto glory," relates to God's gracious ' offer of the blessings of the gospel to those who he foreknew 'would accept them, as appears from the verse immediately following.' "be known throughout all the earth." The Lord said to Moses, when he first ordered him to go in unto Egypt, and speak to Pharaoh, "And I am sure, "that the king of Egypt will not let you go, no, not by a strong hand." Soon after, he said, "But I "will harden his heart, that he shall not let the In the people go." Yet in the subsequent history, it is repeatedly said, that "Pharaoh hardened his heart;" or, that "Pharaoh's heart was hardened:" but at length, it is expressly said, " And the LORD hardened "the heart of Pharaoh :" and on this occasion, the words, quoted by the apostle were spoken. next chapter we read: "The LORD said unto Moses, "Go in unto Pharaoh; for I have hardened his "heart, and the heart of his servants; that I might "shew these my signs before him." Yet just after, "Moses and Aaron came in unto Pharaoh, and "said unto him: Thus saith the LORD God of the "Hebrews; How long wilt thou refuse to humble "thyself before me? Let my people go, that they may serve me." Here, it is evident, that God used warnings, exhortations, and menaces to Pharaoh; even after he had repeatedly stated his purpose of hardening him: and who will say, that this was inconsistent and superfluous? Again it is said: "The LORD hardened Pharaoh's "heart; so that he would not let the children of "Israel go:" and also, "I will harden Pharaoh's "heart, and he shall follow after them: and I will Ex. ix. 16, 17. Rom. ix 17.... 7 Ex. x. 3, 4. 2 Ex. iii. 19, 20. |