John Calvin on Romans 10:21

21. But of Israel, etc. A reason is subjoined why God passed over to the Gentiles; it was because he saw that his favor was become a mockery to the Jews. But that readers may more fully understand that the blindness of the people is pointed out in the second clause, Paul expressly reminds us that the elect people were charged with their own wickedness. Literally it is, “He says to Israel;” but Paul has imitated the Hebrew idiom; for ל, lamed, is often put for מן, men. And he says, that to Israel he stretched forth his hands, whom he continually by his word invited to himself, and ceased not to allure by every sort of kindness; for these are the two ways which he adopts to call men, as he thus proves his goodwill towards them. However, he chiefly complains of the contempt shown to his truth; which is the more abominable, as the more remarkable is the manner by which God manifests his paternal solicitude in inviting men by his word to himself.

And very emphatical is the expression, that he stretches out his hands; for by seeking our salvation through the ministers of his word, he stretches forth to us his hands no otherwise than as a father who stretches forth his arms, ready to receive his son kindly into his bosom. And he says daily, that it might not seem strange to any one if he was wearied in showing kindness to them, inasmuch as he succeeded not by his assiduity. A similar representation we have in Jeremiah 7:13; and Jeremiah 11:7, where he says that he rose up early to warn them.

Their unfaithfulness is also set forth by two most suitable words. I have thought it right to render the participle ἀπειθούντα, refractory, or rebellious, and yet the rendering of Erasmus and of the Old Translator, which I have placed in the margin, is not to be wholly disapproved. But since the Prophet accuses the people of perverseness, and then adds that they wandered through ways which were not good, I doubt not but that the Greek Translator meant to express the Hebrew word סורר, surer, by two words, calling them first disobedient or rebellious, and then gainsaying; for their contumacy showed itself in this, because the people, with untamable pride and bitterness, obstinately rejected the holy admonitions of the Prophets. The passage is taken from Isaiah 65:2. The Septuagint is followed, except that the order of the words in the first part of the sentence is changed, thought the Septuagint has preserved the order of the original. The version is according to the Hebrew, with the exception of the last word, which from its form, the last radical letter being doubled, can hardly be expressed in another language by a single term, and so the Septuagint has employed two. It means “revolting again and again,” or willfully revolting. The simple verb סר, signifies to turn aside, to revolt, to apostatize: and in a reduplicate form, as here, it means either a repeated or an obstinate revolt. Indeed the revolt or the apostasy of the Jews was both reiterated and perverse, as their history abundantly testifies. — Ed.

CHAPTER 11

Romans 11:1-6

1. I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

1. Dico igitur, Num abjecit Deus populum suum? absit: etenim ego Israelita sum, ex genere Abrahae, tribu Benjamin.

2. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

2. Non abjecit Deus populum suum quem praecognovit. An nescitis in Elia quid scriptura dicat? quomodo appellet Deum adversus Israel, dicens,

3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

3. Domine, Prophetas tuas occiderunt, et altaria tua diruerunt, et ego relictus sum solus, et quaerunt animam meam.

4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

4. Sed quid dicit ei oraculum? “Oraculum,” ὁ χρηματισμός, the oracle, the divine response. The answer is put for him who gave the answer, for it is “Jehovah” in the passage that is quoted; as “Scripture” in Romans 11:2, and in other places, means him who speaks in the Scriptures. — Ed. Reservavi mihi ipsi septem millia virorum, qui non flexerunt genu imagini Baal.

5. Even so then at this present time also there is a remnant according to the election of grace.

5. Sic ergo et hoc tempore, reliquiae secundum electionem gratiae supersunt:

6. And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

6. Quod si per gratiam, jam non ex operibus; alioqui gratia, jam non est gratia: si vero ex operibus, jam non est gratia; alioqui opus, jam non est opus.