John Calvin on Romans 11:27

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. The 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. 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

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 electionem vero dilecti propter Patres:

29. For the gifts and calling of God are without repentance.

29. Sine poenitentia enim sunt dona et vocatio Del.

30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

30. Quemadmodum enim vos quoque Ποτε — formerly, left out. increduli fuistis Deo, nunc autem misericordiam estis consequuti istorum incredulitate:

31. Even so have these also now not believed, that through your mercy they also may obtain mercy.

31. Sic et ii nunc increduli facti sunt, eo quod adepti estis misericordiam, ut ipsi quoque misericordiam consequantur. Our common version departs here from the original by connecting “your mercy” with the last clause. Calvin keeps the proper order of the words, though he paraphrases them, τῷ ὑμετέρῳ ἐλέει, “eo quod adepti estis misericordiam.” They might have been rendered, “through your mercy,” that is, the mercy shown to you, or the mercy of which you are the objects. — Ed.

32. For God hath concluded them all in unbelief, that he might have mercy upon all.

32. Concludit enim Deus omnes sub incredulitate, ut omnium misereatur.