John Calvin on Romans 9:13

13. As it is written, Jacob I loved, etc. He confirms, by a still stronger testimony, how much the heavenly answer, given to Rebecca, availed to his present purpose, that is, that the spiritual condition of both was intimated by the dominion of Jacob and servitude of Esau, and also that Jacob obtained this favor through the kindness of God, and not through his own merit. Then this testimony of the prophet shows the reason why the Lord conferred on Jacob the primogeniture: and it is taken from the first chapter of Malachi, where the Lord, reproaching the Jews for their ingratitude, mentions his former kindness to them, — “I have loved you,” he says; and then he refers to the origin of his love, — “Was not Esau the brother of Jacob?” as though he said, — “What privilege had he, that I should prefer him to his brother? None whatever. It was indeed an equal right, except that by the law of nature the younger ought to have served the elder; I yet chose the one, and rejected the other; and I was thus led by my mercy alone, and by no worthiness as to works. I therefore chose you for my people, that I might show the same kindness to the seed of Jacob; but I rejected the Edomites, the progeny of Esau. Ye are then so much the worse, inasmuch as the remembrance of so great a favor cannot stimulate you to adore my majesty.” The meaning of the words “loving” and “hating” is here rightly explained. It is usual in Scripture to state a preference in terms like these. See Genesis 29:31; Luke 14:26; John 12:25 — Ed. Now, though earthly blessings are there recorded, which God had conferred on the Israelites, it is not yet right to view them but as symbols of his benevolence: for where the wrath of God is, there death follows; but where his love is, there is life.

Romans 9:14-18

14. What shall we say then? Is there unrighteousness with God? God forbid.

14. Quid ergo dicemus? num in-justitia est apud Deum? Absit:

15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

15. Moses enim dicit, Miserebor cujus miserebor, et miserebor quem miseratus fuero.

16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

16. Ergo non volentis neque cur-rentis, sed miserentis est Dei.

17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

17. Dieit enim Scriptura Phara-oni, In hoc ipsum excitavi te, ut os-tendam in te potentiam meam, et ut praedicetur nomen meum in universa terra.

18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

18. Ergo cujus vult miseretur, et quem vult indurat.