[a]For this is a word of promise, (A)In this same time will I come, and Sarah shall have a son.

10 [b]Neither he only felt this, but also (B)Rebecca, when she had conceived by one, even by our father Isaac.

11 For ere the children were born, and when they had neither done good nor evil (that the [c]purpose of God might [d]remain according to election, not by works, but by him that calleth.)

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Footnotes

  1. Romans 9:9 A reason of that application: Because that Isaac was born by the virtue of the promise, and therefore he was not chosen, nay he was not at all, but by the free will of God: whereby it followeth that the promise is the fountain of predestination, and not the flesh from which promise the particular election proceedeth: that is, that the elect be born elect: and not that they be first born and then afterward elected, in respect of God who doth predestinate.
  2. Romans 9:10 Another forcible proof, taken from the example of Esau and Jacob, which were both born of the same Isaac, which was the son of promise, of one mother, and at one birth, and not at divers as Ishmael and Isaac were: and yet notwithstanding, Esau being cast off, only Jacob was chosen: and that before their birth, that neither any goodness of Jacob’s might be thought to be the cause of his election, neither any wickedness of Esau, of his casting away.
  3. Romans 9:11 God’s decree, which proceedeth of his mere good will, whereby it pleased him to choose one, and refuse the other.
  4. Romans 9:11 Paul saith not, might be made, but being made, might remain. Therefore they are deceived which make foreseen faith the cause of election, and foreknown infidelity, the cause of reprobation.

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