“I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit; that I have great sorrow and unceasing pain in my heart.  For I could wish that I myself were accursed from Christ for my brethren’s sake, my kinsmen according to the flesh: Who are Israelites; Whose is the adoption, and the glory, and the Covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.” (Rom.9:1-5)

aaron- It was because of Israel's failure to understand this new work of God, that the apostle Paul did not cease praying for them throughout his ministry.

As we learned about the transitional changes that are involved in the complex identification of God's peoples in chapter two: The supernatural way in which the actual /or invisible Jew and the actual /or invisible Circumcision are identified in distinction to the visible physical Jew and the visible physical Circumcision.  We then find in Romans chapter 9, that God leaves no stone unturned in this crucial explanation.  God's desire in these important chapters is that we properly understand how all of these things are accomplished.  We learn that God Himself, through His own sovereign election, has always accomplished this special selection of His invisible priestly line.  To complete this complex explanation, God now directs our attention to the identification of those who make up corporate Israel.  Now because of the previous clarification with the added identifications to the titles of a Jew and the Circumcision, one might get the impression that God's Word has, in some way, failed.  But that conclusion would be a totally wrong assumption.  The error would be in our failure to understand that the apparent changes in the identification of the Jew, the Circumcision, and Israel, are not real changes at all.  It was for this very purpose that God gave us all of chapter 4, which has allowed us to see the relationship between Abraham, the Everlasting Covenant of Grace, and this present dispensation—the Christian era. 

Now to confirm the explanations we received in chapter two, and to better understand His expanded reconciliation in the fulfillment of the Abrahamic Covenant of Grace, God tells us once again that He Himself is the Sovereign Justifier.

“But it is not as though the Word of God has come to nothing. For they are not all Israel that are of Israel: Neither because they are Abraham's seed, are they all children: But in Isaac shall your seed be called.  That is, it is not the children of the flesh that are the children of God, but the children of the promise are counted for a seed.” (Rom.9:6-8)

“For this is a Word of promise: According to this season will I come, and Sarah shall have a son;” “And not only so, but Rebecca also, having conceived by one, even our father Isaac - For the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of Him that calls, it was said unto her, the elder shall serve the younger. Even as it is written: Jacob have I loved, but Esau I hated.” (Rom.9:9-13)

aaron-The method being used by God for selecting His invisible elect priestly line, is exactly the same now during this Christian era as it has been throughout all of history.

1. They are not all Israel that are of Israel.  That statement seems simple enough to understand.  Everyone that was born into the lineage of physical Israel cannot now, nor could they ever of their own accord, lay clam to the special name Israel—the hidden Israel of God.  Even though they were a part of the visible institution of Israel and God’s corporate peoples, they were not automatically a part of the hidden Israel of God

2. It is not the children of the flesh that are the children of God.  This short statement is placed in support and conformation of the first statement.  It is the clear statement that the physical characteristics have no appreciable value or necessity toward participating in God’s invisible dispositions: An evident fact that is being openly manifested here and now within this dispensation of grace.

3. The children of the promise are counted for a seed—for the invisible elect children of God.  The children of promise must be interpreted by the simple definition given in these passages.  That is, seeing the patriarchal line of Abraham, Isaac, and Jacob, as early examples of God's elective sovereignty—nothing more and nothing less.  Just as God selectively chose Abel’s sacrifice over that of Cain.  Similarly, God selectively chose Isaac over Ishmael and Jacob over Esau.  Although God institutionally calls many into covenant, God chooses only a few priests out of the many He passes over for one reason or another.

“What shall we say then?  Is there unrighteousness with God? God forbid! For He said unto Moses; I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.  So then, it is not of him that wills, nor of him that runs, but of God that has mercy.” (Rom.9:14-16)

aaron-I would like to consider again, the question of whom God is addressing in these crucial passages.  Is He addressing nations or is He addressing individuals?  The answer to this question is probably both.  God, on the larger scale, is addressing nations.  But, as our loving Heavenly Father, His Word always has personal application.

“For the Scriptures said unto Pharaoh: For this very purpose did I raise you up, that I might show in you, My power, and that My name might be published abroad in all the earth.  So then, He has mercy on whom He will, and whom He will, He hardens.” (Rom.9:17-18)

aaron-This passage is a prime example of God's intent to deal with individuals on a very personal level.  The personal God is really what these Scriptures are all about.  They show us that God's elective sovereignty is completely personal: God deals with each and every one of His peoples on a very intimate and personal basis.  The following passage will more fully highlight this principle:

“You will say then unto me, why does He still find fault?  For who withstands His will?  No, but, O man, who are you that replies against God?  Shall the thing formed say to Him that formed it, why did you make me this way?  Or has not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?  What if God, willing to show His wrath, and to make His power known, endured with much long-suffering, vessels of wrath fitted unto destruction: And that He might make known the riches of His glory upon vessels of mercy, which He before prepared unto glory; even us, whom He also called; not from the Jews only, but also from the Gentiles. 

As He said also in Hosea: I will call that My people, which was not My people, and her beloved, that was not beloved. And it shall be, that in the place where it was said unto them, you are not My people, there shall they be called sons of the Living God.

And Isaiah cried concerning Israel: If the number of the children of Israel be as the sand of the sea, it is a remnant that shall be saved; For the Lord will execute His Word upon the earth, finishing it and cutting it short. 

And, as Isaiah has said before: Except the Lord of Sabbath had left us a seed, we (would) become as Sodom, and be like unto Gomorrah.” (Rom.9:19-29)  

aaron-If we look carefully at all of the details that are pictured here in these brief passages, we can see and understand some of the intricate details that are involved in the full manifestation of God's redemptive plan. 

In the first place, we see the absolute sovereignty of God pictured: He is the Master Potter with full control over the make-up of all of the vessels.  We also see that there is absolutely nothing here for us to boast in: For we can bring nothing of ourselves that might be added to the perfect work of God’s absolute sovereignty. 

In the second place, we can see that the universal character of God’s reconciliation was prophetic.  That God had predicted, even back in the Old Testament book of Hosea, His full intentions to bring all of the Nations into Covenant with Himself.  Details that fully manifest God's universal reconciliation. 

And in the third place, we can see the changes that were necessary for the leveling process to become complete.  As unfortunate as it may first appear for some, this selective design is absolutely necessary to the success of God’s reconciliation.  That is, all of those who were a part of visible Israel through their lineage or adoption into that institution would not necessarily qualify to become a part of the hidden Israel of God.  We can see throughout God's gracious redemptive work, that God had clearly predicted this complex covenantal transition even in the Old Testament.  That even there in those Old Testament prophecies, it was predicted that only a remnant of physical Israel would be elected into God’s invisible Kingdom.  Which is that same hidden Kingdom that is now being manifested to our understanding.

“What shall we say then?  That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness that is of faith: But Israel, following after the law of righteousness, did not arrive at that law.  Why?  Because they sought it not by faith, but as it were, by works.  They stumbled at the stone of stumbling.  Even as it is written: Behold, I lay in Zion a stone of stumbling and a rock of offence; And he that believes on Him shall not be put to shame.” (Rom.9:30-33)

aaron-To remove some of the natural confusion, God, in this portion of Romans, has taken us back into the Old Testament books of Genesis, Exodus, and Malachi: Bringing Abraham, Sarah, Isaac, Rebecca, Jacob, Esau, Moses, and Pharaoh into view, so that we might more fully understand the prophetic character of His sovereign election.  To understand that it is God who is in complete control and it is God who always does the choosing throughout all time and eternity.  There is another obvious reality that confronts us here in understanding God's elective sovereignty: The fact that each and every one of God’s visible institutional corporate peoples (Jews and non-Jews alike) are not necessarily chosen into His hidden Kingdom.  

To confirm God's elective sovereignty, let us look again at these defining questions that the apostle Paul has presented to us:

Question-21} What shall we say then?  Is there unrighteousness with God?  God forbid, no!  God has mercy on whom He will, and whom He will, He hardens.                               

aaron-This segment is simply saying that God is in complete control of the elective process.  He is the only one that will do this special choosing of His holy priests.

Question-22} You will say then, why does He still find fault?  For who withstands His will?  Who are we to reply against God? He is the potter and we are the clay.  He makes vessels unto honor and unto dishonor.

aaron-This second question is placed in support and conformation of the first question.  Remember, "At the mouth of two witnesses or three shall every word be established."

The incorporation of the invisible Christians into God's hidden Israel is also clearly seen within this passage.  We are the vessels of mercy, which He before prepared unto glory, even us, whom He also called; not from the Jews only, but also from the Gentiles.  Which is the fulfillment of Hos.2:23 and 1:10: which is the unequivocal proof for the prophetic Church. 

Now in addition to those given facts, this passage directly states that God will be gathering His elect peoples /or priests out from all Nations alike.  We also see that Isa.10:22 confirms God's intent to bring only a remnant of physical Israel into His hidden Israel of God, not all of physical Israel.  As we also find this same principle confirmed in Isa.1:9.

“What shall we say then?

(a) The Gentiles followed after and attained to righteousness, even the righteousness of faith.

(b) But Israel, seeking God's righteousness, as it were, by works, stumbled at the stone of stumbling.” aaron-Which shows the fulfillment of Isa.8:14, and 28:16.

aaron-With the clear way in which chapter nine has explained this new work of God in such precise detail, there can be no question here, but that these things are the fulfillment of God's prophetic promises.  If we could receive these revelations at their face value, I believe our evangelical approach toward physical Israel would be manifestly more focused on God’s promises for the future hope that awaits their whole nation and less on their conversion.  But nearly the same analogy can be given for the Messianics with respect to the Christian Church—as they would like to proselytize the entire Christian Church.

aaron-Because this segment of Scripture is so very important in our present understanding of this manifested identification for the invisible elect peoples of God, we shall now reexamine some of these passages from John Calvin's perspective.

9:6. "Not as though the word of God has taken none effect. For they are not all Israel which are of Israel:"

"But that it may be more evident on what condition the Lord adopted the posterity of Abraham as a peculiar people to Himself, two things are to be considered. ($$) The first is, That the promise of salvation given to Abraham belongs to all who can trace their natural descent to him; for it is offered to all without exception, and for this reason they are rightly called the heirs of the covenant made with Abraham; and in this respect they are his successors, or as Scripture calls them, (??) the children of promise. 

For since it was the Lord's will that (Y) His covenant should be sealed, no less in Ishmael and Esau, than in Isaac and Jacob, it appears that they were not wholly alienated from Him; except, it may be, you make no account of the Circumcision, which was conferred on them by God's command; but it cannot be so regarded without dishonor to God.  But this belonged to them, according to what the Apostle had said before, `whose are the covenants,' though they were unbelieving; and in Acts iii. 25, they are called by Peter, the children of the covenants, because they were descendants of the Prophets."  Calvin's Commentary - Romans - p.344

aaron-(??) First, I would like to make a brief comment on this portion of Calvin's commentary on Romans.  Some of the most important passages found in the book of Romans, are those passages that define the elective sovereignty of God.  If we could only comprehend the fact that God's elective sovereignty has been fully effective throughout all time and eternity, I believe a clearer understanding would spring forth from these verses.  What I am saying is this, what the apostle Paul is teaching here, is the universality of God's elective sovereignty.  That is, even though God established this tiny nation called Israel, whose inhabitants were rightly identified as Jews and as the Circumcision, they were never collectively the actual /or invisible Jews, or the actual /or invisible Circumcision, or corporately a part of the actual Israel of God.  That is, these hidden royal identifications—Israel, Circumcision, and Jew, were always reserved for those individuals who were personally elected into God’s holy priesthood and regenerated by God Himself.  What God is showing us here is His promise to personally gather together a hidden elect priesthood for Himself, who are to be universally gathered in from both the Jews and the non-Jews alike.  Now the method that is being used for the gathering together of these hidden elect children of promise, has been, since the very beginning of time, the hidden elective sovereignty of God alone.  Nationality does not really give anyone the determining qualifying characteristic to become a part of God’s hidden Israel.  God's sovereign regenerative election is the only thing that makes this special determination.

John Calvin correctly sees the broader view of God’s Covenant of Grace, when he writes: "His covenant should be sealed, no less in Ishmael and Esau, than in Isaac and Jacob, it appears that they were not wholly alienated from Him".  If grace was fully in place in the Old Testament covenant with Abraham, just as I am suggesting that it was, then God's elective sovereignty would also be in place and operational there as well within Abraham’s Covenants with God.  The errors in our interpretation of Scriptures are similar to the errors made by the leaders of physical Israel: Which has resulted in some disastrous consequences in their understandings as well as ours.  Then I would strongly suggest that this basic error might be traced to our inability to properly discriminate between God’s visible dispositions along side God’s invisible dispositions.

Calvin writes on Gal.6:16 when considering `And upon the Israel of God'... "In a word, he gives the (name) of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Gal.3:29) and thus includes all believers whether Jews or Gentiles who were united into one Church.  On the contrary, the name and lineage are the sole boasts of Israel according to the flesh; and this led the apostle to argue in the epistle to the Romans, that `they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.' Rom.9:6,7"  

Calvin's Commentary - Galatians - pp.186, 187

Gal.3:29 "`Then are you Abraham's seed.'  This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, but to repress the pride of the Jews, who gloried in their privilege, as if they alone were the people of God.  They reckoned no distinction higher than to belong to the race of Abraham; and this very distinction he makes to be common to all believers in Christ.  The conclusion rests on this argument, that Christ is the blessed seed in whom, as we have said, all the ($) children of Abraham are united.  He proves this by the UNIVERSAL offer of the inheritance to them all, from which it follows, that ($) the promise includes them AMONG the children.  It deserves notice, that, wherever faith is mentioned, it is always in relation to the promise." 

Calvin's Commentary - Galatians - p.112

aaron-Remember - physical Israel, the physical Circumcision, and the physical Jew were all visible examples and types of the invisible Spiritual characteristic of God’s hidden priestly line.  We must be able to see the necessary name origin in the visible peoples of God, that will surly allows us to apprehend some clarification in this complex definition at the Spiritual level.

aaron-As a conformation, the sixth chapter of Ezekiel testifies that only a REMNANT from physical Israel would be regarded, not ALL of visible ISRAEL.  "Yet will I leave a remnant, that you may have some that shall escape the sword among the nations, when you shall be scattered through the countries." Ezek.6:8

aaron-We must see physical Israel, the physical circumcision, and the physical Jews—the visible Covenant peoples of God, as being established as a primary example and a type of God’s hidden peoples and a visible example of the relationship that God desired to have with His whole creation.  But more importantly, these established peoples of God were also a visible example of God’s invisible dispositions and God’s hidden Congregation.  As the complex identification of who and what constitutes a Jew, the Circumcision, and Israel, becomes more evident, these clear transitions must be understood and accepted at their face value by today’s Church.  Calvin is saying, "that the children of promise are strictly those in whom its power and effect are found."  But I am not completely sure that he meant to include the whole of the New Testament Church within this special group.  Continuing, Calvin rightly says "all who are of Israel are not Israelites, and that all who are of the seed of Abraham are not children" it is a kind of change in the meaning of the words.”  Fact—Historic Israel is made up of only the invisible elect peoples /or priests of God: Only those who are Jews on the inside and those who have a circumcised heart can become a part of the hidden Israel of God.

"The second point to be considered is-That the children of the promise are strictly those in whom its power and effect are found.  On this account Paul denies here that all the children of Abraham were the children of God, though a covenant had been made with them by the Lord, for few continued in the faith of the covenant; and yet God Himself testifies, in the sixth chapter of Ezekiel, that they were all regarded (**) by Him as children.  (aaron-A TYPE!) In short, when a whole people are called the heritage and the peculiar people of God, what is meant is, that they have been chosen by the Lord, the promise of salvation having been offered them and confirmed by the symbol of circumcision; but as many by their ingratitude reject this adoption, and thus enjoy in no degree its benefits, there arises among them another difference with regard to the fulfillment of the promise.  That it might not then appear strange to any one, that fulfillment of the promise was not evident in many of the Jews, Paul denies that they were included in the true election of God."   

Calvin's Commentary - Romans - pp.344, 345

aaron-Did CALVIN imply here, that some may have lost their salvation?  That some, through their ingratitude, rejected the adoption and thus forfeited their hope.  I would suggest that we look at salvation in the Old Testament dispensation as having the same privileges that we claim to enjoy here in the New Testament dispensation.  That all salvation is by grace, grace, wonderful grace.  But more importantly, we see that John Calvin recognizes the “TRUE ELECTION OF GOD” as active and fully effective in and through the Old Testament dispensation.  The point that Calvin missed here, is the very important point of our understanding just what the physical nation of Israel really represented.  We must be able to clearly see the two states of Israel to understand Abraham’s Covenants with God: In the first place, Israel the lesser, and in the second place, Israel the greater.  Israel the lesser would represent visible Israel: The tiny nation that God established as His visible institutional Covenant peoples, as well as an example and a type of Israel the greater; the Historic Israel; the hidden Congregation of God; THE ISRAEL OF GOD.  These listed terms may seem somewhat redundant to the unlearned, but they are all synonyms with the identification of Israel the greater.

"But when He says, that all who are of Israel are not Israelites, and that all who are of the seed of Abraham are not children, it is a kind of CHANGE IN THE MEANING of the words, (1) for in the first clause he includes the whole race, (2) in the second he refers only to true sons, who were not become degenerated."

Calvin's Commentary - Romans - p.345

aaron-Become degenerated? I thought that that was the starting point that we all inherited from Adam.

          aaron-We should pay special attention to the interpretation that is given here by John Calvin.  That the apostle Paul means to convey "a kind of change in the meaning of the words", when speaking about the term ISRAEL: That he had in fact TWO ISRAELS in view.  This interpretation is of the utmost importance for achieving the proper understanding of the complex characteristics for God’s Abrahamic Covenants of Grace.

aaron-John Calvin, as well as Herman Ridderbos in “Paul –An Outline of His Theology”, interpret A COMPLEX DEFINITION FOR ISRAEL from this passage.  Calvin defines the first clause (Israel the lesser) as meaning the whole physical race called Israel, and the second use of Israel (Israel the greater) as making reference to God’s true sons: Those sons who were elect and regenerated.  I am confident that John Calvin, like Herman Ridderbos, included the elect and regenerated Gentile believers (the invisible Christians) in his second definition of Israel as well: As inclusively depicting only the true sons of God.  

But then again, they, like most of today’s Church, would probably have concluded that the whole legitimate Church was a part of this special group—exclusive, that is, of visible Israel.

          The principal problem that we are having with these issues, centers around our inability to properly discriminate between the two different definitions of Israel.  We need to understand that Israel the greater and Israel the lesser are actively coexistent within God’s whole reconciliation.  Then understanding that God’s graces for Israel the greater differs considerably from the graces God has set aside for Israel the lesser.  As an example, Israel the greater will constitute the Kingdom of God in the fulness of their pre-Armageddon resurrection.  While Israel the lesser is to inherit the preexistent Kingdom of God—the City of God upon the New Earth in their resurrection on the last day. <**>

7. "Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called;"

(*)"Paul mentions this, to show that the HIDDEN ELECTION of God overrules the outward calling, and that it is yet by no means inconsistent with it, but, on the contrary, that it tends to its conformation and completion.  That He might then in due order prove (1) both, He in the first place assumes, that the election of God is not tied to the natural descendants of Abraham, and that it is not a thing that is included in the conditions of the covenant: and this is what He now confirms by a most suitable example. For if there ought to have been any natural progeny, which fell not away from the covenant; this ought to have been especially the case with those who obtained the privilege at first: but when we find, that of the first sons of Abraham, while he was yet alive, and the promise new, one of them was separated as the seed, how much more might the same thing have taken place in his distant posterity?  Now this testimony is taken from Gen.xvii. 20, where the Lord gives an answer to Abraham, that He had heard his prayer for Ishmael, but that there would be another on whom the promised blessing would rest.  It hence follows, that some men are (**) by special privilege elected out of the chosen people, in whom the common adoption becomes efficacious and valid." 

Calvin's Commentary - Romans - pp.345, 346

aaron-(*)Calvin wrote “Paul mentions this, to show that the HIDDEN ELECTION of God overrules the outward calling“.  As Calvin’s meaning here is a bit unclear, I do not believe that ELECTION actually “overrules” CALLING as they are both established functions of our sovereign God—as “many are called but few are chosen”.  One represents the CALLING of God and the other represents the ELECTION of God.

FACT—God's elective sovereignty alone establishes the identity of each and every one of His hidden elect priesthood—His children of promise.  And throughout all time and eternity they will be universally selected out from both the called Jew and the called non-Jew alike.  (**)It is only “that some men are by special privilege elected out of the chosen people (visible Israel)” into GOD'S INVISIBLE ELECT REGENERATED PRIESTHOOD.

But it would almost seem that we are discarding the entire “chosen people” (visible Israel) while keeping only that small fraction called the elect “in whom the common adoption becomes efficacious and valid”.

A great deal of care must be exercised when we discuss the efficacy of the visible Circumcision Covenant that God made with Abraham.  As even now the Christian Church itself has gravitated towards the total devaluation of God’s commanded institutional initiatory rites of both visible circumcision and visible baptism.

8. "That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."                                                             

aaron-Ref. v.8  What God is showing us in this verse, is His absolute sovereignty in the election process.  For God to be absolutely sovereign in His ELECTION process, all rights to one’s claim to be a child of God are completely removed from the physical realm and placed outside of all human endeavor.  To become part of the invisible ELECT, to become a child of God, or one of the sons of God, or to become a child of promise, you must be individually selected by God Himself.  It is a sovereign act of God alone.  It is only through God's sovereign act of REGENERATION that we become His sons and His children.  Nevertheless, the “children of the flesh” are still included in God’s “chosen people”—Israel the lesser, and are a part of the visible Abrahamic Covenant—the Circumcised Flesh Covenant /or The Covenant of Bondage.     

"He now gathers from God's answer a proposition, which includes the whole of what he had in view.  For if Isaac, and not Ishmael, was the seed, though the one as well as the other was Abraham's son, it must be that all natural sons are not to be regarded as the seed, but that the promise is specially fulfilled only in some, and that it does not belong commonly and equally to all. He calls those the children of the flesh, who have nothing superior to a natural descent; (They) are THE CHILDREN OF THE PROMISE, who are peculiarly selected by the Lord."  Calvin's Commentary - Romans - p.346

aaron-But the problem that has arisen here in Calvin’s last comments, is with the positional state of “the children of the flesh” /or Israel the lesser—those who are not to be counted as a part of the ELECT.  When John Calvin said that these “have nothing superior to a natural descent”, he has certainly overlooked the critical importance of their being counted as an inclusive part of the visible Abrahamic Covenant of Grace—the Covenant of Bondage.  Calvin, like so many of today’s theologians, has a tendency to completely devalue the efficacy of the visible segment of God’s covenant peoples.  This faulted practice of trying to determine who is to be saved and who is not to be saved is of major concern when we consider any correct exegesis of Scripture.

9. "For this is the word of promise, At this time will I come, and Sarah shall have a son."

"He adds another divine testimony; and we see, by the application made of it, with what care and skill he explains Scripture.  When he says, the Lord said that He would come, and that a son would be born to Abraham of Sarah, He (announced) that His blessing was not yet (?) conferred, but that it was as yet suspended.  But Ishmael was already born when this was said: then God's blessing had no regard to Ishmael. We may also observe, by the way, the great caution with which he (?) proceeds here, lest he should exasperate the Jews.  The cause being passed over, he first simply states the fact; he will hereafter open the fountain."

Calvin's Commentary - Romans - pp.346, 347

          aaron-The point to be gleaned from this passage, is simply that of the complex character of God’s covenant with Abraham.  Ishmael was an inclusive part of the Circumcision of the Flesh Covenant segment of the Abrahamic Covenant of Grace, but the promised birth of Isaac would manifest a very special line that would ultimately produce the Messiah.

10. "And not only this; but when Rebecca also had conceived by one, even by our father Isaac,"

aaron-The promised blessing had initially been conferred upon Abraham at his first meeting with God: And this initial promised blessing always had only one seed in view—Jesus.  The other children of promise—the progeny of Isaac, Jacob and so on, were, by the elective sovereignty of God, selectively designed to be the children of promise: The holy priesthood—the hidden Israel of God.

"The meaning, however, is, that the difference as to the possession of the promise may not only be seen in the children of Abraham, but that there is a much more evident example in Jacob and Esau: for in the former instance some might allege that their condition was unequal, the one being the son of an handmaid; but these were of the same mother, and were even twins: yet one was rejected, and the other was chosen by the Lord.  It is hence clear, that the (**) fulfillment of the promise does not take place in all the children ($$) of the flesh indiscriminately."

Calvin's Commentary - Romans - p.347

          aaron-Even though both of these twins, on the eighth day of their lives as their custom was, were circumcised according to God’s command and initiated into God’s Abrahamic Covenant of Grace.  Then to better explain the complexities of Abraham’s Covenants with God, only Isaac was elected as the progenitor of God’s hidden priesthood.  John Calvin’s view concerning the other twin was a bit harsh, as he surmised that the other “one was rejected”.  To be “rejected” seem to carry with it some sense of finality, like that individual is eternally lost.  A faulted conclusion that much of today’s Church would probably agree with.  Here, God was simply showing the selective election of a special band of priestly followers.  These priestly followers were being elected out from God’s institutional corporate peoples—Ekklesolia en Ekklesia.  This selective election might be similar to God’s special election of those who perused the calling of a Nazarite.  Ref.Num.6.  Then this Nazarite vow is also similar in content to the instructions that Zacharias and Elizabeth received before the birth of John the Baptist. Ref.Lu.1

11. "(For the children being not yet born, neither having done any ($)  good or evil, that THE PURPOSE OF GOD ACCORDING TO ELECTION MIGHT STAND, not of works, but of Him that calleth,)"                                         

"He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God.  He had indeed before briefly noticed, that (*a) there was a difference between the natural children of Abraham, that (*c) though all were adopted by circumcision into a participation of the (*r) covenant, yet the grace of God was not effectual in them all; and hence that they, who enjoy the favor of God, are the children of the promise.  But now it thus happened, he has been either silent or has obscurely hinted. 

Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly (aaron-Calvin is referring here to the invisible elect) nothing higher (nihil superius) must be sought than the goodness of God, and nothing higher in the perdition of the reprobation than His just severity."

** aaron-JOHN CALVIN puts forth three propositions:

(1) "The first proposition is, - `As the blessing of the (aaron-visible Circumcision of the Flesh Covenant) covenant (Y) separates the Israelitic nation from all other people, so the election (Y) of God makes a distinction between men in that nation (aaron-within the institution of corporate Israel), while He (?) predestinates some to salvation, and others to eternal condemnation.'  (aaron-This last sentence is a gross oversimplification when he inserts the words “salvation” and “condemnation”!)

(2) The second proposition is, - `There is no other basis for this (Y) election than the goodness of God alone, and also since the fall of (*Y) Adam, His mercy; which embraces whom He pleases, without any regard whatever to their works.' (aaron-Because of Christ’s propitiation.)

(3) The third proposition is, - `The Lord in His gratuitous election is free and (Y) exempt from the necessity of imparting equally the same grace to all; (Y)  but, on the contrary, He passes by whom He wills, and whom He wills He (Y)  chooses.'  All these things Paul briefly included in one sentence: he then goes on to other things...  He (Paul) speaks of the gratuitous (YY) election of God almost in every instance."

Calvin's Commentary - Romans - pp.348, 349

aaron-John Calvin's summary of vv.6-11 in these three propositions that I have posed, seem complete.  They definitely reveal some discrepancies to his deficient understanding in these complex Covenant matters. 

(1) In the first place, I would agree that circumcision did “separate the Israelitic nation from all other people”.  This was to visibly demonstrate God’s desire to have a select band of peoples and to also have a relationship with the larger body—His whole creation.

And in the second part of this first proposition, he speaks only of the elective sovereignty of God.  But here, Calvin seems to imply that only the hidden elect children of promise are actually being saved: Which is the same faulted view that is commonly held by a majority of today’s Christian Church. “So the election of God makes a distinction between men in that nation (Israel), while He predestinates some to salvation, and others to eternal condemnation.”  This statement that Calvin makes here, would seem to contradict some of his earlier comments.  As an example—“For since it was the Lord's will that His covenant should be sealed, no less in Ishmael and Esau, than in Isaac and Jacob, it appears that they were not wholly alienated from Him; except, it may be, you make no account of the Circumcision, which was conferred on them by God's command; but it cannot be so regarded (that “you make no account of the Circumcision”) without dishonor to God.”

The problem as I see it, is when we limit salvation to just the elect priesthood of God—a conclusion that is strictly a New Testament Christian view.  The question that must be answered is this—is salvation limited to only the elect priesthood?  NO!!!

"Archbishop Usher asks this question, `Did God, before he made man, determine to save some and reject others?'  To this he gives this answer, -`Yes, surely: before they had done either good or evil, God in his eternal counsel set them apart.'"

Calvin's Commentary - Romans - p.350 footnote 1

          aaron-Since the identification of God’s peoples has a complex definition, they must be approached with that in mind.  One could judge Archbishop Usher’s statement as a gross oversimplification.  His answer may be correct if we have only the sovereign election of God’s Holy priesthood in view.  But when we apply these sighted examples of Ishmael and Isaac or Jacob and Esau to the one being saved and the other being lost, I believe we will have taken a giant misstep in our exegesis.

          (3)The third proposition-`The Lord in His gratuitous election is free and (Y) exempt from the necessity of imparting equally the same grace to all; (Y) but, on the contrary, He passes by whom He wills, and whom He wills He (Y) chooses.'  These are all valid facts in God’s election process.  The problem here is in the perceived state of those who are being “passed over”.  I am afraid that most Christian scholars would conclude that those who are being “passed over” are probably lost.  As difficult as it might seem in the face of some present denominational differences, I now believe that we should begin to consider ELECTION /or REGENERATION as a second work of God’s grace and completely independent of Justification.

aaron-Without being too repetitious, I would, in four propositions, summarize my suggested reasons for our interest in the book of Romans:

1. Romans presents the explanation for the dispensational transition in God's reconciliation.  By this transition, God fulfills His universal Covenant promise to father Abraham.

2. Under His elective sovereignty, and to demonstrate the universal character of His reconciliation, God has now opened wide the door of salvation to all peoples, tribes, tongues and nations.

3. God's universal application of justification and condemnation toward both the Jews and non-Jews alike, is now set firmly in place.

4. God clearly explains His visible dispositions as examples for our understanding, and yet remaining distinct from His invisible dispositions: Both of which are always coexistent within His universal reconciliation.

Calvin continues:

12. "It was said unto her, The elder shall serve the younger."

13. "As it is written, Jacob have I loved, but Esau have I hated."

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

15. "For He says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

aaron-These passages are clearly presented by God, so as to more precisely define the active presence and scope of His elective sovereignty.  God's desire is that we understand that His elective sovereignty has always been the principal instrument for the formation of His Messianic Covenant line: His hidden Covenant of Promise.  It is because of this special election of His invisible priestly line, that God is attempting to explain this distinctive difference that is evident between His visible dispositions and His invisible dispositions—as it is most clearly seen in the difference between Isaac and Ishmael /or Jacob and Esau. 

First, both Ishmael and Isaac were included in the Circumcised Flesh Covenant /or the Covenant of Bondage.  This is the visible institutional component of the Abrahamic Covenant of Grace: Which we must understand here, as the broader view /or characteristic of God’s Abrahamic Covenant of Grace. Ref.Gen.17:1-14, 18, 20, 23-27; Gal.4:21-25

Then second, we see that just Isaac, along with the whole elect lineage of the invisible Messianic line, was to be included in the hidden Covenant of Promise.  Which, if we have properly recognized these discrete differences between God’s visible dispositions and God’s invisible dispositions, must be understood as the narrow view /or characteristic of God’s Abrahamic Covenant of Grace. Ref.Gen.17:15-17, 19, 21-22, Gal.4:21-24, 26

Finally, we must see that both the visible Circumcised Flesh Covenant—the Covenant of Bondage and the invisible Covenant of Promise are both integral parts of Abraham’s Covenants with God.

But now, for a brief moment, let us consider the meaning and definition of precisely whom God is choosing.

1. Is God choosing individuals?  /Or

2. Is God choosing nations?

John Calvin, in his commentaries, occasionally speaks of these definitions as making reference to nations.  But as we closely follow Calvin’s comments, we soon discover that he speaks in them often of individuals as well: As we will shortly observe in his comments on verse 16.  I am not sure we should trouble ourselves at this time with these issues of eternal security: As I believe that that diversion could be greatly misplaced in our present discussion.

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

"From the testimony adduced he draws this inference, that beyond all controversy our election is not to be ascribed to our diligence, ($$) nor to our striving, nor our efforts, but that it is wholly to be referred to the counsel of God.  That none of you may think that they who are elected are elected because they are deserving, or because they had in any way procured for themselves the favor of God, or, in short, because they had in them a particle of worthiness by which God might be moved, take simply this view of the matter, that it is neither by our will nor efforts, (for he has put running for striving or endeavor,) that we (**) are counted among the elect, but that it wholly depends on the divine goodness, which of itself chooses those who neither will, nor strive, nor even think of such a thing.  And they who reason from this passage, that there is in us some power to strive, but that it effects nothing of itself unless assisted by God's mercy, maintain what is absurd; for the Apostle shows not what is in us, but excludes all our efforts."

(**) "They are, however, to be condemned who remain secure and idle on the pretense of giving place to the grace of God; for though nothing is done of our own striving, yet that effort which is influenced by God is not ineffectual. 

These things, then, are not said that we may quench the Spirit of God, while kindling sparks within us, by our waywardness and sloth; but that we may understand that everything we have is from Him, and that we may hence learn to ask all things of Him, to hope for all things from Him, and to ascribe all things to Him, while we are prosecuting the work of our salvation with fear and trembling." 

Calvin's Commentary - Romans - pp.357, 358

"But the subject handled is God's sovereignty in the manifestation of His favor and grace..."

Calvin's Commentary - Romans - p.358 footnote 1"

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

18. "Therefore has He mercy on whom He will have mercy, and whom He will He hardeneth."

"Here follows the conclusion of both parts; which can by no means be understood as being the language of any other but of the Apostle; for he immediately addresses an opponent, and adduces what might have been objected by an opposite party.  There is therefore no doubt but that Paul, as we have already reminded you, speaks these things in his own person, namely that God, according to his own will, favours with mercy them whom he pleases, and unsheathes the severity of his judgment against whomsoever it seemeth him good.  That our minds may be satisfied with the difference which exists between the elect and the reprobate, and may not inquire for any cause higher than the divine will, his purpose was to convince us of this—that it seems good to God to illuminate some that they may be saved, and to blind others that they may perish: for we ought particularly to notice these words, to whom he wills, and whom he wills: beyond this he allows us not to proceed.” 

aaron-John Calvin, like the many of today’s Church scholars, has mistakenly come to a wrong conclusion concerning this passage.  They have concluded that these visible peoples of God who were placed in a blinded state, were also destined to “perish”.  But the blinding of the visible peoples of Israel, was in fact a necessary part of God’s plan for the successful progress of the Gospel. Ref.Mat.13:13

19. "Thou wilt say then unto me, why doth He yet find fault?  For who has resisted His will?"

20. "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to the thing that formed it, why hast thou made me thus?"

21. "has not the Potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?

22. "What if God, willing to show his wrath, and to make His power known, endured with much longsuffering the vessels of wrath fitted to destruction:"

23. "And that He might make known the riches of His glory on the vessels of mercy, which He afore prepared unto glory,"

24. "Even us, whom He also called, not from the Jews only, but also of the Gentiles?"

** Whom He also called:

"From the reasoning which he has been hitherto carrying on respecting (1) the freedom of divine election, two things follow,

- that the grace of God is not so confined to the Jewish people that it does not also flow to other nations, and diffuse itself through the whole world,

- and (2)  then, that it is not even so tied to the Jews that it comes without exception to all the children of Abraham according to the flesh; for (**) if God's election is based on His own good pleasure alone, wherever His will turns itself, there His election exists.  Election being then established, the way is now in a manner prepared for Him to proceed to those things which He designed to say respecting the calling of the ($?) Gentiles, and also respecting the rejection of the Jews; the first of which seems strange for its novelty, and the other wholly unbecoming."

aaron-We can see by this section, that John Calvin was right on target in his definition of God's sovereign election: And his explanation of the prophetic nature of the incorporation of the Gentiles is also appreciated.

? Although I would take exception to this portion of Calvin's commentary: Verse 24 makes no mention at all "respecting the rejection of the Jews": but speaks only of the combined calling in of the Jews and the Gentiles.  Matter of fact, the apostle Paul states the exact opposite to Calvin’s rejection conclusion in Rom.11:1 and 11—that God did not cast off His people, nor did they stumble that they might fall.  These types of added conclusions in these critical issues tend only to sow more confusion within the less astute.

I have just been reminded that our overall problem could very well be an institutional problem.  That is, we have little or no concept of institution within our overall exegesis.  We have failed to properly identify God’s first established institution—the called of Israel and God’s second established institution—the called of the Christian Church. <**>  I would suggest that this understanding of institution is absolutely essential for any successful exegesis of the Scriptures.

Calvin continues—"As, however, the last had more in it to offend, He speaks in the first place of that which was less disliked.  He says then, that the vessels of God's mercy, whom He selected for the glory of His name, ARE TAKEN ($$) FROM EVERY PEOPLE, FROM GENTILES NO LESS THAN FROM THE JEWS. But though in the relative WHOM the rule of grammar is not fully observed by Paul, yet his object was, by making as it were a TRANSITION, to subjoin (add) that we are the vessels of God's glory, ($$) WHO HAVE BEEN TAKEN IN PART FROM THE JEWS AND IN PART FROM THE ($$) GENTILES; and he proves from the calling of God, THAT THERE IS NO (Y) DIFFERENCE BETWEEN NATIONS MADE IN ELECTION."

Calvin's Commentary - Romans - pp.370, 371                      

aaron-THAT WAS AND IS THE GOOD NEWS!  GOD’S UNIVERSAL RECONCILIATION!  But by following along in the Scriptures, as God deals with His first peoples Israel, we should begin to more clearly understand the larger picture of God’s reconciliation.  Understanding that the New Testament dispensation is specifically designed to manifest and explain the complex details concerning God’s universal reconciliation and God’s manifested invisible dispositions.

25. "As He saith also in Osee, I will call them My people, which were not My people; and her beloved, which was not beloved."

(**) As He says in Hosea:

($$) "HE PROVES NOW THAT THE CALLING OF THE GENTILES OUGHT NOT TO HAVE ($$) BEEN DEEMED A NEW THING, AS IT HAD LONG BEFORE BEEN TESTIFIED BY THE  ($$) PREDICTION OF THE PROPHET.  The meaning is evident; but there is some difficulty in the application of this testimony; for no one can deny (*?) but that the prophet in that passage speaks of the Israelites. For the Lord, having been offended with their wickedness, declared that they should be no longer His people.  But Paul applies to the Gentiles what was expressly spoken to the Israelites."

Calvin's Commentary - Romans - p.371

aaron-There is no certainty that the prophet and the apostle are speaking about two distinctly different things: But we can certainly conclude that the Apostle Paul and Hosea are both speaking specifically about the peoples of God.  We must constantly remember this one important fact from Rom.11: That the Jews were not rejected entirely, they were not cast off entirely, nor did they fall entirely.  The book of Romans simply clarifies the universal character of God's reconciliation.  Which, Spiritually speaking, includes God’s dealings with both Israel the greater and Israel the lesser.

NOTE: "Error is often a greater obstacle to the salvation of men than carelessness or vice. . .  Let no man think error in doctrine a slight practical evil.  No road to perdition has ever been more thronged than that of false doctrine.  Error is a shield over the conscience and a bandage over the eyes." - Professor Hodge.

aaron-When the seeds of error are sown and then allowed to grow unmolested, much confusion springs up on every side.  But as for Professor Hodge, their restricted BLACK and WHITE view of the elective process could hinder their ability to achieve the correct understanding.  I believe they need to be more color sensitive in their approach.

Calvin—"They who have hitherto been most successful in untying this knot have supposed that Paul meant to adopt this kind of reasoning, - "What may seem to be an hindrance to the Gentiles to become partakers of salvation did also exist as to the Jewish nation: as then God did (?) formerly receive into favor the Jews, whom He had cast away and exterminated, so also now He exercises the same kindness towards the Gentiles."

aaron-The only hope that we have for properly understanding the methods used by God in His dealings with His creation, is by first understanding God’s dealings with His first peoples Israel.  They are the visible example and type of our own relationship with the invisible Creator God. Ref.1Cor.10:1-11

I would also repeat, GOD DID NOT CAST AWAY HIS FIRST PEOPLES ISRAEL! Ref.Rom.11:1 and 11  ALL OF THE INSTITUTION OF ISRAEL WILL BE SAVED! Ref.Rom.11:26

Calvin—“But as this interpretation, though it may be supported, yet seems to me to be somewhat strained, let the reader consider this, - Whether it would not be a more suitable view to regard the consolation (!) given by the prophets, as intended, not only for the Jews, but also for the Gentiles: for it was not a new or an unusual thing with the prophets, after having pronounced on the Jews God's vengeance on account of their sins, to turn themselves to the Kingdom of Christ, which was to be propagated through the whole world... And this is what (**) is chiefly included in the present prophecy: for when THE JEWS WERE banished from God's family, they were thus REDUCED TO A COMMON CLASS,”

aaron-I believe this should read - when THE JEWS APPEARED to be banished.  The Scriptures teach us that the Jews were never entirely banished from God's Kingdom, but they were, in a certain limited sense, "REDUCED TO THAT MORE OF A COMMON CLASS.  That is, when the Jews were put on a level with the Nations, all distinction in peoples was eternally removed: Which allowed for the development of /and the transition into, God’s universal reconciliation—and the subsequent developing picture of God’s invisible dispositions and His hidden Kingdom.

(Y$) “AND PUT ON A LEVEL WITH THE GENTILES. The difference being taken away, ($) God's mercy is now indiscriminately extended to all the Gentiles.”

aaron-So then we can finally say that His mercy is actually extended to all classes of the Jews and the non-Jews alike. Ref.Rom.11:28-32 

“We hence see that the prophet's prediction is fitly applied to the present subject; in which God declares, that after HAVING EQUALIZED ($!) THE JEWS AND THE GENTILES, He would gather a Church for Himself from aliens, so that they who were not a people would begin to be so."

Calvin's Commentary - Romans - pp.371-372

aaron-Once again, we must remember that God did not completely cast off the Jewish nation in any definitive sense.  With the New Testament revelation concerning God’s invisible dispositions /or His invisible priestly line that existed long before the Christian era, we now see that the members of the invisible Christian Church have also become participating members in the hidden priesthood of God.  Which must continue to be identified as the historic Jewish Israel—precisely as God has defined these hidden identifications in chapters two and nine of Romans.  Yes, SOME physical Jews were temporarily cut off, but the historic Jewish Israel as a nation, as the ELECT priesthood of God, was never banished from their God.  Otherwise, the members of the invisible Christian Church would have no identity—Jew, Circumcision, and Israel or place of residence—the invisible priesthood that is the construct of the hidden Kingdom of God. <*>

aaron-Calvin, as well as many other modern commentators, seem to state or imply that Israel, within these passages, is some how banished from God's Kingdom.  But this Scripture is more specifically defining the universality of God's reconciliation.  It is dealing primarily with the incorporation of the Gentile nations with the Jews.  Where, from the visible corporate institutions that we identify as Israel and the Christian Church, the elect remnant from both institutions are then assimilated together into the hidden Kingdom of God—The kingdom of the Son of God.  This may seem cruel and harsh toward many within visible corporate institution of Israel, as well as many within the visible corporate institution of the Church.  But we all know that God, by sending Jesus as the Justifier and propitiation for all, was really doing everyone a huge favor.  To correctly understand these Scriptures, we must constantly remind ourselves of the necessary coexistence of the visible (the physical) and the invisible (the Supernatural or Spiritual).  A hidden mystery of which John Calvin as well as many of the early Church fathers was barely aware of.  This can be seen from this statement— "THE JEWS WERE REDUCED TO A COMMON CLASS, AND PUT ON A LEVEL WITH THE GENTILES."  This "reduced to a common class, and put on a level with the Gentiles" is exactly what we have been saying all along.  The Jews, with their reduction to a common class is only with respect to the manifestation of God’s invisible dispositions. To demonstrate the sharp distinction between God’s visible dispositions and God’s invisible dispositions, they have received the same designation as the Gentiles—that alien designation is the "UNCIRCUMCISION". (Jer.9:25-26)  Now this change is not intended to be a temporary change, nor is this change meant as an intermediate change, but this transitional change is a permanent dispensational manifestation in the way in which God has always elected and identified His invisible priesthood—the hidden Israel of God. 

Yes, for their own eternal benefits that they now receive from Christ’s finished work upon the cross, God has equalized the called Jews and the called Gentiles throughout time and eternity.  Which allows us to receive the precious truths of v.26 at face value:

26. "And it shall come to pass, that in the place where it was said unto them, you are not My people; there shall they be called the children of the living God."

aaron-“the children of the living God” is referring, not to the visible corporate institutions of Israel and the Christian Church, but just to the hidden elect priesthood who carry the secret mark of God.  Whether they are Jews or non-Jews, all must enter this special group in the exact same way—by the regenerative elective sovereignty of God Himself.

27. "Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a REMNANT shall be (delivered)."

aaron-This important REMNANT is explained in much more detail in Romans chapter eleven.  It is essentially showing us that the election of God’s hidden priesthood was always to be very selective.  That is, all of the institutionally called peoples of Israel or the Christian Church were not necessarily to be included in this special elect band.

28. "For He will finish His work, and cut it short in righteousness; because a short work will the Lord make upon the earth."

29. "And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrah."

aaron-These three verses, 27-29, explain an important aspect of this universal identification that is being openly manifested in God's program of reconciliation.  It explicitly shows that God DID NOT, in any way, shape, or form, corporately reject the visible nation of Israel.  He did not reject ALL of those who were Israel by natural birth from His hidden kingdom!  He plainly states that this transitional prediction came forth from the mouths of the prophets of old, and was being openly confirmed here in the New Testament: that only a small REMNANT of physical Israel would, through God’s sovereign election, find their way into His invisible kingdom.  This REMNANT would be saved into God's hidden kingdom, only because of God's sovereign election and because of Jesus' one eternal sacrifice that redeemed them from their sins. 

30. "What shall we say then?  That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith:"

31. "But Israel, which followed after the law of righteousness, has not attained to the law of righteousness."

32. "Wherefore? (Why?)  Because they sought it not by faith, but as it were by the works of the law.  For they stumbled at the stumblingstone:"

33. "As it is written, Behold, I lay in Sion a stumblingstone and a rock of offence: and whosoever believeth on Him shall not be ashamed."