Romans 9:1

In this chapter he begins to remove the offences which might have diverted the minds of men from Christ: for the Jews, for whom he was appointed according to the covenant of the law, not only rejected him, but regarded him with contempt, and for the most part hated him. Hence one of two things seemed to follow, — either that there was no truth in the Divine promise, — or that Jesus, whom Paul preached, was not the Lord’s anointed, who had been especially promised to the Jews. This twofold knot Paul fully unties in what follows. He, however, so handles this subject, as to abstain from all bitterness against the Jews, that he might not exasperate their minds; and yet he concedes to them nothing to the injury of the gospel; for he allows to them their privileges in such a way, as not to detract anything from Christ. But he passes, as it were abruptly, to the mention of this subject, so that there appears to be no connection in the discourse. He, however, so enters on this new subject, as though he had before referred to it. It so happened in this way, — Having finished the doctrine he discussed, he turned his attention to the Jews, and being astonished at their unbelief as at something monstrous, he burst forth into this sudden protestation, in the same way as though it was a subject which he had previously handled; for there was no one to whom this thought would not of itself immediately occur, — “If this be the doctrine of the law and the Prophets, how comes it that the Jews so pertinaciously reject it?” And further, it was everywhere known, that all that he had hitherto spoken of the law of Moses, and of the grace of Christ, was more disliked by the Jews, than that the faith of the Gentiles should be assisted by their consent. It was therefore necessary to remove this obstacle, lest it should impede the course of the gospel.

1. The truth I say in Christ, etc. As it was an opinion entertained by most that Paul was, as it were, a sworn enemy to his own nation, and as it was suspected somewhat even by the household of faith, as though he had taught them to forsake Moses, he adopts a preface to prepare the minds of his readers, before he proceeds to his subject, and in this preface he frees himself from the false suspicion of evil will towards the Jews. And as the matter was not unworthy of an oath, and as he perceived that his affirmation would hardly be otherwise believed against a prejudice already entertained, he declares by an oath that he speaks the truth. By this example and the like, (as I reminded you in the first chapter,) we ought to learn that oaths are lawful, that is, when they render that truth credible which is necessary to be known, and which would not be otherwise believed.