10. And not only, etc. There are in this chapter some broken sentences, such as this is, — But Rebecca also, who had conceived by one, our father Isaac; for he leaves off in the middle, before he comes to the principal verb. 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 fulfilment of the promise does not take place in all the children of the flesh indiscriminately.
And as Paul refers to the persons to whom God made known his purpose, I prefer to regard a masculine pronoun to be understood, rather than a neuter, as [ Erasmus ] has done: for the meaning is, that God’s special election had not been revealed only to Abraham, but also to Rebecca, when she brought forth her twins. (292)
(292) Here is a striking instance of a difficulty as to the construction, while the meaning of the whole passage is quite evident. The ellipsis has been variously supplied; “and not only this,” i.e., what I have stated; “and not only he,” i.e., Abraham to whom the first communication was made; “and not only she,” i.e., Sarah, mentioned in the preceding verse; “but Rebecca also is another instance.” But it may be thus supplied, — “and not only so,” i.e., as to the word of promise; “but Rebecca also had a word,” or a message conveyed to her. That the verse has a distinct meaning in itself is evident, for the next begins with a γὰρ, “for;” and to include Romans 9:11, in a parenthesis, seems by no means satisfactory. The three verses may be thus rendered, —
10. And not only so, but Rebecca also received a message, when she conceived by the first, (i.e., son or seed,) even our father Isaac:
11. for they being not yet born, and having not done any good or evil, that the purpose of God according to election might stand, not
12. through works, but through him who calls, it was said to her, “The elder shall serve the younger.”
The words ἐξ ἑνὸς, rendered commonly “by one,” have never been satisfactorily accounted for. It. seems to be an instance of Hebraism; the word אחד, “one,” means also “first.” We have other instances of this in the New Testament; εἰς μίαν των σαββάτων — “on the first (i.e., day) of the week,” Matthew 28:1; see also Mark 16:2; John 20:19. “The first day” in Genesis 1:5, is rendered by the Septuagint, ἡμέρα μία. Isaac was the first son or seed of promise: and a difference was made in the children of the very first seed. But this meaning of εἰς is said by [ Schleusner ] to be sanctioned by Greek writers, such as [ Herodotus ] and [ Thucydides ] There is no necessity of introducing the word “children,” at the beginning of Romans 9:11; the antecedent in this case, as it sometimes happens, comes after the pronoun; and it is the “elder” and “younger” at the end of Romans 9:12. — Ed.