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16. For if the first-fruits, etc. By comparing the worthiness of the Jews and of the Gentiles, he now takes away pride from the one and pacifies the other, as far as he could; for he shows that the Gentiles, if they pretended any prerogative of honor of their own, did in no respect excel the Jews, nay, that if they came to a contest, they should be left far behind. Let us remember that in this comparison man is not compared with man, but nation with nation. If then a comparison be made between them, they shall be found equal in this respect, that they are both equally the children of Adam; the only difference is that the Jews had been separated from the Gentiles, that they might be a peculiar people to the Lord. ³⁵⁴³⁵⁴     There were two kinds of first-fruits: the sheaf, being the first ripe fruit, Leviticus 23:10; and the dough, the first kneaded cake, Numbers 15:20. It is to the last that the reference is here made.
   The first-fruits are considered by some, such as Mede and Chalmers, to have been the first Jewish converts to Christianity — the apostles and disciples; but this is not consistent with the usual manner of the Apostle, which is to express the same thing in two ways, or by two metaphors. Besides, the whole context refers to the first adoption of the Jewish nation, or to the covenant made with Abraham and confirmed to the patriarchs. — Ed.

They were then sanctified by the holy covenant, and adorned with peculiar honor, with which God had not at that time favored the Gentiles; but as the efficacy of the covenant appeared then but small, he bids us to look back to Abraham and the patriarchs, in whom the blessing of God was not indeed either empty or void. He hence concludes, that from them an heredity holiness had passed to all their posterity. But this conclusion would not have been right had he spoken of persons, or rather had he not regarded the promise; for when the father is just, he cannot yet transmit his own uprightness to his son: but as the Lord had sanctified Abraham for himself for this end, that his seed might also be holy, and as he thus conferred holiness not only on his person but also on his whole race, the Apostle does not unsuitably draw this conclusion, that all the Jews were sanctified in their father Abraham. ³⁵⁵³⁵⁵     That the holiness here mentioned is external and relative, and not personal and inward, is evident from the whole context. The children of Israel were denominated holy in all their wickedness and disobedience, because they had been consecrated to God, adopted as his people, and set apart for his service, and they enjoyed all the external privileges of the covenant which God had made with their fathers.
   Pareus makes a distinction between what passes from progenitors to their offspring and what does not pass. In the present case the rights and privileges of the covenant were transmitted, but not faith and inward holiness. “Often,” he says, “the worst descend from the best, and the best from the worst; from wicked Ahaz sprang good Hezekiah, from Hezekiah descended impious Manasse, from Manasse again came good Josiah, and from Josiah sprang wicked sons, Shallum and Jehoiakim.” But all were alike holy in the sense intended here by the Apostle, as they were circumcised, and inherited the transmissible rights and privileges of the covenant.
   “The holiness,” says Turrettin, “of the first-fruits and of the root was no other than an external, federal, and national consecration, such as could be transferred from parents to their children.”
   “The attentive reader,” says Scott, “will readily perceive that relative holiness, or consecration to God, is here exclusively meant. [...] Abraham was as it were the root of the visible Church. Ishmael was broken off, and the tree grew up in Isaac; and when Esau was broken off, it grew up in Jacob and his sons. [...] When the nation rejected the Messiah, their relation to Abraham and to God was as it were suspended. They no longer retained even the outward seal of the covenant; for circumcision lost its validity and baptism became the sign of regeneration: they were thenceforth deprived of the ordinances of God.” — Ed.

Then to confirm this view, he adduces two similitudes: the one taken from the ceremonies of the law, and the other borrowed from nature. The first-fruits which were offered sanctified the whole lump, in like manner the goodness of the juice diffuses itself from the root to the branches; and posterity hold the same connection with their parents from whom they proceed as the lump has with the first-fruits, and the branches with the tree. It is not then a strange thing that the Jews were sanctified in their father. There is here no difficulty if you understand by holiness the spiritual nobility of the nation, and that indeed not belonging to nature, but what proceeded from the covenant. It may be truly said, I allow, that the Jews were naturally holy, for their adoption was hereditary; but I now speak of our first nature, according to which we are all, as we know, accursed in Adam. Therefore the dignity of an elect people, to speak correctly, is a supernatural privilege.