9:14 {10} What shall we say then? [Is there] {n} unrighteousness with God? God forbid.
(10) The first objection: if God loves or hates without any consideration of worthiness or unworthiness, then is he unjust, because he may love those who are unworthy, and hate those who are worthy? The apostle detests this blasphemy, and afterward responds to it in depth, point by point.
(n) Man knows no other causes of love or hatred, but those that are in the persons, and thereupon this objection arises.
9:14 [Is there] unrighteousness with God? Does not this liberty of God, in his election of races, do violence to his justice? Is it not unjust that God should choose one nation and reject another? The answer to this is now given. Paul shows that the Scriptures recognize this liberty, and these Scriptures, reverenced by the Jewish objector to whom he is writing, would not assign injustice to God. The argument is wholly scriptural.
9:14 Is there injustice with God - Is it unjust in God to give Jacob the blessing rather than Esau? or to accept believers, and them only. God forbid - In no wise. This is well consistent with justice; for he has a right to fix the terms on which he will show mercy, according to his declaration to Moses, petitioning for all the people, after they had committed idolatry with the golden calf. I will have mercy on whom I will have mercy - According to the terms I myself have fixed. And I will have compassion on whom I will have compassion - Namely, on those only who submit to my terms, who accept of it in the way that I have appointed.
9:14-24 Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
