9:16 {12} So then [it is] not of him that {q} willeth, nor of him that runneth, but of God that sheweth mercy.
(12) The conclusion of the answer: therefore God is not unjust in choosing and saving from his free goodness, such as it pleases him: as he also answered Moses when he prayed for all of the people.
(q) By will he means the thought and endeavour of heart, and by running, good works, to neither of which he gives the praise, but only to the mercy of God.
9:16 But of God that sheweth mercy. When God is gracious, it is not because a human will ( him that willeth ), or a human work ( him that runneth ) lays him under obligation, and forces him to give, but the gift is of him, due to his mercy, which he has the right to bestow where he will. Isaac willed to bestow the blessing on Esau (Ge 27:1-4), and the latter run to obtain the venison (Ge 27:5), but Jacob had been chosen to become the founder of the chosen people (Ge 25:23 26:24:00 Ps 135:4), and received the blessing, which promised that he should be the father of a great nation (Ge 27:28,29).
9:16 It - The blessing. Therefore is not of him that willeth, nor of him that runneth - It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man's running, to the divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual children of Abraham, even to the end of the world.
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.
