9:20 {17} Nay but, O man, who art thou that repliest against God? {18} Shall the thing {u} formed say to him that formed [it], Why hast thou made me thus?
(17) The apostle does not answer that it is not God's will, or that God does not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather grants his adversary both the antecedents, that is, that it is God's will, and that is must of necessity so happen, yet he denies that God is therefore to be thought an unjust avenger of the wicked: for seeing that it appears by manifest proof that this is the will of God, and his doing, what impudency is it for man, who is but dust and ashes, to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, that the will of God is the rule of righteousness.
(18) An amplification of the former answer, taken from a comparison, by which it also appears that God's determinate counsel is set by Paul as the highest of all causes: so that it depends not in any way on the second causes, but rather shapes and directs them.
(u) This similitude agrees very properly to the first creation of mankind.
9:20 Who art thou that repliest against God? Shall men charge God with injustice? We have no right to strive with our Maker. He has the right to declare his own conditions upon which he will have mercy.
9:20 Nay, but who art thou, O man - Little, impotent, ignorant man. That repliest against God - That accusest God of injustice, for himself fixing the terms on which he will show mercy? Shall the thing formed say to him that formed it, Why hast thou made me thus - Why hast thou made me capable of honour and immortality, only by believing?
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.
