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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 9:14–24. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the children of men, with reference to their eternal state. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to some people and denied to others, and the favour of effectual grace, which is given to some particular persons and denied to others.
Now this part of his discourse is in answer to two objections.
I.It might be objected, Is there unrighteousness with God? If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? This the apostle startles at the thought of: God forbid! Far be it from us to think such a thing; shall not the judge of all the earth do right? Gen 18:25; Rom 3:5, Rom 3:6. He denies the consequences, and proves the denial.
1.In respect of those to whom he shows mercy, Rom 9:15, Rom 9:16. He quotes that scripture to show God's sovereignty in dispensing his favours (Exo 33:19): I will be gracious to whom I will be gracious. All God's reasons of mercy are taken from within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessels of grace and glory. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatic, and the repetition makes it more so: I will have mercy on whom I will have mercy. It imports a perfect absoluteness in God's will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should. As these great words, I am that I am (Exo 3:14) do abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will. To vindicate the righteousness of God, in showing mercy to whom he will, the apostle appeals to that which God himself had spoken, wherein he claims this sovereign power and liberty. God is a competent judge, even in his own case. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. Eleēsō on han heleō - I will have mercy on whom I will have mercy. When I begin, I will make an end. Therefore God's mercy endures for ever, because the reason of it is fetched from within himself; therefore his gifts and callings are without repentance. Hence he infers (Rom 9:16), It is not of him that willeth. Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God. In Jacob's case it was not of him that willeth, nor of him that runneth; it was not the earnest will and desire of Rebecca that Jacob might have the blessing; it was not Jacob's haste to get it (for he was compelled to run for it) that procured him the blessing, but only the mercy and grace of God. Wherein the holy happy people of God differ from other people, it is God and his grace that make them differ. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God's free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness, Mat 4:16. In darkness, therefore not willing what they knew not; sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not (Isa 65:1); in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil because his is good; but, of all the grace that we or others have, he must have the glory: Not unto us, Psa 115:1.
2.In respect of those who perish, Rom 9:17. God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh; it is quoted from Exo 9:16. Observe,
(1.)What God did with Pharaoh. He raised him up, brought him into the world, made him famous, gave him the kingdom and power, - set him up as a beacon upon a hill, as the mark of all his plagues (compare Exo 9:14) - hardened his heart, as he had said he would (Exo 4:21): I will harden his heart, that is, withdraw softening grace, leave him to himself, let Satan loose against him, and lay hardening providences before him. Or, by raising him up may be meant the intermission of the plagues which gave Pharaoh respite, and the reprieve of Pharaoh in those plagues. In the Hebrew, I have made thee stand, continued thee yet in the land of the living. Thus doth God raise up sinners, make them for himself, even for the day of evil (Pro 16:4), raise them up in outward prosperity, external privileges (Mat 11:23), sparing mercies.
(2.)What he designed in it: That I might show my power in thee. God would, by all this, serve the honour of his name, and manifest his power in baffling the pride and insolence of that great and daring tyrant, who bade defiance to Heaven itself, and trampled upon all that was just and sacred. If Pharaoh had not been so high and might, so bold and hardy, the power of God had not been so illustrious in the ruining of him; but the taking off of the spirit of such a prince, who hectored at that rate, did indeed proclaim God glorious in holiness, fearful in praises, doing wonders, Exo 15:11. This is Pharaoh, and all his multitude.
(3.)His conclusion concerning both these we have, Rom 9:18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him; we have none of us deserved it, nay, we have all justly forfeited it a thousand times, so that herein the work of our salvation is admirably well ordered that those who are saved must thank God only, and those who perish must thank themselves only, Hos 13:9. We are bound, as God hath bound us, to do our utmost for the salvation of all we have to do with; but 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 that 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 a preventing distinguishing favour to whom he will. Had he mercy on the Gentiles? It was because he would have mercy on them. Were the Jews hardened? It was because it was his own pleasure to deny them softening grace, and to give them up to their chosen affected unbelief. Even so, Father, because it seemed good unto thee. That scripture excellently explains this, Luk 10:21, and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means.
II.It might be objected, Why doth he yet find fault? For who hath resisted his will? Rom 9:19.
Had the apostle been arguing only for God's sovereignty in appointing and ordering the terms and conditions of acceptance and salvation, there had not been the least colour for this objection; for he might well find fault if people refused to come up to the terms on which such a salvation is offered; the salvation being so great, the terms could not be hard. But there might be colour for the objection against his arguing for the sovereignty of God in giving and withholding differencing and preventing grace; and the objection is commonly and readily advanced against the doctrine of distinguishing grace. If God, while he gives effectual grace to some, denies it to others, why doth he find fault with those to whom he denies it? If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? If it be his pleasure to discard them as not a people, and not obtaining mercy, their knocking off themselves was no resistance of his will. This objection he answers at large,
1.By reproving the objector (Rom 9:20): Nay but, O man. This is not an objection fit to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, is that which abases man as nothing, less than nothing, and advances God as sovereign Lord of all. Observe how contemptibly he speaks of man, when he comes to argue with God his Maker: "Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels? Art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his path in the great waters?" That repliest against God. It becomes us to submit to him, not to reply against him; to lie down under his hand, not to fly in his face, nor to charge him with folly. Ho antapokrinomenos - That answerest again. God is our master, and we are his servants; and it does not become servants to answer again, Tit 2:9.
2.By resolving all into the divine sovereignty. We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it. God's sovereignty over us is fitly illustrated by the power that the potter hath over the clay; compare Jer 18:6, where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnify his justice in their destruction by Nebuchadnezzar.
(1.)He gives us the comparison, Rom 9:21. The potter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure; and herein he acts arbitrarily, as he might have chosen whether he would make any vessel of it at all, or whether he would leave it in the hole of the pit, out of which it was dug.
(2.)The application of the comparison, Rom 9:22-24. Two sorts of vessels God forms out of the great lump of fallen mankind: - [1.] Vessels of wrath - vessels filled with wrath, as a vessel of wine is a vessel filled with wine; full of the fury of the Lord, Isa 51:20. In these God is willing to show his wrath, that is, his punishing justice, and his enmity to sin. This must be shown to all the world, God will make it appear that he hates sin. He will likewise make his power known, to dumaton autou. It is a power of strength and energy, an inflicting power, which works and effects the destruction of those that perish; it is a destruction that proceeds from the glory of his power, Th2 1:9. The eternal damnation of sinners will be an abundant demonstration of the power of God; for he will act in it himself immediately, his wrath preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preserve the being of the creature. In order to this, God endured them with much long-suffering - exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening. The reigning corruptions and wickedness of the soul are its preparedness and disposedness for hell: a soul is hereby made combustible matter, fit for the flames of hell. When Christ said to the Jews (Mat 23:32), Fill you up then the measure of your father, that upon you may come all the righteous blood (Mat 23:35), he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wilfulness in sin, fit themselves for destruction. [2.] Vessels of mercy - filled with mercy. The happiness bestowed upon the saved remnant is the fruit, not of their merit, but of God's mercy. The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty. I beseech thee show me thy glory, says Moses, Exo 33:18. I will make all my goodness to pass before thee, says God (Exo 33:19), and that given out freely: I will be gracious to whom I will be gracious. God makes known his glory, this goodness of his, in the preservation and supply of all the creatures: the earth is full of his goodness, and the year crowned with it; but when he would demonstrate the riches of his goodness, unsearchable riches, he does it in the salvation of the saints, that will be to eternity glorious monuments of divine grace. Secondly, What he does for them he does before prepare them to glory. Sanctification is the preparation of the soul for glory, making it meet to partake of the inheritance of the saints in light. This is God's work. We can destroy ourselves fast enough, but we cannot save ourselves. Sinners fit themselves for hell, but it is God that prepares saints for heaven; and all those that God designs for heaven hereafter he prepares and fits for heaven now: he works them to the self-same thing, Co2 5:5. And would you know who these vessels of mercy are? Those whom he hath called (Rom 9:24); for whom he did predestinate those he also called with an effectual call: and these not of the Jews only, but of the Gentiles; for, the partition-wall being taken down, the world was laid in common, and not (as it had been) God's favour appropriated to the Jews, and they put a degree nearer his acceptance than the rest of the world. They now stood upon the same level with the Gentiles; and the question is not now whether of the seed of Abraham or no, that is neither here nor there, but whether or no called according to his purpose.
Historical interpretation
Two Centuries of Reception
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This must be understood in the light of what David says in the psalm: “Unless the Lord builds the house, those who build it labor in vain. Unless the Lord watches over the city, the watchman stays awake in vain.” From this we learn that it is not because the builder sits idly by that God builds the house for him but because he works and expends as much labor and care as lies within human power, but yet it belongs to God to remove all the obstacles and bring the work to completion. Thus, man is called to work as hard as he can, but God will crown the work with success. Therefore it is godly and right for a man to leave the completion of his work to God and not to another human being. Likewise, Paul sowed and Apollos watered but God gave the increase, “so neither he who plants nor he who waters is anything, but only God who gives the growth.” In the same way, we can say that “it depends not upon man’s will or exertion but upon God’s mercy.”
When Saul asked forgiveness for his sin he did not receive it, but David, when he confessed his sin, did receive forgiveness. However, it cannot be said on this basis that God judged unjustly by granting forgiveness to the one and withholding it from the other. For the one who looks on the heart knows in what spirit the penitent is making his request and whether it deserves to be heard. And although it is dangerous to try to figure out God’s judgment, yet in the case of unbelievers, who reap the reward of their own minds, it cannot be said that God’s judgment is unjust.Look at the stories of Saul and David and ask yourself what happened to them after God’s judgment. Did Saul do what was right after he was refused mercy? Did he prove that God’s judgment was unjust? Did David after receiving mercy turn his back on God? Or did he remain in him from whom he received mercy?
God is not unjust simply because he does not give everyone what they deserve.
"So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth."
As then in the one case, he means, some were saved and some were punished, so here also. This man was reserved for this very purpose. And then he again urges the objection.
The Jewish argument here goes like this: “It does not depend on the one who wills or on the one who runs; God has mercy on whomever he wills and hardens whomever he wills.” The apostle, though, does not take away what we possess in our own will.… For if the Jewish argument is correct, why does Paul run, as when he says: “I have finished the race,” and why does he urge others to run? For this reason it is understood that here Paul takes the role of the one who questions (and refutes), not of the one who denies.
It is clear from this passage that the willing and running are ours, but the fulfillment of our willing and running belongs to the mercy of God. So it is that free will is preserved as far as our willing and running is concerned and that everything depends on the power of God as far as the fulfillment of our willing and running is concerned.
Paul does not take away the freedom of the will but says that our will is not sufficient unless God helps us, making us compassionate so that we might do good works by the gift of the Holy Spirit.… We cannot will unless we are called, and when we will after our calling neither our will nor our striving is enough unless God gives strength to our striving and leads us where he calls. It is therefore clear that it is not by willing nor by striving but by the mercy of God that we do good works, even though our will (which by itself can do nothing) is also present.
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Summary
Romans 9:16 stands as a profound declaration of divine sovereignty, asserting that God's saving mercy and elective purposes are not contingent upon human will, desire, or strenuous effort, but flow solely from His own gracious character. This verse serves as a crucial theological summary within Paul's intricate argument concerning God's faithfulness to Israel and the nature of His election, emphasizing that salvation and divine favor are entirely God's prerogative, freely bestowed and unearned by human merit.
Context
Literary Context
Romans 9:16 is strategically positioned within Paul's deeply theological and often challenging discourse in Romans 9-11. Paul is grappling with the apparent paradox of Israel's rejection of their Messiah and the faithfulness of God to His covenant promises. Immediately preceding this verse, Paul cites God's sovereign choice of Jacob over Esau before their birth, stating, "Jacob have I loved, but Esau have I hated" (Romans 9:13, quoting Malachi 1:2-3). He then directly quotes Exodus 33:19, where God declares to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Romans 9:15). Romans 9:16 functions as a climactic conclusion to these preceding arguments, distilling the essence of God's unconditioned freedom in dispensing His mercy and favor, setting the stage for subsequent discussions on human responsibility and the inclusion of Gentiles.
Historical & Cultural Context
Paul's audience, comprised of both Jewish and Gentile believers in Rome, would have been familiar with the Jewish understanding of covenant and election. For many Jews, their lineage from Abraham and adherence to the Mosaic Law were seen as foundational to their standing with God. There was a prevalent emphasis on human striving—through obedience to the Law, good works, and zealous pursuit of righteousness—as a means of earning divine favor. Against this backdrop, Paul's assertion that God's mercy is "not of him that willeth, nor of him that runneth" directly challenges any notion of human meritocracy or earned salvation. It underscores a fundamental shift from a works-based paradigm to one centered on divine grace, a concept that was revolutionary and often controversial in both Jewish and Greco-Roman cultures, which typically valued human achievement and self-reliance.
Key Themes
Romans 9:16 powerfully contributes to several overarching themes in Romans. Firstly, it profoundly asserts Divine Sovereignty, highlighting God's absolute freedom and authority in His redemptive plan. His choices are not dictated by human will or performance, but by His own wise and merciful counsel, as seen in the examples of Pharaoh and Moses in Exodus 9:16 and Exodus 33:19. Secondly, the verse underscores God's Mercy as the Ultimate Source of salvation and blessing. It is not human striving but divine compassion that initiates and accomplishes salvation, a truth echoed throughout Paul's writings, particularly in Ephesians 2:4-5. Finally, it emphasizes Human Inability to secure salvation through personal effort. The phrases "not of him that willeth, nor of him that runneth" unequivocally declare that human desire, intention, or strenuous exertion cannot compel or earn God's saving grace. This theme is foundational to Paul's gospel, which consistently points to salvation as a gift of grace received by faith, apart from works of the law, as articulated in Romans 3:20-24.
Exposition and Analysis
Key Word Analysis
This term (G2309) denotes an active option from subjective impulse, referring to human desire, intention, or choice. It captures the internal wish, longing, or determination. In this context, it signifies that salvation is not a result of human volition or the strength of one's personal desire for God.
This verb (G5143) implies active exertion, striving, or diligent pursuit, often used metaphorically for participating in a race or engaging in intense effort. Here, it signifies that salvation is not achieved through human performance, strenuous religious activity, or moral striving, no matter how earnest.
Derived from the word for "mercy," this verb (G1653) means to compassionate by word or deed, specifically by divine grace. It highlights God's active, sovereign act of compassion and grace, indicating that His mercy is freely given, unmerited, and the sole source of divine favor and salvation.
Verse Breakdown
"So then [it is] not of him that willeth"
This clause emphatically states that salvation or divine favor does not originate from human desire, intention, or personal choice. No matter how strong a person's will or how sincere their longing for God, these internal human efforts are insufficient to secure God's redemptive mercy. This negates any notion that God's action is a response to or dependent upon human volition.
"nor of him that runneth"
Building on the previous negation, this phrase further clarifies that salvation is not achieved through human exertion, striving, or diligent religious performance. It dismisses the idea that one can earn God's favor through works, moral achievement, or zealous adherence to religious practices. Both internal desire ("willeth") and external action ("runneth") are explicitly excluded as the source of God's mercy.
"but of God that sheweth mercy"
This concluding clause provides the unequivocal positive statement, identifying the sole source of divine favor and salvation: God Himself, who actively "sheweth mercy." This highlights God's sovereign initiative, His unmerited compassion, and His absolute freedom to bestow grace according to His own will, independent of human merit or effort. It underscores that mercy is a divine attribute and action, freely given.
Literary Devices
Romans 9:16 employs several potent literary devices to convey its profound theological truth. The most prominent is Contrast, setting human will and effort ("him that willeth," "him that runneth") in stark opposition to divine action ("God that sheweth mercy"). This antithetical structure powerfully emphasizes that the origin of salvation lies exclusively with God, not humanity. The phrases "not of him that willeth, nor of him that runneth" also demonstrate Parallelism, specifically a negative parallelism, where two similar ideas are presented to reinforce the same point—the inadequacy of human effort. The use of the strong negative "not" (G3756, ou) followed by "nor" (G3761, oudé) creates a forceful Emphasis on the exclusion of human agency as the determining factor. Furthermore, the verse functions as a Summary Statement (indicated by "So then," G686 ara and G3767 oûn), drawing a definitive conclusion from Paul's preceding arguments about God's sovereign election and mercy (Romans 9:6-15).
Theological and Thematic Connections
Romans 9:16 is a cornerstone for understanding the doctrine of salvation by grace alone. It unequivocally asserts that God's redemptive work is not a response to human initiative, merit, or striving, but flows from His own sovereign, unmerited mercy. This truth humbles humanity, stripping away any basis for boasting or self-reliance in the spiritual realm. It redirects all glory to God, who freely chooses to show compassion. This divine prerogative, however, does not negate human responsibility but rather establishes the context in which human faith and obedience operate – as a response to, rather than a cause of, God's prior grace. The verse underscores that election is rooted in God's character and purposes, ensuring the security of His people and the fulfillment of His plan, independent of human fallibility.
Reflection and Application
Romans 9:16 calls us to a profound reorientation of our understanding of salvation and our relationship with God. It dismantles any illusion that our standing before God is based on our own efforts, good intentions, or spiritual zeal. Instead, it compels us to embrace a posture of radical humility and complete dependence on God's unmerited favor. This truth should cultivate deep gratitude within us, recognizing that our redemption is a pure gift, not a reward. It frees us from the exhausting treadmill of trying to earn God's love or secure our salvation through performance, allowing us to rest in the finished work of Christ and the steadfastness of God's mercy. Understanding that God's mercy is sovereign and freely given should also ignite a passion for evangelism, not as a means to coerce God's hand, but as a joyful proclamation of the good news that salvation is available to all who respond in faith to God's gracious call.
Questions for Reflection
FAQ
Does Romans 9:16 negate human responsibility or the need for faith?
No, Romans 9:16 does not negate human responsibility or the necessity of faith, but it defines the source and nature of salvation. The verse emphasizes that the ultimate origin of salvation is God's sovereign mercy, not human will or effort. This means that faith itself is a gift and a response to God's prior grace, rather than an independent human work that compels God to save. While humans are responsible to believe and obey, their ability to do so, and the very provision of salvation, are rooted in God's merciful initiative. Paul consistently teaches that salvation is received by faith (Romans 3:28), but this faith is not a meritorious work; it is the means by which God's grace is apprehended.
If God's mercy is sovereign, does that mean evangelism is pointless?
Absolutely not. The sovereignty of God's mercy, as articulated in Romans 9:16, provides the very foundation and hope for evangelism. Because salvation is "of God that sheweth mercy," it means that God is actively working to bring people to Himself. Our role in evangelism is to be instruments in God's sovereign plan, proclaiming the good news that He has provided salvation through Christ. We preach, knowing that it is God who opens hearts and grants repentance (Acts 16:14), and that His mercy is extended to all who call upon Him (Romans 10:13). Evangelism is our obedient participation in God's unfolding redemptive purposes, not an attempt to force His hand.
Christ-Centered Fulfillment
Romans 9:16 finds its ultimate fulfillment and clearest expression in the person and work of Jesus Christ. The "God that sheweth mercy" is most perfectly revealed in His sending of His Son to be the propitiation for our sins, not because humanity willed it or ran after Him, but because of His great love and rich mercy (Ephesians 2:4-5). Humanity, in its fallen state, was utterly incapable of willing its own salvation or earning it through any effort. It was precisely because "when we were yet without strength, in due time Christ died for the ungodly" (Romans 5:6) that God's mercy shone brightest. Jesus Christ is the embodiment of God's sovereign mercy, the Lamb of God who takes away the sin of the world, not by human design but by divine appointment (John 1:29). In Christ, we see that God's election is not arbitrary but purposed for our good and His glory, culminating in the redemption purchased by His blood, a redemption freely offered to all who believe, demonstrating that salvation is indeed "not of him that willeth, nor of him that runneth, but of God that sheweth mercy" through His Son (John 3:16).