Romans 9:16

So then [With these words Paul introduces the answer to the question in Romans 9:14; as inferred or deduced from the citation in Romans 9:15; as though he said, "As a conclusion from what I have cited, it is proven that as to the obtaining of God's favor"] it is not [the accomplishment] of him that willeth [of him that wants it], nor of him that runneth [of him that ardently strives, or offers works for it; as a runner does for his prize], but of God that hath mercy. [Many expositors, following Theophylact, refer this "willing" to Isaac, who sought to bless Esau against God's choice in Jacob, and refer the running to that of Esau, who ran to get the venison. But that running of Esau was too literal; it lacked in that moral effort Godward which Paul's argument implies. Others, as Meyer, Godet, etc., confine the willing and running to Moses, but this, too, is objectionable, as too narrow a base for so broad a principle. Paul includes Abraham, Isaac, Ishmael, Jacob, Esau, Moses, and all like them. No man is chosen of God because he chooses or strives to be chosen till God has first chosen him (John 15:16-19). The first choice rests in the will of God. If God did not call all (John 3:16; Titus 2:11; Revelation 22:17) and choose all who respond by sincerely wishing and striving to be chosen, the dark side of Calvinism might indeed be true. Originally there was no curb to the freedom of God in dealing with fallen man save the unspeakable mercy and goodness of God. Justice at that time afforded no curb; for man was a sinner without means of propitiation or atonement, and stood condemned by justice. The verbal form "runneth," though it comes in abruptly, is not of special, but of general, reference ("him" being equivalent to "any one"), and indicates strenuous moral effect toward God, or salvation (Psalms 119:32). It is part of the old and familiar figure wherein life is regarded as a race or "course," moral effort being a "running" therein (see comment, Romans 9:31-32). This figure is so well known that it is customarily introduced thus abruptly (Acts 13:25; Acts 20:24; 2 Timothy 4:6-7). The use of the verb "to run" is as common as the noun "course," and is also brought in abruptly, as needing no gloss (Galatians 2:2; Galatians 5:7; Philippians 2:16; Hebrews 12:1. Comp. Philippians 3:11-14 and 1 Corinthians 9:24-26; where the apostle elaborates the figure). These very references to Paul's use of this figure afford abundant proof that after God chooses us (and he has now chosen us all, for he would not that any should perish, but that all men be saved, and come into the knowledge of the truth-- 2 Peter 3:9; 1 Timothy 2:4; Romans 2:4; Titus 2:11 : Ezekiel 18:23; Ezekiel 18:32; Ezekiel 33:11), then everything depends upon our "willing" (Luke 13:34; Acts 13:46) and "running," for we ourselves having obtained of God's free will and grace a calling and election, must of ourselves make that calling and election sure (2 Peter 1:10-11); yea, we must work out our own salvation with fear and trembling and the aid of God (Philippians 2:12), and must so "run" that we may obtain. Paul is here proving the unfettered freedom of the Almighty before he gave the gospel. A freedom which permitted him to give it when, how, where and to whom he chose, save as he had gradually limited himself, slightly, from time to time, by his promises. This freedom permitted him at last to give such a gospel that the self-righteous Jews saw fit to reject it and become castaways. Paul in all his argument says never a word about God's limitations in the gospel after the gospel was given; for they have nothing to do with his argument which relates to God's freedom when preparing the gospel and before the gospel was given. Failure to note this simple, obvious distinction has brought forth that abortive system of inexorable logic called Calvinism, which has gone near to attribute both the sins of man and the iniquities of the devil to God himself. God was free, but in his goodness he chose to provide salvation to those who would accept it on his conditions. Thus the Lord, being free, chose to be bound by his covenants and promises, even as the Lord Jesus, being rich, chose to be poor (2 Corinthians 8:9). Paul proves God's past freedom; no one save the Jew of his day ever denied it; but to say that Paul establishes a present freedom and absolute sovereignty in God, which robs man of his freedom to do right, or wrong: repent, or continue in sin; accept Christ, or reject him, etc., is to dynamite the gospel, and blast to shivers the entire rock of New Testament Scripture. Calvinism denies to God the possibility of making a covenant, or giving a promise, for each of these is a forfeiture of freedom, a limitation of liberty. According to Calvinism, God is absolutely free; according to the Scripture, he is free save where he has pledged himself to man in the gospel.]