Romans 9:15

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. FOR HE SAITH TO MOSES (EXODUS 33:19 ), I WILL HAVE MERCY ON WHOM I WILL HAVE MERCY, [ eleoo (G1653)] - 'on whom I have mercy,' AND I WILL HAVE COMPASSION ON WHOM I WILL HAVE COMPASSION, [ oikteiroo (G3627)] - 'on whom I have compassion;' q.d., 'There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims a right to do so.' Yet it is worthy of notice that this is expressed in the positive rather than the negative form: It is not, 'I will have mercy on none but on whom I will;' but 'I will have me...

15._For he saith to Moses, etc. _(296) With regard to the elect, God cannot be charged with any unrighteousness; for according to his good pleasure he favors them with mercy: and yet even in this case the flesh finds reasons for murmuring, for it cannot concede to God the right of showing favor to one and not to another, except the cause be made evident. As then it seems unreasonable that some should without merit be preferred to others, the petulancy of men quarrels with God, as though he deferred to persons more than what is right. Let us now see how Paul defends the righteousness of God. In the first place, he does by no means conceal or hide what he saw would be disliked, but proceeds to maintain it with inflexible firmness. And in the second place, he labours not to seek out reasons to soften its asperity, but considers it enough to check vile barkings by the testimonies of Scriptu...

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, Hosea 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...

Verse Romans 9:15. _FOR HE SAITH TO MOSES, I WILL HAVE MERCY_, c.] The words of God to Moses, Exodus 33:19, show that God has a right to dispense his blessings as he pleases for, after he had declared that he would spare the Jews of old, and continue them in the relation of his peculiar people, when they had deserved to have been cut off for their idolatry, he said: _I will make all my_ _goodness pass before thee; and I will proclaim the name of the_ _Lord before thee; and I will have mercy on whom I will have mercy;_ _and I will have compassion on whom I will have compassion_. As if he had said: I will make such a display of my perfections as shall convince you that my nature is kind and beneficent; but know, that I am a debtor to none of my creatures. My benefits and blessings are...

FOR HE SAITH TO MOSES - Exodus 33:19. I WILL HAVE MERCY - This is said by God when he declared expressly that he would make all his goodness pass before Moses Exodus 33:19, and when, therefore, it was regarded, not as a proof of stern and inexorable justice, but as “the very proof of his benevolence,” and the highest which he thought proper to exhibit. When people, therefore, under the influence of an unrenewed and hosthe heart, charge this as an unjust and arbitrary proceeding, they are resisting and perverting what God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his favor, and bestow his mercies as he chose. None of the human race deserved his favor; an

EXPOSITION ROMANS 11:1 2. _The present position and prospects of the Jewish nation con-sidereal._ ROMANS 9:1 (1) _Deep regret expressed for the present exclusion of the Jewish nation from inheritance of the promises. _This section is not necessary for the main argument of the Epistle, which would have been complete without it for an exposition of God's righteousness, Romans 12:1. following naturally the conclusion of Romans 8:1., and these intervening chapters having no immediate connection with the preceding or succeeding context. But it was a subject too deeply

FOR HE SAITH TO MOSES,.... That is, God said to Moses. The apostle goes on to answer to the above objections, by producing some testimonies out of the writings of Moses, in favour of both branches of predestination; showing, that the doctrine he had advanced, was no other than what God himself had delivered to Moses, whose name and writings were in great esteem with the Jews, whereby the apostle might hope to give full satisfaction in this point. The first passage he cites, is in Exodus 33:19. AND WILL BE GRACIOUS TO WHOM I WILL BE GRACIOUS, AND WILL SHOW MERCY ON WHOM I WILL SHOW MERCY. This is produced, in favour of special, particular, and personal election, and to clear it from any charge of unrighteousness; and by it, it appears, that God bestows his grace and mercy in time, on such persons he has willed and determined from all eternity to bestow it; this, is clear fr

The Jews thought that God must certainly save them. They thought they had a birth claim. Were they not the children of Abraham? Surely they had some right to it. This chapter battles the question of right. No man has any right to the grace of God. The terms are inconsistent. There can be no right to that which is free favor. We are all condemned criminals, and if pardoned, it must be as the result of pure mercy, absolute mercy, for desert there is none in any one of us. Romans 9:1. _I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart._ He never thought about his unbelieving brethren, without the deepest imaginable regret. How far is this from the spirit of those who look upon the ungodly without tears settle it down as a matter that cannot be altered, and take it as a q

II. DISPENSATIONAL. GOD'S DEALINGS WITH ISRAEL. Chapter s 9-11. 1. Israel and God's Sovereignty. CHAPTER 9 _ 1. Paul's Yearning over Israel. (Romans 9:1 .)_ 2. What Israel Possesseth. (Romans 9:4 .) 3. God's Unconditional Election. (Romans 9:6 .) 4. God's Sovereignty. The Vindication of His Justice and Mercy. (Romans 9:14 .) 5. Mercy for the Remnant. (Romans 9:27 .) 6. Israel's Rejection of God's Righteousness. (Romans 9

GOD'S FREE ELECTION. Romans 9:6. We must distinguish: to be of Israel, is not to be Israel. Mere physical heredity counts for nothing: Isaac was the proper seed of Abraham, designated as the child of promise (Genesis 21:12, etc.). Here Isaac's case illustrates the sovereignty of God; in Romans 4:18, the efficacy of faith. Romans 9:10. The case of Esau and Jacob is equally significant. Twin offspring of the same parents, the unborn babes had done nothing to achieve merit or display worth, when God said, The elder shall serve the younger, an election governing the history of the descendant peoples ...