Romans 9:16

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. SO THEN IT IS NOT OF HIM THAT WILLETH (or hath the inward intention), NOR OF HIM THAT RUNNETH (maketh the active exertion): see, for illustration of this phrase, ; ; ; . Both the 'willing' and the 'running' are indispensable to salvation; yet salvation is owing to neither, BUT (IS PURELY) OF GOD THAT SHOWETH MERCY. This is strikingly expressed in Philippians 2:12: "Work out your own salvat...

16._It is not then of him who wills, etc. _From the testimony adduced he draws this inference, that beyond all controversy our election is not to be ascribed to our diligence, nor to our striving, nor to our efforts, but that it is wholly to be referred to the counsel of God. That none of you may think that they who are elected are elected because they are deserving, or because they had in any way procured for themselves the favor of God, or, in short, because they had in them a particle of worthiness by which God might be moved, take simply this view of the matter, that it is neither by our will nor efforts, (for he has put _running _for striving or endeavour,) that we are counted among the elect, but that it wholly depends on the divine goodness, which of itself chooses those who neither will, nor strive, nor even think of such a thing. And they who reason from this passage, that there...

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 9:16. _SO THEN IT IS NOT OF HIM THAT WILLETH_, c.] I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined not by the _judgment, hopes_, or _wishes_ of men, but by the _will_ and _wisdom_ of God alone. For Abraham judged that the blessing ought, and he _willed_, desired, that it might be given to _Ishmael_; and Isaac also _willed_, designed, it for his first-born, _Esau_: and Esau, _wishing_ and hoping that it might be his, _readily_ went, _ran_ a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed-Abraham and Isaac, who _willed_, and Esau who _ran_: for God had originally intended that the blessing of being a great nation and distinguished people should,...

SO THEN - It follows as a consequence from this statement of God to Moses. Or it is a doctrine established by that statement. NOT OF HIM THAT WILLETH - This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that people by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God’s Spirit on the heart is to make it “willing in the day of his power;” Psalms 110:3. The meaning here is evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek fo

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

SO THEN IT IS NOT OF HIM THAT WILLETH,.... This is not a consequence drawn by an adversary, showing that if this be the case, it signifies nothing for men to will or do, they may even sit still and do nothing, but depend on the mercy of God; but this is a conclusion of the apostle's from the above cited testimony, inferring from thence, that election, which is what he is discoursing of, is "not of him that willeth", NOR OF HIM THAT RUNNETH: that is, is not owing to the will or works of men, to the desires, inclinations, and affections of their minds, or to the actions of their lives; these are not the motives, conditions, or causes of this act: BUT OF GOD THAT SHEWETH MERCY; in a free sovereign way and manner, which he is not obliged to by anything the creature wills or works; he is at full liberty, notwithstanding whatever they will or do, to give his grace and mercy, when, where, and...

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 ...