Romans 9:18

Therefore hath he mercy on whom he will have mercy, and whom He will He hardeneth.

What inference shall we draw from the argument as presented in the first part of the chapter? The apostle makes ready to meet an objection which he anticipates, not only on the part of the Jews, but on the part of every person that might read these words, namely, that the sovereign freedom of God is essentially unjust. He shows that God does not act unjustly in His sovereign choice, since he claims for Himself in Scriptures the liberty both to favor and to harden as He will. With horror, therefore, the apostle rejects the insinuation: Surely we cannot sap that there is unrighteousness with God? By no means! The principles which the sovereign God chooses for His own actions cannot be unjust, even if our weak human understanding should feel inclined to draw that conclusion. And the apostle quotes a passage from the solemn interview of God with Moses, Exodus 33:18, to prove His contention. God there said to Moses: Mercy I will show to whomsoever I will show mercy, and compassion I will have upon whomsoever I will have compassion. The mercy and compassion of God have their foundation in God only, in His mercy and compassion; they depend solely upon His own sovereign will; He is responsible to no one outside of Himself; He must render an account to no one but Himself; He is under no obligation to any man. It is important to note that these words were spoken in the case of Moses, for in His case, if in that of any person in the world, the Lord might have been induced to make an exception. But since the same rule was applied in his case as in that of all other men, Paul concludes: So, then, it is not a matter of him that wills nor of him that runs, but of God that manifests mercy. In no way is the merciful application of God's compassion dependent upon the efforts and endeavors of men, but solely upon God. And what God thus declares to be right and good by that token is right and good. The apostle rests his case upon two assumptions, namely, that the Scripture from which he quotes is the Word of God, and that no act of God can be actually unrighteous. And so he has answered every objection.

But still Paul is not satisfied. He wants to demonstrate also from the case of one that has experienced God's wrath and displeasure that there is no unrighteousness and injustice in God. For the Scripture says to Pharaoh, Exodus 9:16: To this end have I had thee arise, come forward, appear in history, that I might show in thee My power, and that My name might be proclaimed in all the earth. That was the reason why the Pharaoh of Scriptures appeared on the stage of history, that he might he an example of the revelation of God's power, the power which is able to effect the destruction of obstinate sinners. And this design of God having been accomplished, Exodus 9:15, the account of the punishment of Pharaoh and the deliverance of the children of Israel was spread far and wide among the heathen nations and served to establish the judgment and justice, the glory of God. And so Moses concludes, taking Pharaoh as a type of the hardened sinners: So, then, God has mercy upon whom He will, but whom He will He hardens. The example of Pharaoh shows the terrible effect of self-hardening. God has thoughts of grace and mercy toward all men, He seriously wants the salvation of all men. He offers His gifts of mercy to all without exception, 1 Timothy 2:4; Romans 11:32; Ezekiel 33:11. God had extended His call also to Pharaoh; He sent His messengers to him, He pleaded with him, He chastised him to lead him to the way of repentance and righteousness. But the proud king refused to heed each and every offer; he deliberately turned from the attempts of God to direct his feet to the way of peace. And therefore God finally delivered him to his evil mind and intention; He withdrew His hand, His saving grace, from him. That was the judgment by which the heart of Pharaoh was hardened.