Romans 9:16

God that sheweth mercy— Shewing mercy, and obtaining mercy, are applied to the donation of extraordinary favours and privileges upon a people, chap. Romans 11:30. 1 Peter 2:10.; and that it is to be so understood here, appears from the context. One would imagine that this verse should have come in immediately after the 13th; but the reason why the Apostle inserted it here, most probably was, that he might take the affair of Moses's intercession for the Israelites into his conclusion, as well as the two foregoing instances relating to the sons of Abraham and Isaac; for, the instance of Moses's intercession, first, with respect to his will and earnest desire, has relation to the preceding cases of Abraham and Isaac; and so it comes into the conclusion in this verse; and secondly, with respect to the sovereign will and pleasure of God, in continuing to the Israelites the favour of being his peculiar people, it has also relation by way of contrast to the subsequent case of Pharaoh, Romans 9:17.; and so comes also into the conclusion, Romans 9:18. This is an example of the Apostle's consulting brevity in arranging and wording his arguments. The passage from Romans 9:14 may be paraphrased thus: "And now, what shall we say to these things? Shall we suggest that God's bestowing religious privileges in this unequal manner, upon those who otherwise are in equal circumstances, is inconsistent with equity and justice?—By no means; Romans 9:15. I gave a general answer to this objection, chap. Romans 3:6 which I now confirm by the words of God himself to Moses, Exodus 33:19 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 be cut off for their idolatry. I will, says he, make all my goodness pass before thee, &c. as if he had said, 'I will make such a display of my perfections as shall convince you I am of a kind and beneficent nature: but know, that I am a debtor to none of my creatures; my benefits and blessings are merely from my own good-will; nor can any people, much less a rebellious people, challenge them as their due in justice or equity; and therefore I now spare the Jews, not because either you who intercede for them, or they themselves have any claim upon my favour; but of my own free and sovereign grace I choose to shew them mercy and compassion:' Romans 9:16. I conclude therefore, from these three several instances foregoing, that the making or continuing any body of men the peculiar people of God, in respect to spiritual or national privileges, is righteously determined, not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. ForAbraham judged that the blessingought, and desired it might be given to his eldest son Ishmael; and Isaac also designed it for first-born Esau: and Esau, wishing and hoping it would be his, readilywent a hunting for venison, that he might receive it. But they were all frustrated; Abraham and Isaac who willed, and Esau who ran; for the blessing of being a great nation, and his peculiar people, God, of his mere good pleasure, originally intended first for Isaac, and then for Jacob and his posterity; and to them it was given. And when by their apostacy they had forfeited this privilege, it was not Moses's willing, nor any prior obligation that God was under, but his own sovereign mercy, which continued the enjoyment of it." See Locke, and Whitby.