(15) For he saith to Moses.--In the most characteristic period of the Old Testament the divine favour was promised in this way to Moses and denied to Pharaoh. The original of the first quotation has reference to the special revelation vouchsafed to Moses on Sinai, "I will show grace to whom I will show grace."
9:14-24 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, Hos 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 as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
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 from hence, for since all this is dependent on his will, it must be as this was his will from eternity, seeing no new will can possibly arise in God, God wills nothing in time, but what he willed before time; that this grace and mercy are shown only to some persons, and that the only reason of this is his sovereign will and pleasure, and not the works and merits of men; wherefore since this grace and mercy rise out of his own free good will and pleasure, and are by no means the creature's due, it most clearly follows, that God in determining to bestow his grace and mercy, and in the actual doing of it, whilst he determines to deny it, and does deny it to others, cannot possibly be chargeable with any unrighteousness.
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 from hence, for since all this is dependent on his will, it must be as this was his will from eternity, seeing no new will can possibly arise in God, God wills nothing in time, but what he willed before time; that this grace and mercy are shown only to some persons, and that the only reason of this is his sovereign will and pleasure, and not the works and merits of men; wherefore since this grace and mercy rise out of his own free good will and pleasure, and are by no means the creature's due, it most clearly follows, that God in determining to bestow his grace and mercy, and in the actual doing of it, whilst he determines to deny it, and does deny it to others, cannot possibly be chargeable with any unrighteousness.