THE EPISTLE TO THE ROMANS - Chapter 9 - Verse 16

Verse 16. 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 men 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," Ps 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 for mercy, and then confers it in his own way. The word willeth here denotes wish or desire.

Nor of him that runneth. This denotes strenuous, intense effort, as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not in fact strive to enter into the kingdom, or earnestly desire salvation; for the Scriptures teach the contrary, Lu 16:16; Lu 13:24.

There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life, Mt 7:7. But the sense is,

(1.) that the sinner would not put forth any effort himself. If left to his own course he would never seek to be saved.

(2.) That he is pardoned, not on account of his effort; not because he makes an exertion; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him, anymore than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will.

But of God that sheweth mercy. Salvation, in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.