Romans 9:16
Verse
Context
God’s Sovereign Choice
15For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”16So then, it does not depend on man’s desire or effort, but on God’s mercy. 17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
So then it is not of him that willeth, etc. - 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, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.
Jamieson-Fausset-Brown Bible Commentary
So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort (compare Co1 9:24, Co1 9:26; Phi 2:16; Phi 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Phi 2:12-13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."
John Gill Bible Commentary
For the Scripture saith unto Pharaoh,.... , "The Scripture saith", is a Talmudic (l) way of speaking, used when any point is proved from Scripture; and is of the same signification with , "the merciful God says"; and so the sense of it here is, God said to Pharaoh; the testimony here cited, stands in Exo 9:16; where it is read thus, "for this cause have I raised thee up", or "made thee stand", "for to show in thee my power, and that my name may be declared throughout all the earth"; and is produced by the apostle in proof of the other branch of predestination, called reprobation, and to vindicate it from the charge of unrighteousness: in which may be observed, that the act of raising up of Pharaoh is God's act, even for this same purpose have I raised thee up; which may be understood in every sense that is put upon that phrase, unless that which some Jewish (m) writers have annexed to it, namely, that God raised Pharaoh from the dead; otherwise, I say, all the rest may well enough be thought to be comprised in it; as that God ordained and appointed him from eternity, by certain means to this end; that he made him to exist in time, or brought him into being; that he raised him to the throne, promoted him to that high honour and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart, irritated, provoked, and stirred him up against his people Israel; and suffered him to go all the lengths he did, in his obstinacy and rebellion: all which was done, that I might shew my power in thee; his superior power to him, his almighty power in destroying him and his host in the Red sea, when the Israelites were saved: and the ultimate end which God had in view in this was, that my name might be declared throughout all the earth; that he himself might be glorified, and that the glory of his perfections, particularly of his wisdom, power, and justice, might be celebrated throughout the world. The sum of it is, that this man was raised up by God in every sense, for God to show his power in his destruction, that he might be glorified; from whence the apostle deduces the following conclusion. (l) T. Bab. Pesachim, fol. 82. 2. & 84. 1. Bava Metzia, fol. 47. 1. Zebachim, fol. 4. 1, 2. & passim. (m) Pirke Eliezer, c. 42.
Romans 9:16
God’s Sovereign Choice
15For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”16So then, it does not depend on man’s desire or effort, but on God’s mercy. 17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
- Scripture
- Sermons
- Commentary
God Chooses and Uses Nobodies
By Zac Poonen1.5K1:04:13JOB 42:10PRO 3:5ISA 40:31MAT 5:3JHN 1:12ROM 9:161CO 4:7GAL 6:3JAS 2:19This sermon emphasizes the importance of being poor in spirit, recognizing that all blessings and abilities come from God. It warns against the dangers of spiritual pride and the need to constantly humble oneself before God, acknowledging that everything received is a gift from Him. The speaker uses the example of Job to illustrate the transformation that occurs when one moves from pride to humility, leading to a double portion of blessings from God.
On the Way to the Garden
By S. Lewis Johnson6001:00:47GethsemaneZEC 13:7MAT 6:33MRK 14:26JHN 12:21JHN 20:20ROM 9:16In this sermon, the preacher shares his personal experience of being convicted by the grace of God in Jesus Christ. This transformation in his preaching greatly blessed the congregation. The preacher emphasizes the importance of understanding the depth of Jesus Christ's saving work in order to experience true joy as a Christian. The sermon also discusses the perfection of God's Lamb and the need for believers to be vigilant against the devil. The section concludes with a focus on the denial of Peter and the lesson of exaggerated self-confidence.
Evangelism and the Layman #2
By Ernest C. Reisinger2111:10:32EvangelismPRO 11:30PRO 14:25ROM 9:161TI 3:21TI 3:122TI 2:22TI 2:24In this sermon, the speaker discusses the importance of directing people to the Bible rather than diverting them from it. He had a plan to talk about evangelism, focusing on the man of evangelism, the message of evangelism, and the methods and motives of evangelism. However, he only got halfway through his plan and feels pressured to finish the message. The speaker emphasizes the need to understand that people are different and have different levels of understanding, and that evangelism should involve teaching and instructing rather than simply making decisions. The sermon also highlights the importance of appealing to a person's mind and emotions in order for them to truly embrace and receive the message.
Adoption
By Robert Murray M'Cheyne0God's LoveAdoptionJER 3:19MAT 5:44JHN 1:12ROM 8:17ROM 9:16GAL 4:6EPH 1:5HEB 12:71JN 3:1REV 21:7Robert Murray M'Cheyne emphasizes the profound love of God in the doctrine of adoption, explaining that by nature, we are children of Satan, but through God's will and mercy, we can become sons of God. He highlights that this transformation is solely the work of God, who has the power to regenerate and adopt us into His family, and that our adoption is a humbling gift that should lead us to gratitude and faith. M'Cheyne outlines the steps of regeneration and faith as essential to becoming children of God, and he describes the immense blessings that come with this status, including the love of the Father, the indwelling of the Spirit, and the promise of inheritance as heirs of God. He urges listeners to recognize their need for God’s grace and to embrace their identity as children of God, encouraging them to seek a relationship with Him.
Hebrews 7:1-10
By St. John Chrysostom0PSA 121:4ISA 1:16MAT 5:8MAT 15:19ROM 9:16HEB 7:4HEB 7:8John Chrysostom preaches on the significance of Melchisedec, King of Salem, Priest of the Most High God, as a type of Christ, emphasizing his titles 'King of Righteousness' and 'King of Peace' which point to Jesus. Chrysostom explains the mysterious nature of Melchisedec, being without father, mother, genealogy, beginning of days, or end of life, likening him to the Son of God. He highlights Melchisedec's superiority over Abraham, the Levites, and the Jewish priesthood, showing how the priesthood of Melchisedec foreshadows the eternal priesthood of Christ. Chrysostom urges believers to guard themselves against spiritual slumber, emphasizing the importance of free will in choosing righteousness and the need for repentance to cleanse the soul from sin.
Lord! Save Our Children!
By Conrad Murrell0DEU 21:18NEH 8:8PSA 127:3PRO 22:6ISA 55:11MRK 16:16ACT 16:31ROM 3:1ROM 9:161CO 7:14Conrad Murrell preaches on the importance of understanding and interpreting the Scriptures correctly to avoid harmful consequences like a wrong view of salvation and misplaced trust in the promises of the Bible. He addresses the common misconceptions around raising children, emphasizing that children are born with a sinful nature and that external influences alone cannot guarantee their salvation. Murrell delves into various Bible verses, such as Proverbs 22:6, to explain that proper training shapes outward behavior but does not ensure genuine repentance and conversion. He concludes by highlighting the necessity of God's mercy in the salvation of children, debunking false hopes associated with passages like Acts 16:31 and 1 Corinthians 7:14.
(The Full Gospel) 13. No Man Can Boast in God's Presence
By Zac Poonen0ISA 42:8MRK 10:24ROM 9:16ROM 11:361CO 1:29EPH 2:8Zac Poonen preaches on the importance of recognizing that salvation is solely the work of God, emphasizing that no man should boast before God as everything is done in such a way that man cannot boast in eternity. He highlights the danger of pride, especially in being rich in various aspects, hindering one from entering God's kingdom. Poonen stresses the need for humility, acknowledging that only God can save us from the evil of pride and that salvation has three tenses - past, present, and future, all the work of God.
Pray for the Church in Syria
By Ignatius of Antioch0JHN 10:11ROM 1:11ROM 9:161CO 15:9EPH 4:3Ignatius of Antioch reflects on the Church in Syria, entrusting it to the Lord as its shepherd, who declares Himself as the good Shepherd. He humbly acknowledges his unworthiness but expresses gratitude for the mercy he has received to serve God. Ignatius sends his greetings to the Churches that have welcomed him in the name of Jesus Christ, emphasizing the unity and love among believers across different cities.
Sovereign Grace and Evangelism
By Rolfe Barnard0JHN 1:13JHN 3:3ROM 9:16EPH 2:81PE 1:3Rolfe Barnard emphasizes that the preaching of Sovereign Grace is essential for true evangelism to thrive, as it exposes the flaws in present-day evangelism methods and messages. He highlights the need to proclaim the truth about God, man, and Christ, emphasizing Christ's sovereignty in salvation. Unlike modern evangelism that focuses on what individuals must do with Jesus, true evangelism asks what the sovereign Christ will do with them, emphasizing the new birth as an act of God rather than man. Barnard calls for a return to marveling at God's mercy and grace, echoing Paul and Peter's gratitude for obtaining mercy and faith.
The Success of the Ministry of the Gospel, Owing to a Divine Influence
By Samuel Davies0ISA 2:22MAT 11:28JHN 6:44ROM 9:161CO 3:6Samuel Davies preaches about the essential role of divine influence in the success of the ministry of the gospel, emphasizing that the glory of God's name is the ultimate purpose of all works. He explains that while ministers plant and water the seed of the Word, it is God alone who gives the increase through His superintending influence. Davies highlights the necessity of divine grace in converting sinners and nurturing believers, pointing out that without God's agency, all human efforts are in vain. He urges both ministers and congregants to humbly depend on God's grace for the effectiveness of the gospel, cautioning against trusting in man or external means without divine influence.
Objections to Calvinism - 5. Effectual Calling
By Randolph S. Foster0JHN 6:44ACT 17:30ROM 8:30ROM 9:16ROM 10:17EPH 1:4EPH 2:82TI 1:9JAS 4:81JN 1:9Randolph S. Foster preaches about the Calvinist doctrine of effectual calling, emphasizing that only the predestined elect are called by God's grace to salvation, with their wills being renewed and irresistibly drawn to Jesus Christ. The doctrine asserts that regeneration is an invincible work of God, infallibly securing salvation for the elect. However, the sermon raises objections to this doctrine, arguing that it is anti-scriptural, removes accountability, and undermines the necessity of repentance and faith. It challenges the idea that man is entirely passive in salvation and questions the implications of a belief system that renders individuals blameless for their actions and choices.
Letter 106
By James Bourne0EXO 32:26HOS 13:7JHN 14:6ROM 9:161CO 10:13COL 3:22TI 4:10James Bourne addresses a dear friend who is struggling to speak or write about spiritual matters, advising her to give up these difficulties and immerse herself in worldly pursuits like David did when he fled to the land of the Philistines. Bourne emphasizes the importance of manifesting spiritual life during trying circumstances, encouraging the friend to cry out to God for help and guidance. He warns against being indifferent and careless about spiritual matters, urging her to seek the Lord's mercy and remember that Christ is the only way of escape for sinners.
Romans 9:16 the Divine Part & the Human Part
By Ernest O'Neill0JHN 3:36ROM 5:8ROM 6:5ROM 9:161CO 15:452CO 5:19JAS 2:191JN 3:10Ernest O'Neill discusses the misconception that salvation is solely based on believing in God's grace without any effort on our part, emphasizing the importance of understanding the role of man's will in accepting God's mercy. He delves into Romans 9:16, highlighting God's initiative in salvation and the need for us to willingly participate in the process of spiritual regeneration. O'Neill contrasts the popular cerebral faith with the genuine spiritual transformation that involves surrendering our wills to God's work in our lives, ultimately leading to a real relationship with our Creator.
John Fergushill
By Alexander Whyte0ISA 55:1MAT 5:3ROM 9:16JAS 4:8REV 3:17Alexander Whyte preaches on the profound message found in Hosea, emphasizing the significance of the poor man's market where individuals, regardless of their status or achievements, can come and buy without money. He reflects on the humility and deep spiritual need of great divines like Samuel Rutherford and John Fergushill, who found solace and encouragement in this Scripture. The sermon highlights the paradoxical nature of the poor man's market, where everything from God Himself to the sinner is available for purchase, stressing the importance of desire and need over material wealth or merit. Whyte underscores the necessity for individuals to approach God directly, acknowledging their spiritual poverty and embracing the simplicity and fullness of the Gospel offer.
Irresistible Grace
By Ronald Hanko0PSA 110:3JHN 6:44ACT 16:14ROM 8:29ROM 9:16EPH 2:8PHP 2:13Ronald Hanko delves into the theological debate on whether salvation depends on God's grace or the sinner's free will, emphasizing the doctrine of irresistible grace. Irresistible grace asserts that when God determines to save a person, nothing can hinder that salvation, highlighting the sovereignty of God in the process. The sermon explores key Bible passages supporting salvation by grace alone, the denial of free will, and the practical importance of understanding irresistible grace for assurance of salvation and intercessory prayer.
What Is the Gospel?
By Loraine Boettner0JHN 6:44ROM 8:30ROM 9:16EPH 1:4EPH 2:8Loraine Boettner preaches about the fundamental differences between Calvinism and Arminianism, emphasizing the sovereignty of God in Calvinism and the free will of man in Arminianism. He discusses the historical conflict between these two theological systems, tracing back to theologians like Augustine and Pelagius. Boettner argues that Calvinism presents a more consistent and pure form of Christianity, highlighting the importance of understanding the doctrines of salvation in their entirety to grasp the full beauty and strength of the Christian system.
The Altar Call: Is It Harmful or Helpful?
By Fred G. Zaspel0MAT 11:27JHN 1:12JHN 6:44ACT 3:19ACT 20:21ROM 8:7ROM 9:161CO 1:182CO 5:20EPH 2:82TI 2:12JAS 1:18Fred G. Zaspel discusses the modern evangelical practice of the altar call, highlighting its origins in the 19th century and its absence in the early church. He emphasizes that the altar call is not a Biblical command but a tradition that can lead to confusion and false assurance. Zaspel argues against the altar call, pointing out its potential dangers, such as a misunderstanding of saving faith, a focus on physical actions over spiritual transformation, and a reliance on human ability rather than God's grace.
Arminian Theory of Redemption
By R.L. Dabney0PRO 23:26JHN 1:13JHN 3:36ACT 4:12ROM 2:12ROM 9:16EPH 1:4EPH 1:19HEB 11:6R.L. Dabney delves into the debate between Calvinists and Arminians, focusing on the sources and tenets of Arminian Theology. He explores the logical progression of Arminian beliefs, from the doctrine of indifference of the will to views on original sin. The sermon also addresses the concept of common sufficient grace in Arminianism, highlighting the belief that God provides grace to enable individuals to fulfill conditions for redeeming grace. Additionally, the sermon discusses the Arminian perspective on justification, personal election, regeneration, and the salvability of heathens without the gospel.
Free Agency and the Will
By R.L. Dabney0PSA 119:30PRO 16:9ISA 14:24JER 29:11ROM 9:16JAS 1:131JN 1:9REV 22:17R.L. Dabney preaches about the debate on whether man is a free agent, addressing the arguments of Theological Fatalists and Sensualistic Necessitarians. He refutes these views by emphasizing the consciousness of man contradicting them and the inherent responsibility and free-agency implied in human nature. Dabney highlights the importance of man's free-agency in relation to God's sovereignty and providence, showcasing how God operates through man's dispositions rather than by compelling their wills. He delves into the definitions of freedom and necessity, addressing the concepts of Semi-Pelagianism and Calvinism, and argues that man's will is determined by subjective motives, ultimately proving the certainty of the will through God's sovereignty.
Let the House Be Builded - Part 1
By T. Austin-Sparks0ISA 65:9MAT 22:14JHN 6:44ROM 8:33ROM 9:16COL 3:122TI 2:10HEB 5:141PE 1:1REV 17:14The sermon 'Chosen' delves into the profound concept of election, focusing on the biblical meaning of 'eklektos' as the 'called out ones' or 'chosen out ones' by God. It explores the idea that God's election is based on His love and mercy, not on human merit, and emphasizes the importance of understanding and embracing this doctrine. The preacher highlights various Bible verses and quotes from theologians to provide a comprehensive view of election, encouraging believers to seek a deeper understanding of God's sovereign plan in salvation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
So then it is not of him that willeth, etc. - 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, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.
Jamieson-Fausset-Brown Bible Commentary
So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort (compare Co1 9:24, Co1 9:26; Phi 2:16; Phi 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Phi 2:12-13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."
John Gill Bible Commentary
For the Scripture saith unto Pharaoh,.... , "The Scripture saith", is a Talmudic (l) way of speaking, used when any point is proved from Scripture; and is of the same signification with , "the merciful God says"; and so the sense of it here is, God said to Pharaoh; the testimony here cited, stands in Exo 9:16; where it is read thus, "for this cause have I raised thee up", or "made thee stand", "for to show in thee my power, and that my name may be declared throughout all the earth"; and is produced by the apostle in proof of the other branch of predestination, called reprobation, and to vindicate it from the charge of unrighteousness: in which may be observed, that the act of raising up of Pharaoh is God's act, even for this same purpose have I raised thee up; which may be understood in every sense that is put upon that phrase, unless that which some Jewish (m) writers have annexed to it, namely, that God raised Pharaoh from the dead; otherwise, I say, all the rest may well enough be thought to be comprised in it; as that God ordained and appointed him from eternity, by certain means to this end; that he made him to exist in time, or brought him into being; that he raised him to the throne, promoted him to that high honour and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart, irritated, provoked, and stirred him up against his people Israel; and suffered him to go all the lengths he did, in his obstinacy and rebellion: all which was done, that I might shew my power in thee; his superior power to him, his almighty power in destroying him and his host in the Red sea, when the Israelites were saved: and the ultimate end which God had in view in this was, that my name might be declared throughout all the earth; that he himself might be glorified, and that the glory of his perfections, particularly of his wisdom, power, and justice, might be celebrated throughout the world. The sum of it is, that this man was raised up by God in every sense, for God to show his power in his destruction, that he might be glorified; from whence the apostle deduces the following conclusion. (l) T. Bab. Pesachim, fol. 82. 2. & 84. 1. Bava Metzia, fol. 47. 1. Zebachim, fol. 4. 1, 2. & passim. (m) Pirke Eliezer, c. 42.