Romans 9:18
Verse
Context
Sermons
John G. Reisinger
Willie Mullan
Norman Grubb
Ronald HankoSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore hath he mercy on whom he will - This is the apostle's conclusion from the facts already laid down: that God, according to his own will and wisdom, in perfect righteousness, bestows mercy; that is to say, his blessings upon one part of mankind, (the Jews of old, and the Gentiles of the present time), while he suffers another part (the Egyptians of old, and the Jews of the present day) to go on in the abuse of his goodness and forbearance, hardening themselves in sin, till he brings upon them a most just and exemplary punishment, unless this be prevented by their deep repentance and general return to God through Jesus the promised, the real Messiah.
Jamieson-Fausset-Brown Bible Commentary
Therefore hath he--"So then he hath." The result then is that He hath mercy on whom he will have mercy, and whom he will he hardeneth--by judicially abandoning them to the hardening influence of sin itself (Psa 81:11-12; Rom 1:24, Rom 1:26, Rom 1:28; Heb 3:8, Heb 3:13), and of the surrounding incentives to it (Mat 24:12; Co1 15:38; Th2 2:17). Second objection to the doctrine of Divine Sovereignty:
John Gill Bible Commentary
Thou wilt say then unto me,.... That is, thou wilt object to me; for this is another objection of the adversary, against the doctrine the apostle was advancing: and it is an objection of a mere natural man, of one given up to a reprobate mind, of an insolent hardened sinner; it discovers the enmity of the carnal mind to God; if is one of the high things that exalts itself against the knowledge of him; it is with a witness a stretching out of the hand against God, and strengthening a man's self against the Almighty; it is a running upon him, even upon the thick bosses of his bucklers; it carries in it the marks of ill nature, surliness, and rudeness, to the last degree: why doth he yet find fault? The objector does not think fit to name the name of "God", or "the Lord", but calls him "he"; and a considerable emphasis lies upon the word "yet": what as if he should say, is he not content with the injustice he has already exercised, in passing by some, when he chose others; in leaving them to themselves, and hardening their hearts against him, and to go on in their own ways, which must unavoidably end in destruction; but after all this, is angry with them, finds fault with them, blames, accuses, and condemns them, for that which they cannot help; nay, for that which he himself wills? this is downright cruelty and tyranny. The objector seems to have a particular regard to the case of Pharaoh, the apostle had instanced in, when after God had declared that he had raised him up for this very purpose, to make known his power, and show forth his glory in all the world, still finds fault with him and says, "as yet exaltest thou thyself against my people, that thou wilt not let them go?" Exo 9:17; and yet he himself had hardened his heart, and continued to harden his heart, that he might not let them go as yet; and when he had let them go, hardened his heart again to pursue after them, when he drowned him and his host in the Red sea; all which in this objection, is represented as unparalleled cruelty and unmercifulness; though it is not restrained to this particular case, but is designed to be applied to all other hardened persons; and to expose the unreasonableness of the divine proceedings, in hardening men at his pleasure; and then blaming them for acting as hardened ones, when he himself has made them so, and wills they should act in this manner: for who hath resisted his will? This is said in support of the former, and means not God's will of command, which is always resisted more or less, by wicked men and devils; but his will of purpose, his counsels and decrees, which stand firm and sure, and can never be resisted, so as to be frustrated and made void. This the objector takes up, and improves against God; that since he hardens whom he will, and there is no resisting his will, the fault then can never lie in them who are hardened, and who act as such, but in God; and therefore it must be unreasonable in him to be angry with, blame, accuse, and condemn persons for being and doing that, which he himself wills them to be and do. Let the disputers of this world, the reasoners of the present age, come and see their own faces, and read the whole strength of their objections, in this wicked man's; and from whence we may be assured, that since the objections are the same, the doctrine must be the same that is objected to: and this we gain however by it, that the doctrines of particular and personal election and reprobation, were the doctrines of the apostle; since against no other, with any face, or under any pretence, could such an objection be formed: next follows the apostle's answer.
Romans 9:18
God’s Sovereign Choice
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.”18Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.
- Scripture
- Sermons
- Commentary
The Patience and Longsuffering of God
By John G. Reisinger1.9K47:46ROM 2:4ROM 9:18ROM 9:222PE 3:9In this sermon, the preacher emphasizes the kindness and patience of God towards sinners. He uses the analogy of a person falling from a building, saying that sinners may think everything is fine, but it is only because of God's kindness. The preacher quotes Romans 2:4, highlighting that God's kindness leads to repentance. He warns against using God's kindness as an excuse for more sin and self-assurance, as it will lead to storing up wrath for the day of judgment. The preacher also emphasizes that God does not change and is slow to anger, contrasting with our own changing emotions. He concludes by praising God for His unchanging grace and urging listeners to preach and witness God as He truly is.
(Romans) the Explanation of Israel
By Willie Mullan1.7K1:00:45IsraelEXO 32:19EXO 33:17ROM 9:14ROM 9:18ROM 9:20In this sermon, the preacher begins by discussing the importance of weeping for souls and challenges the audience's understanding of it. He then moves on to explain the connection between justification by faith and God's dealings with Israel, specifically in Romans chapters 9, 10, and 11. The preacher emphasizes the personal burden that Paul had for Israel and how it relates to God's mercy and purpose. He also references the story of Pharaoh in Exodus to illustrate how God works in people's hearts.
Romans, 1978 - Part 4
By Norman Grubb1.0K1:24:58RomansROM 8:29ROM 9:15ROM 9:18ROM 9:20ROM 10:14ROM 12:1In this sermon, the speaker emphasizes the importance of the word of God and the gifts that God bestows upon believers. They highlight the role of teachers in conveying the word of God and the need for belief and hearing in order to have faith. The speaker also discusses predestination and the mercy of God in choosing believers. They conclude by expressing gratitude for the ability to interpret and share the living word of God and the ultimate purpose of liberation through God's glory.
Of the Decrees of Rejection, of Some Angels, and of Some Men.
By John Gill0Divine SovereigntyElection and RejectionJER 6:30MAT 7:23MAT 25:41JHN 13:18ROM 9:18ROM 11:51TI 5:212PE 2:4JUD 1:6REV 20:15John Gill addresses the complex theological concepts of divine rejection, focusing on the rejection of certain angels and men. He explains that God's decree of rejection is rooted in His sovereign will, contrasting it with the doctrine of election. Gill emphasizes that while some angels were chosen and confirmed in grace, others were passed over and appointed to judgment, illustrating God's justice and sovereignty. He further discusses the rejection of some men, highlighting that this non-election is not based on sin but on God's good pleasure, ultimately serving His glory. The sermon invites reflection on the nature of God's decrees and the implications for humanity's understanding of grace and judgment.
The Ancient Principle of Truth, or the Light Within, Asserted
By Isaac Penington0DEU 30:14PSA 51:6PSA 119:105ROM 9:18COL 1:25Isaac Penington preaches about the ancient principle of truth, asserting the light within according to true experience and faithful testimony of the Scriptures. He answers four questions: the nature of the light within, its inward work in the heart, how it is kindled and increased, and how it can be diminished or extinguished. Penington appeals to the witness of God in all consciences, questioning whether the testimony of the Scriptures or the voice and testimony of the light and Spirit of God within the heart is the more sure word of prophecy.
The Sovereignty of God
By Ronald Hanko0GEN 50:20JOB 42:2PSA 115:3PRO 16:9ISA 14:24MAT 11:25LUK 22:22ROM 9:18EPH 1:11PHP 1:6Ronald Hanko preaches about the central truth of the Reformed faith, which is the sovereignty of God, emphasizing that predestination is not the central truth but rather a part of the doctrine. The absolute sovereignty of God is the core of Calvinism, faithful to its heritage, as seen in the confession of God's sovereignty by believers. The knowledge of God is highlighted as man's highest calling and greatest good, with salvation itself consisting of knowing God. The sermon delves into God's sovereignty over all things, including creation, men, salvation, and even the adversities of life, refuting objections and denials of God's sovereignty in various aspects of life.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore hath he mercy on whom he will - This is the apostle's conclusion from the facts already laid down: that God, according to his own will and wisdom, in perfect righteousness, bestows mercy; that is to say, his blessings upon one part of mankind, (the Jews of old, and the Gentiles of the present time), while he suffers another part (the Egyptians of old, and the Jews of the present day) to go on in the abuse of his goodness and forbearance, hardening themselves in sin, till he brings upon them a most just and exemplary punishment, unless this be prevented by their deep repentance and general return to God through Jesus the promised, the real Messiah.
Jamieson-Fausset-Brown Bible Commentary
Therefore hath he--"So then he hath." The result then is that He hath mercy on whom he will have mercy, and whom he will he hardeneth--by judicially abandoning them to the hardening influence of sin itself (Psa 81:11-12; Rom 1:24, Rom 1:26, Rom 1:28; Heb 3:8, Heb 3:13), and of the surrounding incentives to it (Mat 24:12; Co1 15:38; Th2 2:17). Second objection to the doctrine of Divine Sovereignty:
John Gill Bible Commentary
Thou wilt say then unto me,.... That is, thou wilt object to me; for this is another objection of the adversary, against the doctrine the apostle was advancing: and it is an objection of a mere natural man, of one given up to a reprobate mind, of an insolent hardened sinner; it discovers the enmity of the carnal mind to God; if is one of the high things that exalts itself against the knowledge of him; it is with a witness a stretching out of the hand against God, and strengthening a man's self against the Almighty; it is a running upon him, even upon the thick bosses of his bucklers; it carries in it the marks of ill nature, surliness, and rudeness, to the last degree: why doth he yet find fault? The objector does not think fit to name the name of "God", or "the Lord", but calls him "he"; and a considerable emphasis lies upon the word "yet": what as if he should say, is he not content with the injustice he has already exercised, in passing by some, when he chose others; in leaving them to themselves, and hardening their hearts against him, and to go on in their own ways, which must unavoidably end in destruction; but after all this, is angry with them, finds fault with them, blames, accuses, and condemns them, for that which they cannot help; nay, for that which he himself wills? this is downright cruelty and tyranny. The objector seems to have a particular regard to the case of Pharaoh, the apostle had instanced in, when after God had declared that he had raised him up for this very purpose, to make known his power, and show forth his glory in all the world, still finds fault with him and says, "as yet exaltest thou thyself against my people, that thou wilt not let them go?" Exo 9:17; and yet he himself had hardened his heart, and continued to harden his heart, that he might not let them go as yet; and when he had let them go, hardened his heart again to pursue after them, when he drowned him and his host in the Red sea; all which in this objection, is represented as unparalleled cruelty and unmercifulness; though it is not restrained to this particular case, but is designed to be applied to all other hardened persons; and to expose the unreasonableness of the divine proceedings, in hardening men at his pleasure; and then blaming them for acting as hardened ones, when he himself has made them so, and wills they should act in this manner: for who hath resisted his will? This is said in support of the former, and means not God's will of command, which is always resisted more or less, by wicked men and devils; but his will of purpose, his counsels and decrees, which stand firm and sure, and can never be resisted, so as to be frustrated and made void. This the objector takes up, and improves against God; that since he hardens whom he will, and there is no resisting his will, the fault then can never lie in them who are hardened, and who act as such, but in God; and therefore it must be unreasonable in him to be angry with, blame, accuse, and condemn persons for being and doing that, which he himself wills them to be and do. Let the disputers of this world, the reasoners of the present age, come and see their own faces, and read the whole strength of their objections, in this wicked man's; and from whence we may be assured, that since the objections are the same, the doctrine must be the same that is objected to: and this we gain however by it, that the doctrines of particular and personal election and reprobation, were the doctrines of the apostle; since against no other, with any face, or under any pretence, could such an objection be formed: next follows the apostle's answer.