John Calvin Commentary Romans 9:16

"So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy." — Romans 9:16 (ASV)

It is not then of him who wills, etc. From the testimony cited, he draws this inference: that beyond all controversy, our election is not to be ascribed to our diligence, nor to our striving, nor to our efforts, but that it is wholly to be referred to the counsel of God.

So that none of you think that those who are elected are elected because they are deserving, or because they had in any way obtained for themselves the favor of God, or, in short, because they had in them even a particle of worthiness by which God might be moved, simply take this view of the matter: it is neither by our will nor efforts (for he has put running for striving or endeavor) that we are counted among the elect, but it wholly depends on the divine goodness, which of itself chooses those who neither will, nor strive, nor even think of such a thing.

And those who reason from this passage that there is in us some power to strive, but that it accomplishes nothing by itself unless assisted by God’s mercy, maintain what is absurd. For the Apostle does not show what is in us, but excludes all our efforts. It is therefore a mere sophistry to say that we will and run, because Paul denies that it is of him who wills or runs, since he meant nothing else than that neither willing nor running can do anything.

However, those who remain secure and idle on the pretext of yielding to the grace of God are to be condemned. For though nothing is done by their own striving, yet that effort which is influenced by God is not ineffectual. These things, then, are not said so that we, by our waywardness and sloth, quench the Spirit of God while He kindles sparks within us. Rather, they are said so that we may understand that everything we have is from Him. We should therefore learn to ask all things of Him, to hope for all things from Him, and to ascribe all things to Him, while pursuing the work of our salvation with fear and trembling.

Pelagius attempted, with another sophistical and worthless quibble, to evade Paul's declaration by arguing that it is not only of him who wills and runs because the mercy of God assists.

But Augustine, no less solidly than acutely, refuted him thus: “If the will of man is denied to be the cause of election because it is not the sole cause but only in part, then we may also say that it is not of mercy but of him who wills and runs. For where there is mutual cooperation, there ought to be reciprocal commendation. But unquestionably, this latter sentiment falls by its own absurdity.”

Let us then be assured that the salvation of those whom God is pleased to save is ascribed to His mercy in such a way that nothing remains for human contrivance.

Nor is there much more plausibility for what some propose, who think that these things are said from the perspective of the ungodly. For how can it be right to twist passages of Scripture, in which the justice of God is asserted, for the purpose of reproaching Him with tyranny?

Furthermore, is it probable that Paul, when the refutation was readily available and easy, would have allowed Scripture to be treated with such gross mockery? But such are the subterfuges seized upon by those who absurdly measured this incomparable mystery of God by their own judgment.

This doctrine was so grating to their delicate and tender ears that they could not consider it worthy of an Apostle. But they ought rather to have bent their own stubbornness to the obedience of the Spirit, so that they would not surrender themselves to their gross inventions.