Matthew Henry Commentary Romans 9:14-24

"What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. So then he hath mercy on whom he will, and whom he will be hardeneth. Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, [even] us, whom he also called, not from the Jews only, but also from the Gentiles?" — Romans 9:14-24 (ASV)

Whatever God does, must be just. The way in which 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 (Hosea 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 wills. 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 are you who are so foolish, so feeble, so unable to judge the Divine counsels? It is fitting for us to submit to him, not to answer him back. Would people not 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 from the same lump he makes one vessel for a more honourable use and another for a less honourable use? God could do no wrong, however it might appear to people.

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 in the future, he fits for heaven now. Do we want to know who these vessels of mercy are?

They are those whom God has called; and these are not from the Jews only, but also from the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor is there unrighteousness 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.

For all who love and fear God, however such truths may appear beyond their reason to grasp, they should nevertheless remain silent before him. It is the Lord alone who has made us different; we should adore his pardoning mercy and new-creating grace, and be diligent to make our calling and election sure.