romans ix. 18.
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
The apostle, in the beginning of this chapter, expresses his great concern and sorrow of heart for the nation of the Jews, who were rejected of God. This leads him to observe the difference which God made by election between some of the Jews and others, and between the bulk of that people and the Christian Gentiles. In speaking of this he enters into a more minute discussion of the sovereignty of God in electing some to eternal life, and rejecting others, than is found in any other part of the Bible; in the course of which he quotes several passages from the Old Testament, confirming and illustrating this doctrine. In the ninth verse. he refers us to what God said to Abraham, showing his election of Isaac before Ishmael “For this is the word of promise; At this time will I come, and Sarah shall have a son:” then to what God had said to Rebecca, showing his election of Jacob before Esau; “The elder shall serve the younger: 1 ” in the thirteenth verse, to a passage from Malachi, “Jacob have I loved, but Esau have I hated: 2 ” in the fifteenth verse, to what God said to Moses, “I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion: 3 ” and the verse preceding the text, to what God says to Pharaoh, Rom. ix. 17.“For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 4 ” In what the apostle says in the text, he seems to have respect especially to the two last-cited passages: to what God said to Moses in the fifteenth verse, and to what he said to Pharaoh in the verse immediately preceding. God said to Moses, “I will have mercy on whom I will have mercy. 5 ” To this the apostle refers in the former part of the text. And we know how often it is said of Pharaoh, that God hardened his heart. And to this the apostle seems to have respect in the latter part of the text; ”and whom he will he hardeneth. 6 ” We may observe in the text,
1. God’s different dealing with men. He hath mercy on some, and hardeneth others. When God is here spoken of as hardening some of the children of men, it is not to be understood that God by any positive efficiency hardens any man’s heart. There is no positive act in God, as though he put forth any power to harden the heart. To suppose any such thing would be to make God the immediate author of sin. God is said to harden men in two ways: by withholding the powerful influences of his Spirit, without which their hearts will remain hardened, and grow harder and harder; in this sense he hardens them, as he leaves them to hardness. And again, by ordering those things in his providence which, through the abuse of their corruption, become the occasion of their hardening. Thus God sends his word and ordinances to men which, by their abuse, prove an occasion of their hardening. So the apostle said, that he was unto some “a savour of death unto death. 7 ” So God is represented as sending Isaiah on this errand, to make the hearts of the people fat, and to make their ears heavy, and to shut their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isa. vi. 10. Isaiah’s preaching was, in itself, of a contrary tendency, to make them better. But their abuse of it rendered it an occasion of their hardening. As God is here said to harden men, so he is said to put a lying spirit in the mouth of the false prophets. 2 Chron. xviii. 22. That is, he suffered a lying spirit to enter into them. And thus he is said to have bid Shimei curse David. 2 Sam. xvi. 10. Not that he properly commanded him; for it is contrary to God’s commands. God expressly forbids cursing the ruler of the people. Exod. xxii. 28. But he suffered corruption at that time so to work in Shimei, and ordered that occasion of stirring it up, as a manifestation of his displeasure against David.