14 Is that grounds for complaining that God is unfair? Not so fast, please. 15 God told Moses, "I'm in charge of mercy. I'm in charge of compassion." 16 Compassion doesn't originate in our bleeding hearts or moral sweat, but in God's mercy. 17 The same point was made when God said to Pharaoh, "I picked you as a bit player in this drama of my salvation power." 18 All we're saying is that God has the first word, initiating the action in which we play our part for good or ill. 19 Are you going to object, "So how can God blame us for anything since he's in charge of everything? If the big decisions are already made, what say do we have in it?" 20 Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn't talk back to the fingers that mold it, saying, "Why did you shape me like this?" 21 Isn't it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans? 22 If God needs one style of pottery especially designed to show his angry displeasure 23 and another style carefully crafted to show his glorious goodness, isn't that all right?
Matthew Henry's Commentary on Romans 9:14-23
Commentary on Romans 9:14-24
(Read Romans 9:14-24)
Whatever God does, must be just. Wherein 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 will. 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 art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men 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 of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. 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 hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor 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. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.