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Selected Verse: Romans 9:16 - King James

Verse	Translation	Text
Ro 9:16	King James	So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort (compare Co1 9:24, Co1 9:26; Phi 2:16; Phi 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Phi 2:12-13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

So then it is not of him that willeth--hath the inward desire

nor of him that runneth--maketh active effort (compare Co1 9:24, Co1 9:26; Phi 2:16; Phi 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Phi 2:12-13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."

Notes on the Bible, by Albert Barnes, [1834]
So then - It follows as a consequence from this statement of God to Moses. Or it is a doctrine established by that statement. Not of him that willeth - This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that people by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it "willing in the day of his power;" Psa 110:3. The meaning here is evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word "willeth" here denotes wish or desire. Nor of him that runneth - This denotes "strenuous, intense effort," as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not "in fact" strive to enter into the kingdom, or earnestly desire salvation, for the Scriptures teach the contrary; Luk 16:16; Luk 13:24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life; Mat 7:7. But the sense is, (1) That the sinner would not put forth any effort himself. If left to his own course, he would never seek to be saved. (2) that he is pardoned, not "on account" of his effort; not because he makes an exertion; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him any more than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact, it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will. But of God that showeth mercy - Salvation in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.

Notes on the Bible, by Albert Barnes, [1834]

So then - It follows as a consequence from this statement of God to Moses. Or it is a doctrine established by that statement.

Not of him that willeth - This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that people by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it "willing in the day of his power;" Psa 110:3. The meaning here is evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word "willeth" here denotes wish or desire.

Nor of him that runneth - This denotes "strenuous, intense effort," as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not "in fact" strive to enter into the kingdom, or earnestly desire salvation, for the Scriptures teach the contrary; Luk 16:16; Luk 13:24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life; Mat 7:7. But the sense is,

(1) That the sinner would not put forth any effort himself. If left to his own course, he would never seek to be saved.

(2) that he is pardoned, not "on account" of his effort; not because he makes an exertion; but because God chooses to pardon him.

There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him any more than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact, it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will.

But of God that showeth mercy - Salvation in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.

Vincent's Word Studies, by Marvin R. Vincent [1886]
It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See Co1 9:24, Co1 9:26; Gal 2:2; Gal 5:7; Phi 2:16; Th2 3:1. God is laid under no obligation by a human will or a human work.

Vincent's Word Studies, by Marvin R. Vincent [1886]

It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See Co1 9:24, Co1 9:26; Gal 2:2; Gal 5:7; Phi 2:16; Th2 3:1. God is laid under no obligation by a human will or a human work.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It - The blessing. Therefore is not of him that willeth, nor of him that runneth - It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man's running, to the divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual children of Abraham, even to the end of the world.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

It - The blessing. Therefore is not of him that willeth, nor of him that runneth - It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man's running, to the divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual children of Abraham, even to the end of the world.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
So then it is not of him that willeth, etc. - I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed - Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

So then it is not of him that willeth, etc. - I conclude, therefore, from these several instances, that the making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed - Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses' willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.

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