The objectors might say - If God overrules all the conduct of men by such sovereign power, why does he reprobate any? Is not the very idea of the reprobation inconsistent with itself? He sets himself against some that he may glorify his Name; but if this tends to the working of his will, and they cannot resist, why does he set himself against them? The apostle, in reply, will indeed vindicate to them the reasons which enter into the working of the all-righteous God; but, first, he will question their competency to object to the working of such a One as God. They ask in a spirit of self-complacent Pharisaism; he will ask them how they dare presume to sit in judgment on their Maker. He shows, then, the unreasonableness and the unscripturalness of such presumptuous questioning of the ways of God.

I. AS UNREASONABLE PRESUMPTION. If it be regarded on the ground of mere right, has not God a right to do what he will with his own? It is certain that his will is wise, righteous, and merciful; but the question now is one of prerogative. And God, the Absolute One of the universe, is surely not to come to the tribunal of creaturely judgment? It is even as though the clay were to judge the action of the man that fashions it, and say, "Why didst thou make me thus?" The potter has a right over the clay; he may do as he will. He may make the vessels, some for meaner use, some for nobler; and the clay cannot question his deeds. So cannot man question God. He deals with mankind for historical purposes as the potter with the clay. God takes clay, begins to fashion it for purposes of honour, casts it aside, takes other clay and puts it to the use for which the former portion was first it)tended: are we in a position to say, "Why?" God knows best! The race of mankind is dealt with by God according to his own wisdom, and there are vessels of mercy unto glory, and vessels of wrath unto destruction. Egypt was a vessel of wrath, while Israel was taken for fashioning into a vessel of mercy; by-and-by Israel, as a nation, becomes a vessel of wrath, and a new people, of Jews and Gentiles, is the vessel unto honour. God knows what he is doing best. But all shall subserve his glory. Just as Pharaoh's stubbornness was made by God the occasion for a greater display of delivering power, so the stubbornness of the Jews, and their wickedness even unto the crucifixion of their Lord, were made subservient to the world's salvation. And while the wrath towards some was for mercy towards others, yet towards the children of wrath long-suffering was shown, not merely that the purpose of mercy towards others might be more conspicuously and effectually fulfilled, but that they, had they repented, might have mercy shown them. The very wrath is in love.

II. AN UNSCRIPTURAL PRESUMPTION. The presumption was not only unreasonable in itself, but according to their own Scriptures it was altogether unwarranted. Hosea (Hosea 2:23; Hosea 1:10) had spoken words of prophecy concerning the ten scattered tribes, which involved the same principle as that on which God was acting now - the right to reprobate for idolatry, and the right to restore. And, as they had lapsed into idolatry, and as they were furthermore so intermingled with the Gentiles that a definite separation might be impossible, theirs was not only a new election, as of Gentiles themselves, but actually involved the election of Gentiles also. Isaiah, too (Isaiah 10:22, 23), speaking of Israel, sets forth the other principle, or another aspect of the same, on which God was dealing with the world now - his right, while reprobating Israel from the great work of the world's salvation, to spare a remnant, with whom the Gentiles should be joined, and who with the Gentiles should form the new Church for the extension of the kingdom of God. So, then, their Scriptures pointed to this very selfsame, twofold principle for the formation of the new society. And all their history, as recorded in the Scriptures, had been one repeated manifestation of the same. Yes, God had the right, and he had already used it from the beginning, to take or set aside, as he would, nations or individuals, in the great economy of the redemption of the world. The apostle goes on to show (ver. 30 - Romans 10:21) that there were reasons for God's dealings in all cases, and what, in the main, these reasons were; also (ch. 11.) that the very reprobation of Israel now, in accordance with such reasons, should ultimately redound to the good of the world. Let us remember this for ourselves as a nation. We may think, "God hath not so dealt with any people." But - he does not pledge himself rigidly to deal so with us to the end. Our earnest question must be - not captiously, or he would not answer, but devoutly, and he will answer - Why are we now exalted? and how may we secure a continuance of his blessing which maketh rich? And so for ourselves, as individuals, we can ask no more important question than - How may I become "a chosen vessel," "a vessel unto honour, meet for the Master's use" (Acts 9:15; 2 Timothy 2:21)? - T.F.L.

The full spirit of this part of Paul's reply may be brought out by considering it as addressed to the objector —

I. AS A MAN. Considering the appeal in this light, it impresses a lesson of great practical importance, namely, to beware of arraigning, with irreverent rashness and self-sufficiency, the procedure of the Divine Being, as represented to us by Himself. Nothing, surely, can be more unbecoming in any creature. Nothing can mere strikingly display the sad predominance in the human heart of that aspiring pride which was originally infused by the tempting assurance, "Ye shall be as God, knowing good and evil." The folly, indeed, of refusing to admit whatever does not come within the limit of our comprehension, can be equalled only by its impiety. There must be parts of the Divine procedure whose principles and reasons are beyond the depth of even archangelic intellects. It is a maxim of essential importance, on all such subjects, that we should not allow that which we do know to be displaced from our confidence by that which we do not know. We have the fullest assurance of the righteousness of the Supreme Ruler. Surely, then, we ought not to allow ourselves to be startled into scepticism because, in His revealed procedure, we may find particulars, the secret of which we are unable fully to penetrate. Shall we, then, on the one hand, question the prescience of God, because we may be at a loss fully to discern its consistency with the freedom and accountableness of man? — or, on the other hand, shall we loose men from their moral responsibility, and convert them into mere irresponsible pieces of machinery, because we may not perfectly discern the link of harmony between man's accountableness and God's foreknowledge? And especially when we recollect that the mystery of mysteries is not a doctrine, but a fact — not a discovery of revelation, but an event independent of revelation altogether — which revelation does not originate, but which it finds, and on which it proceeds — the existence of moral evil itself under the government of the infinitely Holy and Good! There is no denying the fact; but the mystery of the fact has baffled the wits of the wisest from the beginning till now. Shall we, then, refuse the remedy, because we cannot fully explain why the evil itself was permitted to exist?

II. AS A SINNER. "Who art thou?" — not only a creature, short-sighted, and ignorant, but a guilty, condemned creature. How unspeakably unreasonable and presumptuous is the language of the objector when regarded in this light? And here we might introduce anew, with augmented force, the proper terms for such a creature in presenting himself before "the God with whom he has to do." Of whom ought he, then, to think? Should it not be of himself? Of what ought he to think? Should it not be of his own transgressions and his own deserts? He has an account of his own — what to him are the accounts of others? Is he to stand out against the justice of God in his own sentence, till he sees whether God deals with others exactly as He does with him? What has he to do with others? As a sinner, he stands at the bar of heaven, charged with his own guilt, and has to answer for himself. If there be any ground on which he can impeach the righteousness of the Judge in his own sentence, let him advance his plea. But if he himself, as a sinner, is justly condemned, is not the posture that becomes him that of a suppliant for mercy? Oh, if instead of "replying against God," by presuming to pick faults in His general administration, each sinner would but "look to himself" — ponder his own guilt — and in the name of the one Divine Mediator, cast himself at the feet of his Judge with the brief petition of the publican, all then would be well. He should find mercy, as sure as God "delighteth in it"; and, because He delighteth in it, has provided for its honourable exercise.

(R. Wardlaw, D.D.)

No man has any right to make that which he believes to be the truth of God any less exacting, less sharp or clear, because he thinks his fellow-men will not accept it if he states it in its blankest and baldest form. I read an incident in a newspaper the other day that seems to illustrate this point. A tired and dusty traveller was leaning against a lamp-post in the city of Rochester, and he turned and looked around him and said, "How far is it to Farmington?" and a boy in the crowd said, "Eight miles." "Do you think it is so far as that?" said the poor tired traveller. "Well, seeing that you are so tired, I will call it seven miles." The boy, with his heart overflowing with the milk of human kindness, pitied the exhausted traveller, and chose to call it seven miles. I know that I have seen statements of the truth that have dictated the same answer. Never make the road from Rochester to Farmington seven miles when you know it is eight. Do not do a wrong to truth out of regard for men.

(H. W. Beecher.)

Observe —

I. THE TEMERITY OF MAN. He arraigns —

1. God's perfections.

2. Procedure.

3. Government.

II. ITS MERITED REPROOF. Such conduct is —

1. Impertinent.

2. Wicked.

3. Foolish.

(J. Lyth, D.D.)

The petty sovereign of an insignificant tribe in North America every morning stalks out of his hovel, bids the sun good-morrow, and points out to him with his finger the course he is to take for the day. Is this arrogance more contemptible than ours when we would dictate to God the course of His providence, and summon Him to our bar for His dealings with us? How ridiculous does man appear when he attempts to argue with his God!

(C. H. Spurgeon.)

A gentleman examining some deaf and dumb children wrote up the question, "Does God reason?" One of the children immediately wrote underneath. "God knows and sees everything. Reasoning implies doubt and uncertainty; therefore God does not reason."

Esaias, Esau, Hosea, Isaac, Isaiah, Israelites, Jacob, Osee, Paul, Pharaoh, Rebekah, Romans, SarahGomorrah, Rome, Sodom, ZionAnswerest, Answering, Answers, Aye, Cavil, Contrary, Form, Formed, Hast, Indeed, Mere, Molded, Molder, Moulded, Nay, O, Repliest, Reply, Talk, Thus1. Paul is sorry for the Jews.
7. All of Abraham not of the promise.
18. God's sovereignty.
25. The calling of the Gentiles and rejecting of the Jews, foretold.
32. The cause of their stumbling.

Romans 9:20

     8672   striving with God
     8801   presumption

Romans 9:14-21

     5700   headship

Romans 9:15-24

     6639   election, to salvation

Romans 9:18-21

     1130   God, sovereignty

Romans 9:19-20

     5360   justice, God

Romans 9:19-21

     4315   clay
     5821   criticism, among believers
     6708   predestination

Romans 9:20-21

     5445   potters and pottery
     5575   talk, idle

April 1. "Vessels of Mercy which He had Afore Prepared unto Glory" (Rom. Ix. 23).
"Vessels of mercy which he had afore prepared unto glory" (Rom. ix. 23). Our Father is fitting us for eternity. A vessel fitted for the kitchen will find itself in the kitchen. A vessel for the art gallery or the reception room will generally find itself there at last. What are you getting fitted for? To be a slop-pail to hold all the stuff that people pour into your ears, or a vase to hold sweet fragrance and flowers for the King's palace and a harp of many strings that sounds the melodies and harmonies …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Jacob and Esau
Now, it is one thing to refute another man's doctrine, but a very different matter to establish my own views. It is very easy to knock over one man's hypothesis concerning these truths, not quite so easy to make my own stand on a firm footing. I shall try to-night, if I can, to go safely, if I do not go very fast; for I shall endeavour to keep simply to the letter of God's Word. I think that if we kept more simply to the teachings of the Bible, we should be wiser than we are; for by turning from …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

God's Will and Man's Will
The great controversy which for many ages has divided the Christian Church has hinged upon the difficult question of "the will." I need not say of that conflict that it has done much mischief to the Christian Church, undoubtedly it has; but I will rather say, that it has been fraught with incalculable usefulness; for it has thrust forward before the minds of Christians, precious truths, which but for it, might have been kept in the shade. I believe that the two great doctrines of human responsibility …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Of Predestination
Eph. i. 11.--"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Rom. ix. 22, 23.--"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory." In the creation of the world, it pleased the Lord, …
Hugh Binning—The Works of the Rev. Hugh Binning

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy …
Thomas A Kempis—Imitation of Christ

The Coming of the Called.
"That the purpose of God according to election might stand, not of works, but of Him that calleth."--Rom. ix. 11. The question is, whether the elect cooperate in the call. We say, Yes; for the call is no call, in the fullest sense of the word, unless the called one can hear and hears so distinctly that it impresses him, causes him to rise and to obey God. For this reason our fathers, for the sake of clearness, used to distinguish between the ordinary call and the effectual call. God's call does not …
Abraham Kuyper—The Work of the Holy Spirit

The Love which Withers.
"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth."--Rom. ix. 18. The idea of hardening is so awful that, with all its unsanctified pity and natural religion, the human heart rejects it as a horrible thought. Natural compassion can not bear the idea that a fellow man, instigated to evil by it, should forever ruin himself. And natural religion can not conceive of a God who, instead of persuading His creature to virtue, should give him up and incite him to sin. This …
Abraham Kuyper—The Work of the Holy Spirit

It is Also Written, "But I Say unto You...
28. It is also written, "But I say unto you, Swear not at all." But the Apostle himself has used oaths in his Epistles. [2342] And so he shows how that is to be taken which is said, "I say unto you, Swear not at all:" that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And …
St. Augustine—On Lying

Flee Away, My Beloved, and be Thou Like to a Roe or to a Young Hart Upon the Mountains of Spices.
The soul having now no other interest than that of the Bridegroom, either for self or for any other creature, and who can will nothing except His glory, seeing something which dishonors Him, cries out, Flee away, my Beloved! Leave these places which offer Thee no perfume. Come to those souls who are as mountains of spices, raised above the fetid vapors corrupted by the wickedness of this world. These mountains owe their sweetness to the odor of the exquisite virtues which Thou hast planted in them, …
Madame Guyon—Song of Songs of Solomon

Messiah's Innocence vindicated
He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people was he stricken. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable …
John Newton—Messiah Vol. 1

Consecration to God --Illustrated by Abraham's Circumcision
Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Concerning God's Purpose
1. God's purpose is the cause of salvation. THE third and last thing in the text, which I shall but briefly glance at, is the ground and origin of our effectual calling, in these words, "according to his purpose" (Eph. i. 11). Anselm renders it, According to his good will. Peter Martyr reads it, According to His decree. This purpose, or decree of God, is the fountainhead of our spiritual blessings. It is the impulsive cause of our vocation, justification, glorification. It is the highest link in …
Thomas Watson—A Divine Cordial

Letter Lxxxv. To Paulinus.
Paulinus had asked Jerome two questions, (1) how can certain passages of scripture (Exod. vii. 13; Rom. ix. 16) be reconciled with Free Will? and (2) Why are the children of believers said to be holy (1 Cor. vii. 14) apart from baptismal grace? For the first of these questions Jerome refers Paulinus to his version (newly made) of Origen's treatise, On First Principles. For the second he quotes the explanation of Tertullian. Written in 400 a.d. 1. Your words urge me to write to you but your eloquence …
St. Jerome—The Principal Works of St. Jerome

God's Sovereignty Defined
"Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as Head above all" (1 Chron. 29:11). The Sovereignty of God is an expression that once was generally understood. It was a phrase commonly used in religious literature. It was a theme frequently expounded in the pulpit. It was a truth which brought comfort to many hearts, and gave virility and stability …
Arthur W. Pink—The Sovereignty of God

Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In …
by John Bunyan—Miscellaneous Pieces

Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere …
St. Augustine—On Patience

The Sum and Substance of all Theology
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited Swansea. The day was wet, so the services could not be held in the open-air; and, as no building in the town was large enough to hold the vast concourses of people who had come from all parts to hear the renowned preacher, he consented to deliver two discourses in the morning; first at Bethesda, and then at Trinity Chapel. At each place he preached for an hour and a quarter. The weather cleared up during the day; so, in the evening, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Strait Gate. Warned against Herod.
(Peræa.) ^C Luke XIII. 22-35. ^c 22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to verse 10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the …
J. W. McGarvey—The Four-Fold Gospel

Now Follows the Practice of Piety in Dying for the Lord.
The practice of piety in dying for the Lord is termed Martyrdom. Martyrdom is the testimony which a Christian bears to the doctrine of the Gospel by enduring any kind of death; to invite many, and to confirm all, to embrace the truth thereof. To this kind of death Christ hath promised a crown: "Be thou faithful unto the death, and I will give thee the crown of life." Which promise the Church so firmly believed, that they termed martyrdom itself a crown. And God, to animate Christians to this excellent …
Lewis Bayly—The Practice of Piety

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Reprobation Asserted: Or, the Doctrine of Eternal Election and Reprobation Promiscuously Handled, in Eleven Chapters.
WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CONSCIENCE RESOLVED. BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH. 'What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.'--Romans 11:7 London: Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn. Small 4to, 44 pages. EDITOR'S ADVERTISEMENT. This valuable tract …
John Bunyan—The Works of John Bunyan Volumes 1-3

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