*Minor differences ignored. Grouped by changes, with first version listed as example.
It is not then of him who wills, etc. From the testimony adduced he draws this inference, that beyond all controversy our election is not to be ascribed to our diligence, nor to our striving, nor to our efforts, but that it is wholly to be referred to the counsel of God. That none of you may think that they who are elected are elected because they are deserving, or because they had in any way procured for themselves the favor of God, or, in short, because they had in them a particle of worthiness by which God might be moved, take simply this view of the matter, that it is neither by our will nor efforts, (for he has put running for striving or endeavour,) that we are counted among the elect, but that it wholly depends on the divine goodness, which of itself chooses those who neither will, nor strive, nor even think of such a thing. And they who reason from this passage, that there is in us some power to strive, but that it effects nothing of itself unless assisted by God's mercy, maintain what is absurd; for the Apostle shows not what is in us, but excludes all our efforts. It is therefore a mere sophistry to say that we will and run, because Paul denies that it is of him who wills or runs, since he meant nothing else than that neither willing nor running can do anything. They are, however, to be condemned who remain secure and idle on the pretence of giving place to the grace of God; for though nothing is done by their own striving, yet that effort which is influenced by God is not ineffectual. These things, then, are not said that we may quench the Spirit of God, while kindling sparks within us, by our waywardness and sloth; but that we may understand that everything we have is from him, and that we may hence learn to ask all things of him, to hope for all things from him, and to ascribe all things to him, while we are prosecuting the work of our salvation with fear and trembling. Pelagius has attempted by another sophistical and worthless cavil to evade this declaration of Paul, that it is not only of him who wills and runs, because the mercy of God assists. But Augustine, not less solidly than acutely, thus refuted him, "If the will of man is denied to be the cause of election, because it is not the sole cause, but only in part; so also we may say that it is not of mercy but of him who wills and runs, for where there is a mutual cooperation, there ought to be a reciprocal commendation: but unquestionably the latter sentiment falls through its own absurdity." Let us then feel assured that the salvation of those whom God is pleased to save, is thus ascribed to his mercy, that nothing may remain to the contrivance of man. [1] Nor is there much more colour for what some advance, who think that these things are said in the person of the ungodly; for how can it be right to turn passages of Scripture in which the justice of God is asserted, for the purpose of reproaching him with tyranny? and then is it probable that Paul, when the refutation was at hand and easy, would have suffered the Scripture to be treated with gross mockery? But such subterfuges have they laid hold on, who absurdly measured this incomparable mystery of God by their own judgment. To their delicate and tender ears this doctrine was more grating than that they could think it worthy of an Apostle. But they ought rather to have bent their own stubbornness to the obedience of the Spirit, that they might not surrender themselves up to their gross inventions.
1 - The terms "willing" and "running" are evidently derived from the circumstances connected with the history of Esau. "In vain," says Turrettin, "did Esau seek the blessing. In vain did Isaac hasten to grant it, and in vain did Esau run to procure venison for his father; neither the father's willingness nor the running of the son availed anything; God's favour overruled the whole." But the subject handled is God's sovereignty in the manifestation of his favour and grace. Esau was but a type of the unbelieving Jews, when the gospel was proclaimed, and of thousands of such as are in name Christians. There is some sort of "willing," and a great deal of "running," and yet the blessing is not attained. There was much of apparent willing, and running in the strict formality and zeal of Pharisaism, and there is much of the same kind still in the austerities and mechanical worship of superstition, and also in the toils and devotions of self-righteousness. The word or the revealed will of God is in all these instances misunderstood and neglected. Isaac's "willingness" to give the blessing to Esau, notwithstanding the announcement made at his birth, and Rebecca's conduct in securing it to Jacob, are singular instances of man's imperfections, and of the overruling power of God. Isaac acted as though he had forgotten what God had expressed as his will; and Rebecca acted as though God could not effect his purpose without her interference, and an interference, too, in a way highly improper and sinful. It was the trial of faith, and the faith of both halted exceedingly; yet the purpose of God was still fulfilled, but the improper manner in which it was fulfilled was afterwards visited with God's displeasure. -- Ed.
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;" Psalm 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; Luke 16:16; Luke 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; Matthew 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.
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.
(12) So then [it is] not of him that (q) willeth, nor of him that runneth, but of God that sheweth mercy.
(12) The conclusion of the answer: therefore God is not unjust in choosing and saving from his free goodness, such as it pleases him: as he also answered Moses when he prayed for all of the people.
(q) By "will" he means the thought and endeavour of heart, and by "running", good works, to neither of which he gives the praise, but only to the mercy of God.
So then it is not of him that willeth,.... This is not a consequence drawn by an adversary, showing that if this be the case, it signifies nothing for men to will or do, they may even sit still and do nothing, but depend on the mercy of God; but this is a conclusion of the apostle's from the above cited testimony, inferring from thence, that election, which is what he is discoursing of, is "not of him that willeth",
nor of him that runneth: that is, is not owing to the will or works of men, to the desires, inclinations, and affections of their minds, or to the actions of their lives; these are not the motives, conditions, or causes of this act:
but of God that sheweth mercy; in a free sovereign way and manner, which he is not obliged to by anything the creature wills or works; he is at full liberty, notwithstanding whatever they will or do, to give his grace and mercy, when, where, and to whom he pleases; and therefore to give it to some, and deny it to others, can never be accounted an act of injustice, since he is not bound to give it to any. Some make the it to be the blessing of Isaac, which was not of the will of any of the parties concerned; not of Isaac who willed it to Esau; nor of Esau who willed it to himself, but had it not; nor of the will of the persons who had their desires, not of the will of Rebecca, who was desirous of it for her son Jacob, nor of the will of Jacob, who desired it for himself, though he had it; nor of either of them that ran, not of Esau, who made haste to hunt for, and prepare venison for his father, nor of Jacob, who ran to the flock, for two kids of the goats; but of God that showed mercy to him, who, according to his sovereign will and pleasure, had signified before to Rebecca, that "the elder should serve the younger", Genesis 25:23, as the apostle had mentioned this so lately, it might still be in his thoughts, and he may allude to it; but election being what he is discoursing of in the context, that is the "it" here designed; and what is true of that, is true of salvation in all its parts, and therefore some understand it in the large sense of salvation; though by others so qualified and limited, as to spoil the glory of the text: some saying that the sense is, it is not of him that willeth and runneth wrong, but of the grace and mercy of God; but as no man would ever assert, that salvation is of him that wills and runs wrong, so the apostle had no occasion to deny it: others say, that it is not only of him that wills, and only of him that runs, but also of God that shows mercy; making man's will and works joint causes with the mercy of God in man's salvation; and besides, as Austin (k) long ago observes, according to this sense, the words might as well be read, it is not only of God that shows mercy, but of him that willeth, and of him that runneth, which no Christian would dare to say: the true sense is, that as election, which is the leading step to salvation, is not owing at all to the will of men, but to the good pleasure and will of God; and not at all to the works of men, that being done before them, and they being the fruits and effects of that, but to the free love, grace, and good will of God; so salvation in all its parts and branches, as redemption, justification, regeneration, calling, and conversion, faith, repentance, hope, love, &c. and eternal life, is not to be ascribed at all to the will of men, nor at all to the works of men, but entirely and alone to the love, grace, and mercy of God through Christ.
(k) Enchiridion, c. 32.
So then it is not of him that willeth--hath the inward desire
nor of him that runneth--maketh active effort (compare 1-Corinthians 9:24, 1-Corinthians 9:26; Philippians 2:16; Philippians 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Philippians 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."
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.
*More commentary available at chapter level.