SEV Biblia, Chapter 9:14
¶ ¿Pues qu diremos? ¿Que hay injusticia en Dios? En ninguna manera.
Clarke's Bible Commentary - Romans 9:14
Verse 14. What shall we say then?] To what conclusion shall we come on the facts before us? Shall we suggest that God's bestowing peculiar privileges in this unequal manner, on those who otherwise are in equal circumstances, is inconsistent with justice and equity? By no means. Whatever God does is right, and he may dispense his blessings to whom and or what terms he pleases.
John Gill's Bible Commentary
Ver. 14. What shall we say then ? etc..] A form of expression the apostle frequently uses, when he is about to introduce an objection, as is what follows: is there unrighteousness with God ? This is not an objection of his own, but of an adversary, which he takes up and returns an answer to; and which itself greatly serves to settle and confirm the true sense and meaning of the apostle in this place; as that it could not be, that election and rejection of men should proceed according to their merits; or that God chooses some for their good works, and rejects others for their wicked works, because no man could ever pretend to charge God with unrighteousness on this account; nor could it be that God chose and rejected men, upon a foresight of their good and evil works, for this also would not be liable to such an objection; nor that the Jews, having made the law of none effect by their traditions, despised the Gospel, crucified Christ, and persecuted his disciples, are therefore cast off, and the Gentiles, being obedient both in word and deed, are received into favour, for this likewise would not be chargeable with unrighteousness by men; but that two persons, as Jacob and Esau, and the same may be said of all mankind, being upon an equal foot, not being yet born, nor having done either good or evil, an inequality, a difference is made between them, by God himself; the one is chose, the other passed by: now in this is some show, some pretence at least, for such an objection; nor is it any wonder to meet with it from the carnal reason of men; wherefore we may be sure that the latter, and not either of the former, is the true sense of the apostle; since only this, and not either of them, is liable to such an exception: let us attend to the apostle's answer, which is first in his usual manner, by way of detestation and abhorrence, God forbid : God is not unrighteous in his nature; nor in any of his ways and works; nor in this, in choosing some and rejecting others. There is no unrighteousness with God in that part of predestination, commonly called election; for this is neither an act of justice, nor injustice; not of justice, but of grace and mercy; of undue and undeserved grace and mercy, of mere sovereign grace and mercy; and is what God was not obliged to do; wherefore to choose some and not others, is no act of injustice; for injustice is a violation of justice, which has no place in this affair: if it is an act of injustice, it must be either to them that are chosen, or to them that are not; not to them that are chosen, to them it is an act of favour and good will, they are chosen to grace and glory, to holiness here, and happiness hereafter; not to them that are passed by, because they had no right nor claim to the grace and glory, which by this act are denied them, and therefore no injustice is done them. Every prince may choose his own ministers and favourites, and who he will have of his privy council, without doing any injustice, to those he takes no notice of; every man may choose his own company who he will converse with, without doing any wrong to such he does not think fit to admit to an intimacy with him; and yet men are not willing to allow the Most High that liberty, which every man daily takes, and may lawfully make use of: nor is there any unrighteousness with God in the other branch of predestination, commonly called reprobation, which is either negative or positive; negative reprobation is the act of preterition, or God's passing by, leaving, taking no notice of some, while he chose others: now the objects of this act are to be considered either in the pure, or in the corrupt mass; if in the pure mass, i.e. of creatureship, which seems to be the apostle's meaning, as being not yet created, made, or born, and having done neither good nor evil; no injustice is done by this act, for as it found them, it left them; it put nothing into them, no evil in them, nor appointed them to any, of any kind; man after, and notwithstanding this act, came into the world an upright creature, and became sinful, not by virtue of this act, but by their own inventions: or if considered as in the corrupt mass, as fallen creatures, sunk into sin and misery, which is the case of all mankind; since God was not obliged to save any of the sinful race of men, whose destruction was of themselves, it could be no injustice to pass by some of them in this condition, when he chose others; for if it would have been no injustice to have condemned all, as he did the angels that sinned, whom he spared not, it can be no act of injustice in him, to leave some of them in that condition, which sin had brought them into, whilst he has mercy on others; unless to have mercy on any, can be thought to be an act of injustice: what unrighteousness can there be in this procedure, any more than in drowning the world of the ungodly, whilst Noah and his family were saved in the ark? or in raining showers of fire and brimstone on Sodom and Gomorrha, and the cities of the plain, whilst Lot, his wife, and two daughters, were delivered from the same? Positive reprobation is the decree, or appointment to damnation: now as God damns no man but for sin, so he has decreed to damn no man but for sin; and if it is no unrighteousness in him to damn men for sin, as to be sure it is not, so it can be no unrighteousness in him to decree to damn any for it: upon the whole it appears, that whatever show, upon first sight, there may be for a charge of unrighteousness against such a procedure of the Divine Being, there is no real foundation for it. The objection is to be treated with abhorrence and indignation.
Matthew Henry Commentary
Verses 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 thi preventing, effectual, distinguishing grace, he acts as a benefactor whose grace is his own. None have deserved it; so that those who ar saved, must thank God only; and those who perish, must blame themselve only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his reveale will. And this is, that he will receive, and not cast out, those tha come to Christ; but the drawing of souls in order to that coming, is a anticipating, distinguishing favour to whom he will. Why does he ye find fault? This is not an objection to be made by the creature agains his Creator, by man against God. The truth, as it is in Jesus, abase man as nothing, as less than nothing, and advances God as sovereig 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 repl against him. Would not men allow the infinite God the same sovereig right to manage the affairs of the creation, as the potter exercises i disposing of his clay, when of the same lump he makes one vessel to 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 hate sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fi themselves for hell, but it is God who prepares saints for heaven; an all whom God designs for heaven hereafter, he fits for heaven now Would we know who these vessels of mercy are? Those whom God ha called; and these not of the Jews only, but of the Gentiles. Surel there can be no unrighteousness in any of these Divine dispensations Nor in God's exercising long-suffering, patience, and forbearanc towards sinners under increasing guilt, before he brings utte destruction upon them. The fault is in the hardened sinner himself. A 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 merc and new-creating grace, and give diligence to make our calling an election sure.
Greek Textus Receptus
τι 5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P μη 3361 PRT-N αδικια 93 N-NSF παρα 3844 PREP τω 3588 T-DSM θεω 2316 N-DSM μη 3361 PRT-N γενοιτο 1096 5636 V-2ADO-3S
Robertson's NT Word Studies
9:14 {Is there unrighteousness with God?} (me adikia para twi qewi?). Paul goes right to the heart of the problem. me expects a negative answer. "Beside" (para) God there can be no injustice to Esau or to any one because of election.
