Romans 9:15. Reason assigned for the μὴ γένοιτο, not for the legitimacy of the question μὴ ἀδικία π. τ. Θ. (Mangold, p. 134), so that the opponent’s language continues, until it “culminates in the audacious exclamation of Romans 9:19.” Γάρ after μὴ γένοιτο always relates to this. Bengel rightly remarks on γάρ: “Nam quod asserimus, Dei assertum est irrefragabile.”

τῷ Μωϋς. γ. (see critical remarks) brings into strong relief the venerated recipient of the word, which makes it appear the more weighty (comp. Romans 10:5; Romans 10:19). The citation is Exodus 33:19, verbally following the LXX. (which would have more closely translated the Heb. by ἐλεῶ ὃν ἂν ἐλεήσω κ.τ.λ.). In the original text it is an assurance by God to Moses of His favour now directly extended towards him, but expressed in the form of a divine axiom. Hence Paul, following the LXX., was justified in employing the passage as a scriptural statement of the general proposition: God’s mercy, in respect of the persons concerned, whose lot it should be to experience it, lets itself be determined solely by His own free will of grace: “I will have mercy upon whosoever is the object of my mercy;” so that I am therefore in this matter dependent on nothing external to myself. This is the sovereignty of the divine compassionating will. Observe that the future denotes the actual compassion, fulfilling itself in point of fact, which God promises to show to the persons concerned, towards whom He stands in the mental relation (ἐλεῶ, present) of pity. The distinction between ἐλεῶ and οἰκτείρω is not, as Tittmann, Synon. p. 69 f., defines it, that ἐλ. denotes the active mercy, and οἰκτ. the compassionate kindness, but that the same notion misereri is more strongly expressed by οἰκτ. See Fritzsche. Comp. Plat. Euthyd. p. 288 D: ἐλεήσαντέ με καὶ οἰκτείραντε. The latter denotes originally bewailing sympathy, as opposed to μακαρίζειν (Xen. Anab. iii. 1. 19). Comp. οἶκτος (to which ὀδυρμός, Plat. Rep. iii. p. 387 D, corresponds), οἰκτίζω, οἰκτρός κ.τ.λ. On the form οἰκτειρήσω, see Lobeck, ad Phryn. p. 741.

ὃ ἂν] The ἂν is that everywhere usual with the relative in the sense of cunque. Hence conditionally expressed: if to any one I am gracious, etc. See generally Hartung, Partikell. II. p. 293 f.; Ellendt, Lex. Soph. I. p. 119. Consequently, not merely the mercy in itself, but also the determination of those who should be its objects, is designated as a free act of God, resting on nothing except on His elective purpose, and affecting the persons according to it; for the emphasis lies in the relative clause on the repeated ὃν ἄν, as ἄν generally has its place after the emphatic word.

Romans 9:15. τῷ Μωυσεῖ γὰρ λέγει. τῷ Μωυσεῖ is emphatic by position: the person to whom this declaration was made, as well as the voice which made it, render it peculiarly significant to a Jew. The words (exactly as LXX, Exodus 33:19) occur in the answer to a prayer of Moses, and may have been regarded by Paul as having special reference to him; as if the point of the quotation were, Even one who had deserved so well as Moses experienced God’s mercy solely because God willed that He should. But that is not necessary, and is not what the original means. The emphasis is on ὃν ἂν, and the point is that in showing mercy God is determined by nothing outside of His mercy itself. οἰκτείρειν is stronger than ἐλεεῖν; it suggests more strongly the emotion attendant on pity, and even its expression in voice or gesture.

15. For] The connexion is; “The thought of injustice in these acts of the Eternal Judge is all the more to be rejected because they follow a principle expressed in His own words; for He says to Moses, &c.” That the principle, so expressed, is absolutely right, is taken for granted. To the Apostle, God’s word is final and absolute. With Him nothing indeed can be capricious, but none the less His “judgments” must, to a vast degree, be “past finding out,” just because He is the Eternal.

I will have mercy, &c.] Exodus 33:19. Verbatim from LXX.—The English exactly represents the Hebrew, if it is noted that “will” throughout this verse might equally well be “shall.” In both Hebrew and Greek there is no explicit reference to “willing,” in the sense of “choosing.” However, the general sense plainly is, “In any case, through human history, wherein I shall be seen to have mercy, the one account I give of the radical cause is this—I have mercy.” It is to be thankfully remembered, by the way, that close to this awful utterance occurs that other equally sovereign proclamation, (Exodus 34:6, &c.) “The Lord, the Lord God, merciful and gracious, &c.”

Romans 9:15. Τῳ γὰρ Μωσῇ, for to Moses) Many are of opinion, that the objection extends from this verse to Romans 9:18; in which view the for, is used, as in ch. Romans 3:7, and thus thou wilt say then, Romans 9:19, concludes the objection, which was begun at Romans 9:14. And indeed by this introduction of a person speaking there would be a fitting expression of that ἀνταπόκρισις (rejoinder of the opponent), which is censured at Romans 9:20, and is subsequently refuted by taking up the words themselves or their synonyms. In the meantime Paul so expresses himself, as to make ὁ ἀνταποκρινόμενος, the objector whilst replying at the same time answer himself; and therefore the words in this verse may be also taken, without injury to the sense, as spoken in the person of the apostle, as we shall now endeavour to show. Moses, Exodus 33, had prayed for himself and the people by חן, the grace of the Lord, Romans 9:12-13; Romans 9:16-17, and had concluded with, show me thy glory. The Lord answered: I will make all My goodness pass in the presence of thy face, and I will proclaim the name of the Lord before thy face. וחנתי את־אשר אחן ורחמתי את־אשר ארחם, And will be gracious, to whom I will be gracious, and will show mercy, to whom I will show mercy, Romans 9:19. The Lord did not disclose even to Moses without some time intervening, to whom He would show grace and mercy, although the question was respecting Moses and the people of Israel alone, not respecting the Gentiles. To this Moses, then, not merely to others by Moses (Μωσῇ, says Paul, as presently after, τῷ Φαραὼ) the Lord spoke thus: By My proclamation, and by My most abundant working, subsequently, I will designate [mark out] him, as the object of grace and mercy, whosoever he be, whom I make the object of grace and mercy. By these words He intimated, that He would make proclamation [would reveal His own character] as regards grace and mercy; and He shortly after accordingly made proclamation. Exodus 34:5, רחום וחנון [ΟΙΚΤΙΡΜΩΝ καὶ ΕΛΕΗΜΩΝ κ.τ.λ. εἰς χιλιάδας], merciful and gracious, etc., to thousands; and added [καὶ τὸν ἔιοχον οὐ καθαριεῖ, ἐπάγων ἁμαρτίας πατέρων, κ.τ.λ.], and He will not clear the guilty, etc. Therefore according to the subsequent proclamation itself, the following meaning of the previous promise comes clearly out: I will show thee the most abundant grace, even to that degree that thou mayest see concerning Me [see centred in Me] all whatsoever thou dost both desire and canst receive [comprehend] in order that thou mayest furthermore understand, that it is [all of] grace; and for this reason inasmuch as I have once for all embraced thee in grace, which thou acknowledgest to be grace; and as to the rest of the people, I will show them the most abundant mercy, in not visiting them with immediate destruction for their idolatry, that they may further understand it to be mercy; and for this reason inasmuch as I have once for all embraced them in mercy, which thou in their behalf acknowledgest to be mercy. The LXX. Int. and Paul have expressed the meaning of this sentence by the difference between the present and future tense: ἐλεήσω ὅν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὅν ἂν οἰκτείρω, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. And there is the figure Ploce [en.], which nearly signifies the same as below, ch. Romans 13:7, and here it expresses the liberty of the Agent, of whom the apostle is speaking, as in Exodus 16:23. Moreover, each of the two verbs, placed in the two clauses [i.e. repeated twice], contains the emphasis in the former clause; [i.e. the emphasis is on the verb in each of the two clauses on its first mention, not on it when repeated; I will have mercy, on whom I have mercy, etc.]: although generally in other passages the emphasis is on the verb in the latter clause [i.e. on its repetition] Genesis 27:33; Genesis 43:14; 2 Kings 7:4. That the acknowledgment of grace and mercy, on the part of Moses, and the true Israelites, is entwined together, is evident from this, that Paul, Romans 9:16, speaks, on the opposite side, of the man that willeth and that runneth, to whom grace is not grace, and mercy is not mercy. את אשר ὅν ἄν is put twice, and intimates in the former passage that Moses (to whom the word חן, grace, is repeated in reply, taken from his own very prayers from Exodus 33. Romans 9:13 : where there occurs the same Ploce), and that in the latter passage, the others, were εἰς χιλιάδας among the thousands [as to whom God said of Himself, keeping mercy for thousands], to whom sinners, their children, grandchildren, etc., are opposed, Exodus 34:7. And thus, this testimony is extremely well fitted to prove, that there is no unrighteousness with God. This sentiment is manifest to believers. But in regard to those, who maintain the efficacy of good works, it sounds too abrupt: the reason why God should be merciful, is none other than His own mercy, for no other is mentioned in the writings of Moses, concerning Moses and Israel. I will have mercy, i.e. no one can extort anything by force; all things are in My hand, under My authority, and dependent on My will, if I act otherwise, no one can charge Me with injustice. This answer is sufficient to give to the defender of good works; and if any farther answer is given to him, it is superfluous.

Romans 9:15I will have mercy - compassion (ἐλεήσω - οἰκτειρήσω)

See Exodus 33:19. For mercy see on 2 John 1:3; see on Luke 1:50. The former verb emphasizes the sense of human wretchedness in its active manifestation; the latter the inward feeling expressing itself in sighs and tears. Have mercy therefore contemplates, not merely the sentiment in itself, but the determination of those who should be its objects. The words were spoken to Moses in connection with his prayer for a general forgiveness of the people, which was refused, and his request to behold God's glory, which was granted. With reference to the latter, God asserts that His gift is of His own free grace, without any recognition of Moses' right to claim it on the ground of merit or service.

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