For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
For he saith to Moses,.... That is, God said to Moses. The apostle goes on to answer to the above objections, by producing some testimonies out of the writings of Moses, in favour of both branches of predestination; showing, that the doctrine he had advanced, was no other than what God himself had delivered to Moses, whose name and writings were in great esteem with the Jews, whereby the apostle might hope to give full satisfaction in this point. The first passage he cites, is in Exodus 33:19.
And will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. This is produced, in favour of special, particular, and personal election, and to clear it from any charge of unrighteousness; and by it, it appears, that God bestows his grace and mercy in time, on such persons he has willed and determined from all eternity to bestow it; this, is clear from hence, for since all this is dependent on his will, it must be as this was his will from eternity, seeing no new will can possibly arise in God, God wills nothing in time, but what he willed before time; that this grace and mercy are shown only to some persons, and that the only reason of this is his sovereign will and pleasure, and not the works and merits of men; wherefore since this grace and mercy rise out of his own free good will and pleasure, and are by no means the creature's due, it most clearly follows, that God in determining to bestow his grace and mercy, and in the actual doing of it, whilst he determines to deny it, and does deny it to others, cannot possibly be chargeable with any unrighteousness.