Roma 9:16

Bahasa Indonesia Sehari-hari

Jadi hal itu tidak tergantung pada kehendak orang atau usaha orang, tetapi kepada kemurahan hati Allah.

Parallel Translations

Alkitab Terjemahan Baru
Jadi hal itu tidak tergantung pada kehendak orang atau usaha orang, tetapi kepada kemurahan hati Allah.

Alkitab Terjemahan Lama
Oleh yang demikian hal itu bukannya bergantung kepada kehendak orang, atau usaha orang, melainkan kepada belas kasihan Allah.

Contextual Overview

¹⁴ What shall we say then? Is there any vnrighteousnes with God? God forbid. ¹⁵ For he sayth to Moyses: I wyll shewe mercy to whom I shewe mercy: And wyll haue compassion, on whom I haue compassion. ¹⁶ So then it is not of the wyller, nor of the runner: but of the mercy of God. ¹⁷ For the scripture sayth vnto Pharao: Euen for this same purpose haue I stirred thee vp, to shewe my power in thee, & that my name myght be declared throughout all the worlde. ¹⁸ So hath he mercy on whom he wyll, and whom he wyll, he hardeneth. ¹⁹ Thou wylt say then vnto me: Why then blameth he [vs] yet? For who hath ben able to resist his wyll? ²⁰ But O man, what art thou which disputest with God? Shall the worke say to the workeman, why hast thou made me on this fashion? ²¹ Hath not the potter power ouer the clay, euen of the same lumpe to make one vessel vnto honour, and another vnto dishonour? ²² If then, God wyllyng to shewe his wrath, and to make his power knowe, suffred with long patience, the vessels of wrath, ordayned to destruction, ²³ To declare the riches of his glory, on the vessels of mercy, which he had prepared vnto glory:

Bible Verse Review
  from Treasury of Scripure Knowledge

Romans 9:11, Genesis 27:1-4, Genesis 27:9-14, Psalms 110:3, Isaiah 65:1, Matthew 11:25, Matthew 11:26, Luke 10:21, John 1:12, John 1:13, John 3:8, 1 Corinthians 1:26-31, Ephesians 2:4, Ephesians 2:5, Philippians 2:13, 2 Thessalonians 2:13, 2 Thessalonians 2:14, Titus 3:3-5, James 1:18, 1 Peter 2:9, 1 Peter 2:10

Reciprocal: Genesis 19:16 - the Lord Genesis 45:8 - it was not Exodus 11:9 - Pharaoh Acts 11:17 - as God Acts 16:14 - whose Romans 9:15 - I will have Romans 9:18 - hath 1 Corinthians 4:7 - who Ephesians 2:9 - General Titus 3:5 - by works

Cross-References

Genesis 9:3
Euery thyng that moueth it selfe, and that liueth, shall be meate for you, euen as the greene hearbe haue I geue you all thinges.

Genesis 9:4
But flesh in the life therof [which is] the blood therof, shall ye not eate.

Genesis 9:8
God spake also vnto Noah, & to his sonnes with hym, saying:

Genesis 9:9
Beholde, I, euen I establishe my couenaunt with you, and with your seede after you:

Genesis 9:10
And with euery liuing creature that is with you, in foule, in cattell, in euery beast of the earth whiche is with you, of all that go out of the arke, whatsoeuer liuing thyng of the earth it be.

Genesis 9:11
And my couenaunt I make with you, that from hencefoorth euery fleshe be not rooted out with the waters of a fludde, neither shall there be a fludde to destroy the earth any more.

Genesis 9:21
And he drynkyng of the wyne, was dronken, and vncouered within his tent.

Genesis 9:22
And Ham the father of Chanaan, seeyng the nakednesse of his father, tolde his two brethren without.

Genesis 17:7
Moreouer I wyll make my couenaunt betweene me and thee, & thy seede after thee, in their generations, by an euerlasting couenaut, yt I may be God vnto thee, and to thy seede after thee.

Genesis 17:13
He that is borne in thy house, and he also that is bought with money, must needes be circumcised: & my couenaut shalbe in your fleshe for an euerlastyng couenaunt.

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

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;” Psalms 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.

Clarke's Notes on the Bible

Verse Romans 9:16. So then it is not of him that willeth, c.] 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.