9:11. For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand): Not yet born, etc. . .By this example of these twins, and the preference of the younger to the elder, the drift of the apostle is, to shew that God, in his election, mercy and grace, is not tied to any particular nation, as the Jews imagined; nor to any prerogative of birth, or any forgoing merits. For as, antecedently to his grace, he sees no merits in any, but finds all involved in sin, in the common mass of condemnation; and all children of wrath: there is no one whom he might not justly leave in that mass; so that whomsoever he delivers from it, he delivers in his mercy: and whomsoever he leaves in it, he leaves in his justice. As when, of two equally criminal, the king is pleased out of pure mercy to pardon one, whilst he suffers justice to take place in the execution of the other. 9:12. Not of works, but of him that calleth, it was said to her: The elder shall serve the younger. 9:13. As it is written: Jacob I have loved: but Esau I have hated. 9:14. What shall we say then? Is there injustice with God? God forbid! 9:15. For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy. 9:16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Not of him that willeth, etc. . .That is, by any power or strength of his own, abstracting from the grace of God. 9:17. For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth. To this purpose, etc. . .Not that God made him on purpose that he should sin, and so be damned; but foreseeing his obstinacy in sin, and the abuse of his own free will, he raised him up to be a mighty king, to make a more remarkable example of him: and that his power might be better known, and his justice in punishing him, published throughout the earth. 9:18. Therefore he hath mercy on whom he will. And whom he will, he hardeneth. He hardeneth. . .Not by being the cause or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits. 9:19. Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will? 9:20. O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? 9:21. Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?