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have mercy, etc.] : although generally in other passages the emphasis is on the verb in the latter clause [ j.e . on its repetition] Gen. xxvii. 33, xliii. 14 ; 2 Kangs vii. 4. That the acknow- ledgment of grace and mercy, on the part of Moses, and the true Israelites, is entwined together, is evident from this, that Paul, ver. 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.
DK o v av is put twice, and intimates in the former passage that Moses (to whom the word }n, grace , is repeated in reply, taken from his own very prayers from Ex. xxxiii. ver. 13 : where there occurs the same Ploce), and that in the latter passage, the others, were sig ^X/ddag among the thousands [as to whom God said of Himself, keeping mercy for thousands], to whom sinners, their children, grandchildren, etc., are opposed, Ex. xxxiv. 7. And thus, this testimony is extremely well fitted to prove, that there is no unrighteousness with God., This sentiment is mani- fest to believers. But in regard to those, who maintain the effi- cacy 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 hy force ; all things are in My hand , under My authority , and depend- ent on My will , if I act otherwise , no one can charge Me with in- justice. This answer is sufficient to give to the defender of good works and if any farther answer is given to him, it is super- fluous.
16. ”A pa, ou-v , therefore) so also ver. 18. The inference of Paul here is not drawn from the particle o v av, whomsoever , but from the words sXsu and ohcrdpw, I have mercy , and I have compassion. — oi> rov) not of the man that willeth , nor of him that runneth , supply it is, the business, or, will, course [the race is not of him that runneth, etc.] ; not that it is in vain to will rightly, and, what is of greater importance,, to run, or strive rightly, 1 Cor. ix. 26; Phil. iii. 14: but because to will and to run produce none of the things aimed at by those, who trust to their works. The human will is opposed to divine grace, and the course [the run ] of human conduct to divine operation. — Comp. ver. 30, 31.
17. Aeyei) saith, i.e. exhibits God speaking in this manner, comp. ch. x. 20, saitli. — yap, for) He proves, that it is of Him
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