Romans 9:19-23

Adam Clarke's Commentary on the Bible - Romans 9:22

What if God, willing to show his wrath - The apostle refers here to the case of Pharaoh and the Egyptians, and to which he applies Jeremiah's parable of the potter, and, from them, to the then state of the Jews. Pharaoh and the Egyptians were vessels of wrath - persons deeply guilty before God; and by their obstinate refusal of his grace, and abuse of his goodness, they had fitted themselves for that destruction which the wrath, the vindictive justice of God, inflicted, after he had endured... read more

Adam Clarke

Adam Clarke's Commentary on the Bible - Romans 9:23

And that he might make known - God endured with much long-suffering the vessels of wrath: To show his wrath, and to make his power known. And also, That he might make known the riches of his glory on the vessels of mercy. Which he had afore prepared unto glory - The Jews were fitted for destruction long before; but the fittest time to destroy them was after he had prepared the believing Gentiles unto glory. For the rod of the Messiah's strength was to be sent out of Zion, Psalm... read more

John Calvin

John Calvin's Commentary on the Bible - Romans 9:19

Verse 19 19.Thou wilt then say, etc. Here indeed the flesh especially storms, that is, when it hears that they who perish have been destined by the will of God to destruction. Hence the Apostle adopts again the words of an opponent; for he saw that the mouths of the ungodly could not be restrained from boldly clamouring against the righteousness of God: and he very fitly expresses their mind; for being not content with defending themselves, they make God guilty instead of themselves; and then,... read more

John Calvin

John Calvin's Commentary on the Bible - Romans 9:20

Verse 20 20.But, O man! who art thou? etc. (303) As it is a participle in Greek, we may read what follows in the present tense, who disputest, or contendest, or strivest in opposition to God; for it is expressed in Greek according to this meaning, — “Who art thou who enterest into a dispute with God?” But there is not much difference in the sense. (304) In this first answer, he does nothing else but beat down impious blasphemy by an argument taken from the condition of man: he will presently... read more

John Calvin

John Calvin's Commentary on the Bible - Romans 9:21

Verse 21 21.Has not the worker of the clay? etc. The reason why what is formed ought not to contend with its former, is, that the former does nothing but what he has a right to do. By the word power, he means not that the maker has strength to do according to his will, but that this privilege rightly and justly belongs to him. For he intends not to claim for God any arbitrary power but what ought to be justly ascribed to him. And further, bear this in mind, — that as the potter takes away... read more

John Calvin

John Calvin's Commentary on the Bible - Romans 9:22

Verse 22 22.And what, etc. A second answer, by which he briefly shows, that though the counsel of God is in fact incomprehensible, yet his unblamable justice shines forth no less in the perdition of the reprobate than in the salvation of the elect. He does not indeed give a reason for divine election, so as to assign a cause why this man is chosen and that man rejected; for it was not meet that the things contained in the secret counsel of God should be subjected to the judgment of men; and,... read more

John Calvin

John Calvin's Commentary on the Bible - Romans 9:23

Verse 23 23.That he might also make known the riches of his glory, etc. I doubt not but the two particles καὶ ἵνα, is an instance of a construction, where the first word is put last; ( ὕστερον πρότερον) and that this clause may better unite with the former, I have rendered it, That he might also make known, etc. ( Ut notas quoque faceret , etc.) It is the second reason which manifests the glory of God in the destruction of the reprobate, because the greatness of divine mercy towards the elect... read more

Spence, H. D. M., etc.

The Pulpit Commentary - Romans 9:13-24

God's sovereignty and man's responsibility. Here is one of the most difficult problems touched on in the whole of this Epistle, and one of the most difficult problems in the whole range of human thought. It cannot be said that the apostle fully explains it. He does indeed suggest arguments which are sufficient to meet some of its difficulties. But how to reconcile human responsibility with Divine sovereignty remains a problem as difficult as that of reconciling the existence of evil with... read more

Spence, H. D. M., etc.

The Pulpit Commentary - Romans 9:14-24

( b ) In the next section injustice on the part of God, in thus electing the objects of his mercy according to the good pleasure of his will, is repudiated. As in Romans 6:1 and Romans 7:7 , a false inference from what has been said is introduced by τί οὗν ἐροῦμεν , and indignantly rejected by μὴ γένοιτο , followed by reasons against the inference. read more

Spence, H. D. M., etc.

The Pulpit Commentary - Romans 9:19

Thou wilt say then unto me, Why doth he yet find fault? For who resisteth his will? Having shown that injustice cannot be imputed to God in hardening as well as having mercy on whom he will, the apostle now meets the supposed difficulty of understanding why men should be held guilty before God for but being as he wills them to be. It is immediately suggested by Pharaoh's case, which led to the conclusion, ὅν θέλει σκληρύνει ; but the apostle foresees that an objection might be... read more

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