the Week of Christ the King / Proper 29 / Ordinary 34
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New Living Translation
Romans 9:22
Bible Study Resources
Concordances:
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- CondensedParallel Translations
It is the same way with what God has done. He wanted to show his anger and to let people see his power. But he patiently endured those he was angry with—people who were ready to be destroyed.
What if God, desiring to show his wrath and to make known his power, has endured with much patience the vessels of wrath made for destruction,
Even so God willynge to shewe his wrath and to make his power knowen suffered with longe pacience the vessels of wrath ordeyned to damnacion
What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,
Now if God wants to demonstrate his wrath and reveal his power, can't he be extremely patient with the objects of his wrath that are made for destruction?1 Thessalonians 5:9; 1 Peter 2:8; Jude 1:4;">[xr]
What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction?
It is the same way with God. He wanted to show his anger and to let people see his power. But he patiently stayed with those people he was angry with—people who were made ready to be destroyed.
What if God, willing to show his wrath, and to make his power known, endured with much long-suffering vessels of wrath fitted to destruction:
[What] if God, willing to show [his] wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:
What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction,
What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction,
What if God, being willing to shew his wrath, and to make his power known, yet endured with much long-suffering the vessels of wrath fitted for destruction?
And what if God, while choosing to make manifest the terrors of His anger and to show what is possible with Him, has yet borne with long-forbearing patience with the subjects of His anger who stand ready for destruction,
That if God willynge to schewe his wraththe, and to make his power knowun, hath suffrid in greet pacience vessels of wraththe able in to deth,
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:
What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?
God wanted to show his anger and reveal his power against everyone who deserved to be destroyed. But instead, he patiently put up with them.
What if God, although willing to show His [terrible] wrath and to make His power known, has tolerated with great patience the objects of His wrath [which are] prepared for destruction?
What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:
What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction:
Now what if God, even though he was quite willing to demonstrate his anger and make known his power, patiently put up with people who deserved punishment and were ripe for destruction?
And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
BUT if Aloha, willing to reveal his wrath, and to make known his power, in his much patience bore with the vessels of wrath who were perfected for destruction,
And if God, being disposed to exhibit his wrath and to make known his power, in abundance of long-suffering, brought wrath upon the vessels of wrath which were complete for destruction;
What if God, willing to shew his wrath, & to make his power knowen, indured with much long suffering the vessels of wrath fitted to destruction:
It may be that God wants to show His power and His anger against sin. He waits a long time on some men who are ready to be destroyed.
What if God, desiring to show his wrath and to make known his power, has endured with much patience the objects of wrath that are made for destruction;
What and if God would, to shewe his wrath, and to make his power knowen, suffer with long patience the vessels of wrath, prepared to destruction?
Now then, if God wanted to shew his anger, and make his power known, would he not then, after the abundance of his patience, bring wrath upon the vessels of wrath which were ready for destruction?
And, if God - wishing to shew his anger and to make known his power - bare, in much patience, with vessels of anger already fitted for destruction,
What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
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,
And the same is true of what God has done. He wanted to show his anger and to make his power known. But he was very patient in enduring those who were the objects of his anger, who were doomed to destruction.
And what if God, wanting to display his wrath and to make his power known, endured with much patience objects of wrath prepared for destruction?
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
And what if God, wanting to demonstrate his wrath and to make known his power, endured with much patience vessels of wrath prepared for destruction?
But if God, desiring to demonstrate His wrath, and to make His power known, endured in much long-suffering vessels of wrath having been fitted out for destruction,
And if God, willing to shew the wrath and to make known His power, did endure, in much long suffering, vessels of wrath fitted for destruction,
Therfore whan God wolde shewe wrath, and to make his power knowne, he broughte forth with greate pacience the vessels off wrath, which are ordeyned to damnacion:
if the divine Being has patiently bore with those objects of his displeasure, that had been working out their own destruction, why may he not reveal himself to make them feel his vindictive power,
But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?
What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,
That's how it is with God. He is the master tooler and can choose to do what he likes with his mercy and his anger.
What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?
And what if God, wanting to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath having been prepared for destruction,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
willing: Romans 9:17, Romans 1:18, Romans 2:4, Romans 2:5, Exodus 9:16, Psalms 90:11, Proverbs 16:4, Revelation 6:16, Revelation 6:17
endured: Numbers 14:11, Numbers 14:18, Psalms 50:21, Psalms 50:22, Ecclesiastes 8:11, Ecclesiastes 8:12, Lamentations 3:22, 1 Peter 3:20, 2 Peter 2:3, 2 Peter 2:9, 2 Peter 3:8, 2 Peter 3:9, 2 Peter 3:15, Jude 1:4, Revelation 6:9-11
the vessels: The Apostle, by employing the appellation of the vessels of wrath, carries on the similitude of the potter, by which he had illustrated the sovereignty of God. Romans 9:21, 1 Thessalonians 5:9, 2 Timothy 2:20
fitted: or, made up, Genesis 15:16, Matthew 23:31-33, 1 Thessalonians 2:16, 1 Peter 2:8, Jude 1:4
Reciprocal: Exodus 11:10 - the Lord Exodus 14:4 - I will be Exodus 34:7 - that will by no means clear the guilty Joshua 11:20 - it was 2 Chronicles 25:16 - determined Job 31:3 - destruction Psalms 31:12 - a broken vessel Psalms 88:11 - in destruction Psalms 101:1 - I will sing Proverbs 14:32 - driven Isaiah 22:24 - vessels of small Isaiah 30:18 - wait Jeremiah 44:22 - could Jeremiah 48:38 - broken Hosea 8:8 - a vessel Matthew 7:13 - that Matthew 25:41 - prepared John 3:7 - Ye Romans 2:8 - indignation Romans 11:22 - therefore Ephesians 2:3 - children Revelation 2:21 - space
Cross-References
Then God said, "I am giving you a sign of my covenant with you and with all living creatures, for all generations to come.
I have placed my rainbow in the clouds. It is the sign of my covenant with you and with all the earth.
and I will remember my covenant with you and with all living creatures. Never again will the floodwaters destroy all life.
When I see the rainbow in the clouds, I will remember the eternal covenant between God and every living creature on earth."
From these three sons of Noah came all the people who now populate the earth.
After the flood, Noah began to cultivate the ground, and he planted a vineyard.
One day he drank some wine he had made, and he became drunk and lay naked inside his tent.
Then he cursed Canaan, the son of Ham: "May Canaan be cursed! May he be the lowest of servants to his relatives."
The descendants of Ham were Cush, Mizraim, Put, and Canaan.
The descendants of Ham were Cush, Mizraim, Put, and Canaan.
Gill's Notes on the Bible
What if God, willing to show his wrath,.... The apostle proceeds to clear God from any charge of cruelty and unmercifulness, by observing his conduct in time, both towards those he passes by, and towards those he chooses; for in this and the following verse, nothing is said relating to any act of God before time, everything of that kind being considered already. In this verse, the apostle considers the conduct of God towards the vessels of dishonour; and let it be observed, that these are called
vessels of wrath fitted for destruction; they are said to be vessels, and so no longer considered in the clay, in the mass and heap of creatureship, but as creatures formed and made, and brought into being; and so to be used as instruments in God's hands, to subserve his ends and purposes, and therefore called "vessels"; and not only so, but "vessels of wrath", fallen sinful creatures, and so deserving of the wrath of God, and objects of his vindictive justice, in whom he may righteously display his wrath and vengeance: hence they may be so called, being as vessels filled with his wrath; as such who are the instruments and executioners of his wrath are called, in Isaiah 13:5, כלי זעמו, "vessels of his wrath"; and in
Jeremiah 50:25; where the Septuagint use the same phrase as here: and they are moreover said to be "fitted for destruction", as Haman is said to be by the Jews o; whom they affirm to be the same with Memucan, and ask why is his name called Memucan? and answer,
שמוכן לפורענות, "because he was fitted for punishment": so these are said to be "fitted for destruction", that is, eternal damnation; not by God, for this does not respect God's act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves: a phrase somewhat like this is used in Psalms 31:12, where the Psalmist, under some dismal apprehensions of himself, says, that he was like כלי אבד, "a perishing vessel", or "a vessel of perdition"; the Septuagint render it, σκευος απολωλος, "a lost vessel". Now what is the method of the divine conduct towards such persons? he
endures [them] with much longsuffering; as he did the old world, before he destroyed it; and as he did Pharaoh, before he cut him off: God not only supports such persons in their beings, amidst all their impieties and iniquities, but follows and fills them with his providential goodness, insomuch that many of them have more than heart can wish; nay, to many he affords the outward means of grace, which they slight and despise; externally calls them, but they refuse, loving darkness rather than light, and therefore are inexcusable: now if after all this patience, indulgence, and forbearance, when he could in justice have sent them to hell long ago, he is "willing to show his wrath"; his displicency at sin and sinners, his vindictive justice, his righteous vengeance:
and to make his power known; what it is he can do, by the utter destruction and damnation of such persons; what man in his senses can ever find fault with such a procedure, or charge it with tyranny, cruelty, and unmercifulness?
o T. Bab. Megilia, fol. 12. 2.
Barnes' Notes on the Bible
What if God ... - If God does what the apostle supposes, what then? Is it not right? This is the second point in the answer to the objection in Romans 9:19. The answer has respect to the “two classes” of people which actually exist on the earth - the righteous and the wicked. And the question is, whether “in regard to these two classes God does in fact do wrong?” If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is “in fact” divided into two classes - saints and sinners. The apostle considers the case of sinners in Romans 9:22.
Willing - Being disposed; having an inclination to. It denotes an inclination of mind toward the thing proposed. If the thing itself was right; if it was proper to “show his wrath,” then it was proper to be willing to do it. If it is right to do a thing, it is right to purpose or intend to do it.
His wrath - τὴν ὀργὴν tēn orgēn. This word occurs thirty-five times in the New Testament. Its meaning is derived from the idea of earnestly desiring or reaching for an object, and properly denotes, in its general sense, a vehement desire of attaining anything. Hence, it comes to denote an earnest desire of revenge, or of inflicting suffering on those who have injured us; Ephesians 4:31, “Let all bitterness and wrath, etc.” Colossians 3:8; 1 Timothy 2:8. Hence, it denotes indignation in general, which is not joined with a desire of revenge; Mark 3:5, “He looked round about on them with anger.” It also denotes punishment for sin; the anger or displeasure of God against transgression; Note, Romans 1:18; Luke 3:7; Luke 21:23, etc. In this place it is evidently used to denote “severe displeasure against sin.”sin is an evil of so great magnitude, “it is right” for God to be willing to evince his displeasure against it; and just in proportion to the extent of the evil. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is not affirmed,
- That God has any pleasure in sin, or its punishment; nor,
- That he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-continued wickedness when it actually exists.
To make his power known - This language is the same as what was used in relation to Pharaoh; Romans 9:17; Exodus 9:16. But it is not probable that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of “the vessels of mercy prepared “unto glory;” which cannot be supposed to be language adapted to the temporal deliverance of the Jews. The case of Pharaoh was “one instance, or illustration” of the general principle on which God would deal with people. His government is conducted on great and uniform principles; and the case of Pharaoh was a development of the great laws on which he governs the universe.
Endured - Bore with; was patient, or forbearing; Revelation 2:3. “And hast borne, and hast patience, etc.” 1 Corinthians 13:7, “charity, (love) beareth all things.” Luke 18:7, “will not God avenge his elect. though he bear long with theme?”
With much long-suffering - With much patience. He suffered them to live while they deserved to die. God bears with all sinners with much patience; he spares them amid all their provocations, to give them opportunity of repentance; and though they are suited for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all his enemies.
Vessels of wrath - The word “vessel” means a cup, etc. made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2 Corinthians 4:7; “we have this treasure in earthen vessels.” 1 Thessalonians 4:4, “that everyone of you should know how to possess his vessel in sanctification and honor” - that everyone should keep his body from the indulgence of unlawful passions; compare Romans 9:3. Hence, also it means “the man himself.” Acts 9:15, “he is a chosen vessel unto me, etc.” compare Isaiah 13:5. In this place there is doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase “vessels of wrath” denotes wicked people against whom it is fit or proper that wrath should be shown; as Judas is called “the son of perdition,” see the note at John 17:12. This does not mean that people by their very creation, or their physical nature, are thus denominated; but people who, from long continuance in iniquity, deserve to experience wrath; as Judas was not called “son of perdition” by any arbitrary appointment, or as an original designation, but because in consequence of his avarice and treason this was the name which “in fact” actually described him, or suited his case.
Fitted - κατηρτισμένα katērtismena. This word properly means to “restore; to place in order; to render complete; to supply a defect; to fit to, or adapt to, or prepare for;” see Matthew 4:21, “Were mending their nets.” Galatians 6:1, “restore such an one, etc.” In this place it is a participle, and means those who are suited for or “adapted to” destruction; those whose characters are such as to deserve destruction, or as to make destruction proper. See the same use of the word in Hebrews 11:3, “Through faith we understand that the worlds were framed” - beautifully suited up in proper proportions, one part adapted to another - “by the Word of God.” Hebrews 10:5, “a body hast thou prepared for me;” suited, or adapted to me; compare Psalms 68:10; Psalms 74:16. In this place there is not the semblance of a declaration that “God had prepared them, or fitted them for destruction.” It is a simple declaration that they were in fact suited for it, without making an affirmation about the manner in which they became so.
A reader of the English Bible may, perhaps, sometimes draw the impression that God had suited them for this. But this is not affirmed; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God suited or prepared them for glory; see Romans 9:23, “Which he had afore prepared unto glory.” The same distinction is remarkably striking in the account of the last judgment in Matthew 25:34, Matthew 25:41. To the righteous, Christ will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you, etc.” To the wicked, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels;” not said to have been originally prepared “for them.” It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people “by direct agency” for heaven; but that he exerts “no such agency” in preparing the wicked for destruction.
For destruction - εἰς ἀπώλειαν eis apōleian. This word occurs in the New Testament no less than 20 times; Matthew 7:13, “Which leadeth to destruction.” John 17:12, “son of perdition.” Acts 8:20, “thy money perish with thee;” Greek, be for destruction with thee, Acts 25:16; Philippians 1:28, “Token of perdition.” Philippians 3:19, “whose end is destruction.” 2 Thessalonians 2:3, “the son of perdition.” 1 Timothy 5:9, “which drown men in destruction and perdition.” Hebrews 10:39, “which draw back into perdition; see also 2 Peter 2:1, 2 Peter 2:3; 2 Peter 3:7, 2 Peter 3:16, etc. In these places it is clear that the reference is to the future punishment of wicked people, and in “no instance” to national calamities. No such use of the word is to be found in the New Testament; and this is further clear from the contrast with the word “glory” in the next verse. We may remark here, that if people are suited or prepared for destruction; if future torment is adapted to them, and they to it; if it is fit that they should be subjected to it; then God will do what is fit or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are; to a place for which they are not suited, and which is not adapted to their feelings, their character, or their conduct.
Romans 9:23
And that he might make known - That he might manifest or display. The apostle had shown (in Romans 9:22) that the dealings of God toward the wicked were not liable to the objection made in Romans 9:19. In this verse he proceeds to show that the objection could not lie against his dealings with the other class of people - the righteous. If his dealings toward neither were liable to the objection, then he has “met the whole case,” and the divine government is vindicated. This he proves by showing that for God to show the riches of his glory toward those whom he has prepared for it, cannot be regarded as unjust.
The riches of his glory - This is a form of expression common among the Hebrews, meaning the same as his rich or “his abundant glory.” The same expression occurs in Ephesians 1:18.
On the vessels of mercy - People toward whom his mercy was to be displayed (see Romans 9:22); that is, on those toward whom he has purposed to display his mercy.
Mercy - Favor, or pity shown to the miserable. Grace is favor to the undeserving; mercy, favor to those in distress. This distinction is not, however, always strictly observed by the sacred writers.
Which he had afore prepared - We are here brought to a remarkable difference between God’s mode of dealing with them and with the wicked. Here it is expressly affirmed that God himself had prepared them for glory. In regard to the wicked, it is simply affirmed that they “were fitted” for destruction, without affirming anything of the agency by which it was done. That God prepares his people for glory - commences and continues the work of their redemption - is abundantly taught in the Scriptures; 1 Thessalonians 5:9, “God hath appointed us, to obtain salvation by our Lord Jesus Christ.” 2 Timothy 1:9, “who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” See also Ephesians 1:4-5, Ephesians 1:11; Romans 8:28-30; Acts 13:48; John 1:13. As the renewing of the heart and the sanctifying of the soul is an act of goodness, it is worthy of God, and of course no objection could lie against it. No man could complain of a course of dealings designed to make people better; and as this is the sole design of the electing love of God, his deal, ings with this class of people are easily vindicated. No Christian can complain that God has chosen him, renewed him, and made him pure and happy. And as this was an important part of the plan of God, it is easily defended from the objection in Romans 9:19.
Unto glory - To happiness; and especially to the happiness of heaven Hebrews 2:10, “It became him, in bringing many sons unto glory, etc.” Romans 5:2, “we rejoice in hope of the glory of God.” 2 Corinthians 4:17, “our light affliction worketh for us a far more exceeding and eternal weight of glory,” 2Th 2:14; 2 Timothy 2:10; 1 Peter 5:4. This eternal state is called “glory,” because it blends together everything that constitutes honor, dignity, purity, love, and happiness. All these significations are in various places attached to this word, and all mingle in the eternal state of the righteous. We may remark here,
(1) That this word “glory” is not used in the Scriptures to denote any “external national privileges;” or to describe any external call of the gospel. No such instance is to be found. Of course the apostle here by vessels of mercy meant individuals destined to eternal life, and not nations externally called to the gospel. No instance can be found where God speaks of nations called to external privileges, and speaks of them as “prepared unto glory.”
(2) As this word refers to the future state of individuals, it shows what is meant by the word “destruction” in Romans 9:22. That term stands contrasted with glory; and describes, therefore, the future condition of individual wicked people. This is also its uniform meaning in the New Testament.
On this vindication of the apostle we may observe:
(1) That all people will be treated as they ought to be treated. People will be dealt with according to their characters at the end of life.
(2) If people will suffer no injustice, then this is the same as saying that they will be treated justly. But what is this? That the wicked shall be treated as they deserve. What they deserve God has told us in the Scriptures. “These shall go away into everlasting punishment.”
(3) God has a right to bestow his blessings as he chooses. Where all are undeserving, where none have any claim, he may confer his favors on whom he pleases.
(4) He actually does deal with people in this way. The apostle takes this for granted. He does not deny it. He most evidently believes it, and labors to show that it is right to do so. If he did not believe it, and meant to teach it, he would have said so. It would have met the objection at once, and saved all argument. He reasons as if he did believe it; and this settles the question that the doctrine is true.
Clarke's Notes on the Bible
Verse 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 their obstinate rebellion with much long-suffering; which is a most absolute proof that the hardening of their hearts, and their ultimate punishment, were the consequences of their obstinate refusal of his grace and abuse of his goodness; as the history in Exodus sufficiently shows. As the Jews of the apostle's time had sinned after the similitude of the Egyptians, hardening their hearts and abusing his goodness, after every display of his long-suffering kindness, being now fitted for destruction, they were ripe for punishment; and that power, which God was making known for their salvation, having been so long and so much abused and provoked, was now about to show itself in their destruction as a nation. But even in this case there is not a word of their final damnation; much less that either they or any others were, by a sovereign decree, reprobated from all eternity; and that their very sins, the proximate cause of their punishment, were the necessary effect of that decree which had from all eternity doomed them to endless torments. As such a doctrine could never come from God, so it never can be found in the words of his apostle.
