the Week of Proper 20 / Ordinary 25
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New Living Translation
Romans 9:23
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
He does this to show his power and his glory to those who he has called, who were prepared before the dawn of time.
And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,
and in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory—
And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory,
and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory,
And what if He did this to make known the riches of His glory on objects of mercy that He prepared beforehand for glory—
and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
And that he might make known the riches of his glory on the vessels of mercy, whom he had before prepared for glory?
in order to make known His infinite goodness towards the subjects of His mercy whom He has prepared beforehand for glory,
And that he might make knowen the riches of his glory on the vessels of mercy, which hee had afore prepared vnto glorie?
and that He make known the riches of His glory on vessels of mercy which He before prepared for glory,
that he mighte declare the riches off his glorye on ye vessels of mercy, which he hath prepared vnto glorye,
and display his infinite goodness to such objects of mercy, as he had prepared for glory?
And what if He has done so to make known the riches of His glory to the objects of His mercy, which He has prepared beforehand for glory,
and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,
in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory,
that he myght declare ye ryches of his glory on the vessels of mercye which he had prepayred vnto glorie:
and that he might make known the riches of his glory on vessels of mercy, which he prepared in advance to glory,
And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared for glory,
and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call -- us --
He waited with patience so that he could make known his rich glory to the people who receive his mercy. He has prepared these people to have his glory,
And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—
What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory-
He did this by showing how glorious he is when he has pity on the people he has chosen to share in his glory.
What if he did this in order to make known the riches of his glory to those who are the objects of his mercy, whom he prepared in advance for glory —
in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—
And that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared vnto glory?
But he poured his mercy upon the favored vessels, which were prepared for the glory of God.
and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
Can't he also reveal his glorious riches to the objects of his mercy that he has prepared ahead of time for glory - Romans 2:4; 8:28-30; Ephesians 1:7; Colossians 1:27;">[xr]
and poured his mercy upon the vessels of mercy who were prepared of Aloha for glory,
and made his mercy flow forth upon the vessels of mercy, which were prepared by God for glory;
and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,
God also wanted to show His shining-greatness to those He has given His loving-kindness. He made them ready for His shining-greatness from the beginning.
and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,
and what if he has done so in order to make known the riches of his glory for the objects of mercy, which he has prepared beforehand for glory—
In order that he might make known the riches of his glory upon vessels of mercy which he prepared beforehand for glory, -
That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
And he did so in order that he could make known the riches of his glory upon vessels of mercy that he prepared beforehand for glory,
To declare the riches of his glory, on the vessels of mercy, which he had prepared vnto glory:
He waited with patience so that he could make known the riches of his glory to the people he has chosen to receive his mercy. God has already prepared them to share his glory.
And He did so to make known the riches of His glory upon objects of mercy, which He prepared beforehand for glory,
And he also wanted to reveal his abundant glory, which was poured out on us who are the objects of his mercy, those of us whom he has prepared to receive his glory.
to schewe the riytchessis of his glorie in to vessels of merci, whiche he made redi in to glorie.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
might: Romans 2:4, Romans 5:20, Romans 5:21, Ephesians 1:6-8, Ephesians 1:18, Ephesians 2:4, Ephesians 2:7, Ephesians 2:10, Ephesians 3:8, Ephesians 3:16, Colossians 1:27, 2 Thessalonians 1:10-12
he had afore: 1 Chronicles 29:18, Luke 1:17, Ephesians 2:3-5, Colossians 1:12, 1 Thessalonians 5:9, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 2 Timothy 2:21, Titus 3:3-7, 1 Peter 1:2-5
Reciprocal: Exodus 14:4 - I will be Exodus 33:19 - I will be Exodus 34:7 - that will by no means clear the guilty Joshua 11:20 - it was 1 Kings 6:7 - built of stone Ezra 1:11 - the vessels Esther 1:4 - the riches Psalms 31:16 - save Psalms 86:2 - holy Psalms 101:1 - I will sing Ecclesiastes 3:18 - that God Isaiah 22:24 - vessels of small Isaiah 43:7 - for my Zechariah 14:16 - that every Matthew 25:41 - prepared John 10:16 - other Acts 11:17 - as God Romans 2:7 - glory Romans 2:10 - glory Romans 4:9 - Cometh Romans 8:28 - the called Romans 8:30 - Moreover Romans 9:21 - one vessel Romans 10:12 - rich Romans 11:2 - which he foreknew Romans 11:7 - but the election Romans 11:12 - the world Romans 11:22 - therefore Romans 11:33 - riches Romans 12:1 - by the Romans 15:8 - truth Ephesians 1:4 - as Ephesians 1:7 - to Philippians 3:14 - the high Philippians 4:19 - according 1 Thessalonians 2:12 - who 2 Thessalonians 1:11 - calling 1 Timothy 6:12 - whereunto 2 Timothy 2:10 - with Hebrews 2:10 - glory
Cross-References
"Honor your father and mother. Then you will live a long, full life in the land the Lord your God is giving you.
"Stand up in the presence of the elderly, and show respect for the aged. Fear your God. I am the Lord .
Give to everyone what you owe them: Pay your taxes and government fees to those who collect them, and give respect and honor to those who are in authority.
Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself.
Never speak harshly to an older man, but appeal to him respectfully as you would to your own father. Talk to younger men as you would to your own brothers.
Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching.
Do not listen to an accusation against an elder unless it is confirmed by two or three witnesses.
Respect everyone, and love the family of believers. Fear God, and respect the king.
Most important of all, continue to show deep love for each other, for love covers a multitude of sins.
Gill's Notes on the Bible
And that he might make known the riches of his glory,.... That is, his glorious riches, the perfections of his nature, his love, grace, and mercy, his wisdom, power, faithfulness, justice, and holiness; all which are most evidently displayed in the salvation of his people, here called
vessels of mercy, which he hath afore prepared unto glory. They are said to be vessels, and so considered as creatures, made and brought into being; "vessels of mercy", and so fallen creatures, and by sin become miserable, for only such are objects of mercy: they are not called so, because deserving of mercy more than others, they are in no wise better than others, and are by nature children of wrath, even as others; but because God of his infinite goodness fills them with his mercy, displays it in them, in the redemption of them by his Son, in the regeneration of them by his Spirit, and in their eternal salvation: and these are by him "afore prepared unto glory"; to everlasting happiness, which he has chosen them to before time, and calls them to in time; to this glory he does not take them, until he has prepared them for it; which act of preparation does not regard the eternal predestination of them to eternal life, but an act of his grace towards them in time; and which lies in putting upon them the righteousness of his Son, and in putting his grace in them; or in other words, in justifying them by the imputation and application of the righteousness of his Son unto them, and by the regeneration, renovation, and sanctification of their hearts, by his Spirit. Now what if God willing to make known his glorious perfections, by displaying his mercy to such sinners, and by preparing them for heaven in a way consistent with his holiness and justice, what can any man that has the exercise of his reason object to this? The whole of his conduct is free from blame and censure; the vessels of wrath he shows his wrath upon, are such as fit themselves for destruction, and whom he endures with much longsuffering and patience, and therefore he cannot be chargeable with cruelty; the vessels of mercy he brings to glory, none of them are taken thither, until they are prepared for it, in a way of righteousness and holiness, and therefore he cannot be charged with acting contrary to the perfections of his nature.
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 23. And that he might make known — God endured with much long-suffering the vessels of wrath:
1. To show his wrath, and to make his power known. And also,
2. 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, Psalms 110:2. The Jewish nation was to supply the first preachers of the Gospel, and from Jerusalem their sound was to go forth into all the earth. Therefore the Jewish state, notwithstanding its corruptions, was to be preserved till the Messiah came, and even till the Gospel preached by the apostles had taken deep root in the Gentile world. Another thing which rendered the time when the Jewish polity was overthrown the most proper, was this, because then the immediate occasion of it was the extensiveness of the Divine grace. They would not have the Gentiles admitted into the Church of God; but contradicted, and blasphemed, and rejected the Lord that bought them: thus, then, the extensiveness of the Divine grace occasioned their infidelity, Romans 9:33; Romans 10:3; Romans 11:11; Romans 11:12; Romans 11:15; Romans 11:28; Romans 11:30. Thus the Jews were diminished by that abundance of grace which has enriched the Gentiles. And so the grace of God was illustrated; or, so God made known the riches of his glory on the vessels of mercy-the apostles and primitive believers among the Jews, and the Gentile world, which received the Gospel by the preaching of the apostles and their successors.
