the Week of Proper 23 / Ordinary 28
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Tyndale New Testament
Romans 9:21
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The one who makes the jar can make anything he wants. He uses the same clay to make different things. He might make one thing for special purposes and another for daily use.
Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use?
Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
A potter has the right to do what he wants to with his clay, doesn't he? He can make something for a special occasion or something for ordinary use from the same lump.Proverbs 16:4; Jeremiah 18:6; 2 Timothy 2:20;">[xr]
Or does the potter not have a right over the clay, to make from the same lump one object for honorable use, and another for common use?
The potter can make anything he wants to make. He can use the same clay to make one thing for special use and another thing for daily use.
Or has not the potter a right over the clay, from the same lump to make one part a vessel to honor, and another to shame?
Hath not the potter power over the clay of the same lump to make one vessel to honor, and another to dishonor?
Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
Hath not the potter power over the clay, out of the same mass to make one vessel to honour, and another to dishonour?
Or has not the potter rightful power over the clay to make out of the same lump one vessel for more honourable and another for less honourable uses?
Whether a potter of cley hath not power to make of the same gobet o vessel in to honour, an othere in to dispit?
Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour?
Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
Doesn't a potter have the right to make a fancy bowl and a plain bowl out of the same lump of clay?"
Does the potter not have the right over the clay, to make from the same lump [of clay] one object for honorable use [something beautiful or distinctive] and another for common use [something ordinary or menial]?
Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?
Or has not the potter the right to make out of one part of his earth a vessel for honour, and out of another a vessel for shame?
Or has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable?
Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour?
Or, hath not the potter power over his clay, that from the (same) mass he might make vessels, the one to honour, and the other to vileness ?
Hath not the potter dominion over his clay out of the same mass to make vessels, one for honor, and another for dishonor?
Hath not the potter power ouer the clay, of the same lumpe, to make one vessell vnto honour, and another vnto dishonour?
When a potter makes jars out of clay, doesn't he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into?
The man making the pots has the right to use the clay as he wants to. He can make two pots from the same piece of clay. One can have an important use. The other one can be of little use.
Has the potter no right over the clay, to make out of the same lump one object for special use and another for ordinary use?
Hath not the potter power of the clay to make of the same lumpe one vessell to honour, and another vnto dishonour?
Does not the potter have power over his clay, to make out of the same lump vessels, one for special occasions and the other for daily service?
Or hath not the potter a right over the clay - out of the same lump, to make some, indeed, into a vessel for honour, and some for dishonour?
Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
Hath not the potter power ouer the clay, euen of the same lumpe to make one vessel vnto honour, and another vnto dishonour?
After all, the man who makes the pots has the right to use the clay as he wishes, and to make two pots from the same lump of clay, one for special occasions and the other for ordinary use.
Or has the potter no right over the clay, to make from the same lump one piece of pottery for honor and another for dishonor?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Or does the potter not have authority over the clay, to make from the same lump a vessel that is for honorable use and one that is for ordinary use?
Or does not the potter have authority over the clay, out of the one lump to make one vessel to honor, and one to dishonor? Jer. 18:6
hath not the potter authority over the clay, out of the same lump to make the one vessel to honour, and the one to dishonour?
Hath not the potter power, out of one lompe of claye to make one vessell vnto honoure, and another vnto dishonoure?
is not the potter the master of his own clay, of the same mass to make one vessel for use and ornament, and another for a meaner purpose?
Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?
Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
When a cowboy tools leather, doesn't he have the right to keep some and throw the rest away regardless of who likes it or disagrees with it?
Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
Or does not the potter have authority over the clay, to make from the same lump one vessel for honorable use and another for dishonorable use?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the potter: Romans 9:11, Romans 9:18, Proverbs 16:4, Isaiah 64:8, Jeremiah 18:3-6
one vessel: Romans 9:22, Romans 9:23, Jeremiah 22:28, Hosea 8:8, Acts 9:15, 2 Timothy 2:20, 2 Timothy 2:21
Reciprocal: Deuteronomy 7:7 - The Lord Job 10:9 - into dust again Psalms 31:12 - a broken vessel Isaiah 10:15 - the ax Isaiah 29:16 - as the potter's Isaiah 45:9 - Shall the clay Jeremiah 48:38 - broken Lamentations 4:2 - how Daniel 12:2 - everlasting contempt John 15:16 - have not Romans 2:10 - glory 1 Thessalonians 4:4 - his
Cross-References
Let vs walke honestly as it were in the daye lyght: not in eatynge and drinkynge: nether in chamburynge and wantannes: nether in stryfe and envyinge:
Wherfore let hym that thynketh he stodeth take hede least he fall.
envyinge murther dronkenes glottony and soche lyke: of the which I tell you before as I have tolde you in tyme past that they which comit soche thinges shall not inherite ye kyngdome of God.
That ye elder me be sober honest discrete sounde in the fayth in love and in paciece.
I counsell the to bye of me golde tryed in the fyre that thou mayste be riche and whyte raymet yt thou mayste be clothed yt thy fylthy nakednes do not apere: and anoynt thyne eyes with eye salve yt thou mayste se.
Gill's Notes on the Bible
Hath not the potter power over the clay,.... By the power the potter has over the clay, to shape it in what form he pleases, and out of it to make what vessels he pleases, and for what purposes he thinks fit, which will be most to his own advantage, the apostle expresses the sovereign and unlimited powder which God has over his creatures; the passages referred to, are Isaiah 64:8, in which God is represented as the potter, and men as clay in his hands; now if the potter has such power over the clay which he did not make, only has made a purchase of, or has it in his possession, much more has God a power, who has created the clay, to appoint out of it persons to different uses and purposes, for his own glory, as he sees fit; even
of the same lump, to make one vessel to honour, and another to dishonour. The apostle seems to design hereby, to point out to us the object of predestination to be man, as yet not made, but as lying in the mere mass of creatureship, signified by the unformed clay, before put into any shape; and is an allusion to the first creation of man, out of the clay, or dust of the earth, Genesis 2:7; for such a consideration of man best agrees with the clay, lump, or mass, not yet formed, than as already made, and much less as fallen and corrupted: for if men, in predestination, were considered in the corrupt mass, or as fallen creatures, they could not be so well said to be made out of it, both to honour and dishonour; but rather since they were all dishonourable, that some were left in that dishonour, and others removed from it unto honour: besides, if this is not the case, God must create man without an end, which is contrary to the principle of reason and wisdom; the end is the cause, for which a thing is what it is; and it is a known rule, that what is first in intention, is last in execution, and "vice versa": the end is first fixed, and then the means; for God to create man, and then to fix the end of his creation, is to do what no wise potter would do, first make his pots, and then think of the end of making them, and the use they are to be put unto. To make one vessel to honour, and another to dishonour, is for God to appoint creatures, which are to be made out of the same mass and lump, for his own glory; which end, his own glory, he determines to bring about by different means, as these following: with respect to the vessels of honour, whom he appoints for his glory, he determines to create them; to suffer them to fall into sin, whereby they become polluted and guilty; to raise and recover them, by the obedience, sufferings, and death of his Son; to regenerate, renew, and sanctify them, by his Spirit and grace, and to bring them to eternal happiness; and hereby compass the aforesaid end, his own glory, the glorifying of his grace and mercy, in a way consistent with justice and holiness: with respect to the vessels of dishonour, whom he also appoints for the glorifying of himself, he determines to create them out of the same lump; to suffer them to fall into sin; to leave them in their sins, in the pollution and guilt of them, and to condemn them for them; and hereby gain his ultimate end, his own glory, glorifying the perfections of his power, justice, and holiness, without the least blemish to his goodness and mercy: now if a potter has power, for his own advantage and secular interest, to make out of the same clay what vessels he pleases; much more has God a power, out of the same mass and lump of creatureship, to appoint creatures he determines to make to his own glory; which he brings about by different methods, consistent with the perfections of his nature.
Barnes' Notes on the Bible
Hath not the potter ... - This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament; Isaiah 64:8, “But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand.” This passage is preceded in Isaiah by one declaring “the depravity of man;” Isaiah 64:6, “We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” As they were polluted with sin, as they had transgressed the Law of God, and had no claim and no merit, God might bestow his favors as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and “who had no claim to his mercy,” if he bestowed favors on others, any more than the potter would do injustice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honor.
This is still the condition of sinful people. God does no injustice to a man if he leaves him to take his own course to ruin, and makes another, equally undeserving, the recipient of his mercy. He violated none of my rights by not conferring on me the talents of Newton or of Bacon; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is that he should not treat them with injustice. And this is secured even in the case of the lost. No man will suffer more than he deserves; nor will any man go to perdition feeling that he has “a claim” to better treatment than he receives. The same sentiment is found in Jeremiah 18:6, “O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation, etc.”
The passage in Isaiah proves that God has the right of a sovereign over guilty individuals; that in Jeremiah, that he has the same right over nations; thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming anything about the manner in which it is done. In fact, God bestows his favors in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of people; and bestows his favors not to compel people, but to incline them to be willing to receive them; Psalms 110:3, “Thy people shall be willing in the day of thy power.” It should be further remarked, that the argument of the apostle here does not refer to “the original creation” of people, as if God had then made them one for honor and another for dishonor. He refers to man as fallen and lost. His argument is this: “Man is in ruins: he is fallen; he has no claim on God; all deserve to die; on this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others; he may exercise the right of a sovereign to pardon whom he pleases; or of a potter to mould any part of the useless mass to purposes of utility and beauty.”
Potter - One whose occupation it is to make earthen vessels.
Power - This word denotes here not merely “physical power,” but authority, right; see Matthew 7:29, translated “authority;” Matthew 21:23; 2 Thessalonians 3:9; Mark 2:10; Luke 5:24, “The Son of man hath power on earth to forgive sins, etc.”
Lump - Mass. It denotes anything that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with water; Romans 11:16, “If the first-fruit be holy, the lump is also holy;” 1 Corinthians 5:6, “Know ye not that a little leaven leaveneth the whole lump?”
One vessel - A cup, or other utensil, made of clay.
Unto honour - Fitted to an honorable use, or designed for a more useful and refined purpose.
Unto dishonour - To a meaner service, or more common use. This is a common mode of expression among the Hebrews. The lump here denotes the mass of people, sinners, having no claim on God. The potter illustrates God’s right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that people have no right to complain if God bestows his blessings where and when he chooses.
Clarke's Notes on the Bible
Verse 21. Hath not the potter power over the clay — The apostle continues his answer to the Jew. Hath not God shown, by the parable of the potter, Jeremiah 18:1, c., that he may justly dispose of nations, and of the Jews in particular, according as he in his infinite wisdom may judge most right and fitting even as the potter has a right, out of the same lump of clay, to make one vessel to a more honourable and another to a less honourable use, as his own judgment and skill may direct; for no potter will take pains to make a vessel merely that he may show that he has power to dash it to pieces? For the word came to Jeremiah from the Lord, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work upon the wheels. And the vessel that he made of clay was marred in the hands of the potter: so he made it again another vessel, as seemed good to the potter to make it. It was not fit for the more honourable place in the mansion, and therefore he made it for a less honourable place, but as necessary for the master's use there, as it could have been in a more honourable situation. Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation-to build and to plant it; is it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them. The reference to this parable shows most positively that the apostle is speaking of men, not individually, but nationally; and it is strange that men should have given his words any other application with this scripture before their eyes.
