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Text -- Romans 9:22 (NET)

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Context
9:22 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?
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | Sovereignty | Sin | Rome | Romans, Epistle to the | Reprobacy | Predestination | Power | LONGSUFFERING | Judgments | God | Gentiles | Forbearance | FIT, FITLY | Death | DAMN; DAMNATION; DAMNABLE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 9:22 - -- Willing ( thelōn ). Concessive use of the participle, "although willing,"not causal, "because willing"as is shown by "with much long-suffering"(en ...

Willing ( thelōn ).

Concessive use of the participle, "although willing,"not causal, "because willing"as is shown by "with much long-suffering"(en pollēi makrothumiāi , in much long-suffering).

Robertson: Rom 9:22 - -- His power ( to dunaton autou ). Neuter singular of the verbal adjective rather than the substantive dunamin .

His power ( to dunaton autou ).

Neuter singular of the verbal adjective rather than the substantive dunamin .

Robertson: Rom 9:22 - -- Endured ( ēnegken ). Constative second aorist active indicative of the old defective verb pherō , to bear.

Endured ( ēnegken ).

Constative second aorist active indicative of the old defective verb pherō , to bear.

Robertson: Rom 9:22 - -- Vessels of wrath ( skeuē orgēs ). The words occur in Jer 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like tekna orgēs ...

Vessels of wrath ( skeuē orgēs ).

The words occur in Jer 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like tekna orgēs , Eph 2:3, the objects of God’ s wrath).

Robertson: Rom 9:22 - -- Fitted ( katērtismena ). Perfect passive participle of katartizō , old verb to equip (see note on Mat 4:21 and see 2Co 13:11), state of readiness...

Fitted ( katērtismena ).

Perfect passive participle of katartizō , old verb to equip (see note on Mat 4:21 and see 2Co 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1Th 2:15.

Robertson: Rom 9:22 - -- Unto destruction ( eis apōleian ). Endless perdition (Mat 7:13; 2Th 2:3; Phi 3:19), not annihilation.

Unto destruction ( eis apōleian ).

Endless perdition (Mat 7:13; 2Th 2:3; Phi 3:19), not annihilation.

Vincent: Rom 9:22 - -- Willing ( θέλων ) Although willing, not because . Referring not to the determinate purpose of God, but to His spontaneous will...

Willing ( θέλων )

Although willing, not because . Referring not to the determinate purpose of God, but to His spontaneous will growing out of His holy character. In the former sense, the meaning would be that God's long-suffering was designed to enhance the final penalty. The emphatic position of willing prepares the way for the contrast with long-suffering . Though this holy will would lead Him to show His wrath, yet He withheld His wrath and endured .

Vincent: Rom 9:22 - -- Vessels of wrath ( σκεύη ὀργῆς ) Not filled with wrath , nor prepared to serve for a manifestation of divine ...

Vessels of wrath ( σκεύη ὀργῆς )

Not filled with wrath , nor prepared to serve for a manifestation of divine wrath ; but appertaining to wrath . Such as by their own acts have fallen under His wrath. Compare Psa 2:9.

Vincent: Rom 9:22 - -- Fitted ( κατηρτισμένα ) Lit., adjusted . See on mending , Mat 4:21; perfect , see on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10...

Fitted ( κατηρτισμένα )

Lit., adjusted . See on mending , Mat 4:21; perfect , see on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10. Not fitted by God for destruction , but in an adjectival sense, ready , ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1Th 2:15, 1Th 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. " The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments" (Lange).

Wesley: Rom 9:22 - -- Referring to Rom 9:18-19. That is, although it was now his will, because of their obstinate unbelief, To show his wrath - Which necessarily presuppose...

Referring to Rom 9:18-19. That is, although it was now his will, because of their obstinate unbelief, To show his wrath - Which necessarily presupposes sin.

Wesley: Rom 9:22 - -- This is repeated from Rom 9:17.

This is repeated from Rom 9:17.

Wesley: Rom 9:22 - -- As he did Pharaoh.

As he did Pharaoh.

Wesley: Rom 9:22 - -- Which should have led them to repentance.

Which should have led them to repentance.

Wesley: Rom 9:22 - -- Those who had moved his wrath by still rejecting his mercy.

Those who had moved his wrath by still rejecting his mercy.

Wesley: Rom 9:22 - -- By their own wilful and final impenitence. Is there any injustice in this ?

By their own wilful and final impenitence. Is there any injustice in this ?

JFB: Rom 9:22-23 - -- "designing to manifest"

"designing to manifest"

JFB: Rom 9:22-23 - -- His holy displeasure against sin.

His holy displeasure against sin.

JFB: Rom 9:22-23 - -- To punish it

To punish it

JFB: Rom 9:22-23 - -- That is, "destined to wrath"; just as "vessels of mercy," in Rom 9:23, mean "vessels destined to mercy"; compare Eph 2:3, "children of wrath."

That is, "destined to wrath"; just as "vessels of mercy," in Rom 9:23, mean "vessels destined to mercy"; compare Eph 2:3, "children of wrath."

JFB: Rom 9:22-23 - -- It is well remarked by STUART that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, whi...

It is well remarked by STUART that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as HODGE observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.

Clarke: Rom 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 ...

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.

Calvin: Rom 9:22 - -- 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 s...

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, besides, this mystery is inexplicable. He therefore keeps us from curiously examining those things which exceed human comprehension. He yet shows, that as far as God’s predestination manifests itself, it appears perfectly just.

The particles, εἰ δὲ, used by Paul, I take to mean, And what if? so that the whole sentence is a question; and thus the sense will be more evident: and there is here an ellipsis, when we are to consider this as being understood, — “Who then can charge him with unrighteousness, or arraign him? for here appears nothing but the most perfect course of justice. 307

But if we wish fully to understand Paul, almost every word must be examined. He then argues thus, — There are vessels prepared for destruction, that is, given up and appointed to destruction: they are also vessels of wrath, that is, made and formed for this end, that they may be examples of God’s vengeance and displeasure. If the Lord bears patiently for a time with these, not destroying them at the first moment, but deferring the judgment prepared for them, and this in order to set forth the decisions of his severity, that others may be terrified by so dreadful examples, and also to make known his power, to exhibit which he makes them in various ways to serve; and, further, that the amplitude of his mercy towards the elect may hence be more fully known and more brightly shine forth; — what is there worthy of being reprehended in this dispensation? But that he is silent as to the reason, why they are vessels appointed to destruction, is no matter of wonder. He indeed takes it as granted, according to what has been already said, that the reason is hid in the secret and inexplorable counsel of God; whose justice it behoves us rather to adore than to scrutinize.

And he has mentioned vessels, as commonly signifying instruments; for whatever is done by all creatures, is, as it were, the ministration of divine power. For the best reason then are we, the faithful, called the vessels of mercy, whom the Lord uses as instruments for the manifestation of his mercy; and the reprobate are the vessels of wrath, because they serve to show forth the judgments of God.

TSK: Rom 9:22 - -- willing : Rom 9:17, Rom 1:18, Rom 2:4, Rom 2:5; Exo 9:16; Psa 90:11; Pro 16:4; Rev 6:16, Rev 6:17 endured : Num 14:11, Num 14:18; Psa 50:21, Psa 50:22...

willing : Rom 9:17, Rom 1:18, Rom 2:4, Rom 2:5; Exo 9:16; Psa 90:11; Pro 16:4; Rev 6:16, Rev 6:17

endured : Num 14:11, Num 14:18; Psa 50:21, Psa 50:22; Ecc 8:11, Ecc 8:12; Lam 3:22; 1Pe 3:20; 2Pe 2:3, 2Pe 2:9; 2Pe 3:8, 2Pe 3:9, 2Pe 3:15; Jud 1:4; Rev 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. Rom 9:21; 1Th 5:9; 2Ti 2:20

fitted : or, made up, Gen 15:16; Mat 23:31-33; 1Th 2:16; 1Pe 2:8; Jud 1:4

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 9:22-23 - -- 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...

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 Rom 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 Rom 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; Eph 4:31, "Let all bitterness and wrath, etc."Col 3:8; 1Ti 2:8. Hence, it denotes indignation in general, which is not joined with a desire of revenge; Mar 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, Rom 1:18; Luk 3:7; Luk 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,

(1)    That God has any pleasure in sin, or its punishment; nor,

(2)    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; Rom 9:17; Exo 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; Rev 2:3. "And hast borne, and hast patience, etc."1Co 13:7, "charity, (love) beareth all things."Luk 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. 2Co 4:7; "we have this treasure in earthen vessels."1Th 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 Rom 9:3. Hence, also it means "the man himself."Act 9:15, "he is a chosen vessel unto me, etc."compare Isa 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 Joh 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 Mat 4:21, "Were mending their nets."Gal 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 Heb 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."Heb 10:5, "a body hast thou prepared for me;"suited, or adapted to me; compare Psa 68:10; Psa 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 Rom 9:23, "Which he had afore prepared unto glory."The same distinction is remarkably striking in the account of the last judgment in Mat 25:34, Mat 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; Mat 7:13, "Which leadeth to destruction."Joh 17:12, "son of perdition."Act 8:20, "thy money perish with thee;"Greek, be for destruction with thee, Act 25:16; Phi 1:28, "Token of perdition."Phi 3:19, "whose end is destruction."2Th 2:3, "the son of perdition."1Ti 5:9, "which drown men in destruction and perdition."Heb 10:39, "which draw back into perdition; see also 2Pe 2:1, 2Pe 2:3; 2Pe 3:7, 2Pe 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.

Rom 9:23

And that he might make known - That he might manifest or display. The apostle had shown (in Rom 9:22) that the dealings of God toward the wicked were not liable to the objection made in Rom 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 Eph 1:18.

On the vessels of mercy - People toward whom his mercy was to be displayed (see Rom 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; 1Th 5:9, "God hath appointed us, to obtain salvation by our Lord Jesus Christ."2Ti 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 Eph 1:4-5, Eph 1:11; Rom 8:28-30; Act 13:48; Joh 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 Rom 9:19.

Unto glory - To happiness; and especially to the happiness of heaven Heb 2:10, "It became him, in bringing many sons unto glory, etc."Rom 5:2, "we rejoice in hope of the glory of God."2Co 4:17, "our light affliction worketh for us a far more exceeding and eternal weight of glory,"2Th 2:14; 2Ti 2:10; 1Pe 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."

\caps1 (2) a\caps0 s this word refers to the future state of individuals, it shows what is meant by the word "destruction"in Rom 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.

\caps1 (2) i\caps0 f 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.

\caps1 (4) h\caps0 e 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.

Poole: Rom 9:22 - -- In this and in the next verse, is a real answer to the cavil in Rom 9:19 . The apostle having spoken before of God’ s absolute right and power ...

In this and in the next verse, is a real answer to the cavil in Rom 9:19 . The apostle having spoken before of God’ s absolute right and power over his creatures, to dispose of them at his pleasure, as the potter doth his clay; lest any should tax God with tyranny and partiality towards his creatures, he subjoineth the reasons of his different proceedings with the one and with the other. q.d. What hast thou to answer or object against God, if he take a severe course with some? Seeing:

1. He thereby manifesteth his great displeasure against sin, and his power to take vengeance of sinners. Seeing:

2. He bears long with them in their sins; exerciseth great patience towards them in the midst of their provocations, giving them space to repent, if they call or will. And seeing:

3. They are vessels of wrath, fitted to destruction; partly by themselves, and their own sensual courses; partly by God’ s righteous judgment, who gives them up thereunto.

Haydock: Rom 9:22-23 - -- And if God, &c. He now gives the reason why God might, without any injustice, have mercy on some, and not on others; grant particular graces and fav...

And if God, &c. He now gives the reason why God might, without any injustice, have mercy on some, and not on others; grant particular graces and favours to his elect, and not equally to all; because all mankind was become liable to damnation by original sin: the clay that al are made of, is a sinful clay; and as St. Augustine says, was become a lump and mass of damnation. Every one had sinned in Adam. Now, if out of this sinful lump and multitude God, to shew the richness of his glory, and superabundant mercy, hath chosen some as vessels of election, whom he hath decreed to save, and by special graces and favours to make partakers of his heavenly kingdom; and to shew his justice and hatred of in, hath left others as vessels of his wrath and justice, to be lost in their sins, which for a time he bears patiently with, when they deserved present punishment, who can say that he hat done unjustly? (Witham)

Gill: Rom 9:22 - -- 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 ...

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 Isa 13:5, כלי זעמו, "vessels of his wrath"; and in Jer 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 Psa 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?

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 9:22 Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or ...

Geneva Bible: Rom 9:22 ( 22 ) [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the ( y ) vessels of wrath fitted to (...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 9:1-33 - --1 Paul is sorry for the Jews.7 All of Abraham not of the promise.18 God's sovereignty.25 The calling of the Gentiles and rejecting of the Jews, foreto...

MHCC: Rom 9:14-24 - --Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, ef...

Matthew Henry: Rom 9:14-24 - -- The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the ...

Barclay: Rom 9:19-29 - --In the previous passage Paul had been showing that all through the history of Israel there had been going on a process of election and selection by Go...

Constable: Rom 9:1--11:36 - --V. THE VINDICATION OF GOD'S RIGHTEOUSNESS chs. 9--11 A major problem concerning God's righteousness arises out o...

Constable: Rom 9:1-33 - --A. Israel's past election ch. 9 Paul began by tracing God's dealings with Israel in the past. ...

Constable: Rom 9:19-29 - --4. God's mercy toward Israel 9:19-29 Next Paul dealt with a question that rises out of what he had just argued for, namely God's freedom to extend mer...

College: Rom 9:1-33 - --9:1-11:36 - PART FOUR THE FAITHFULNESS OF GOD IN HIS DEALINGS WITH THE JEWS We now begin our consideration of one of the most difficult sections of...

McGarvey: Rom 9:22 - --What if [With these words Paul introduces his real answer to the question asked in verse 19. The full idea runs thus: "I have answered your impudent q...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 9 (Chapter Introduction) Overview Rom 9:1, Paul is sorry for the Jews; Rom 9:7, All of Abraham not of the promise; Rom 9:18, God’s sovereignty; Rom 9:25, The calling of ...

Poole: Romans 9 (Chapter Introduction) CHAPTER 9

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 9 (Chapter Introduction) (Rom 9:1-5) The apostle's concern that his countrymen were strangers to the gospel. (Rom 9:6-13) The promises are made good to the spiritual seed of ...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 9 (Chapter Introduction) The apostle, having plainly asserted and largely proved that justification and salvation are to had by faith only, and not by the works of the law,...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 9 (Chapter Introduction) The Problem Of The Jews (Rom_9:1-6) In Rom 9-11 Paul tries to deal with one of the most bewildering problems that the Church has to solve--the probl...

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 9 (Chapter Introduction) INTRODUCTION TO ROMANS 9 The apostle having discoursed of justification and sanctification, and of the privileges of justified and sanctified ones,...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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