Next Paul dealt with a question that rises out of what he had just argued for, namely God's freedom to extend mercy to whom He will. Is it not logical that if God is going to show mercy to whom He will in spite of human actions and merit that human actions really provide no basis for His judging us? Is not the basis of judgment really God's will rather than human actions?
9:19 Paul posed the question in this verse and then answered it in the verses that follow.
9:20 In the first place it is presumptuous for human beings as the objects of divine judgment to sit in judgment on their Judge. Judging is God's prerogative, not ours. Creatures have no right to complain about their Creator's behavior.
". . . men are not lost because they are hardened; they are hardened because they are lost; they are lost because they are sinners."307
9:21 The illustration in this verse clarifies the inappropriateness of this critical attitude. Clearly Israel is in view as the vessel in the illustration (cf. Isa. 29:16; Jer. 18:6). Israel had no right to criticize God for shaping her for a particular purpose of His own choosing. Really Israel had nothing to complain about since God had formed her for an honorable use. Obviously the same is true of individuals.
"Neither Moses, nor Pharaoh, nor anyone else, could choose his parents, his genetic structure, or his time and place of birth. We have to believe that these matters are in the hands of God."308
9:22 People prepare themselves for destruction by pursuing sin (ch. 1). Pharaoh was such a vessel of wrath. However, Paul had in mind those in Israel who had opposed the gospel in his day. God was patient and merciful with them allowing them time to change their minds (repent) and believe (cf. 2:3-4; Acts 2:38; 3:19-20; 2 Pet. 3:9).
9:23-24 Those who believe the gospel are those in whom God will display the riches of His glory, not His wrath.
"Paul teaches that God has brought upon certain people whom he chooses on the basis of nothing but his own will a condition of spiritual stupor, a condition that leads to eternal condemnation."309
These vessels include both Jews and Gentiles (cf. 1:16; 2:10-11; 3:22).
9:25-26 The inclusion of Gentiles in this group is in harmony with Old Testament prophecy. Hosea 2:23 and 1:10 in their contexts refer to a reversal of Israel's status. Some interpreters say that this is a direct fulfillment of Old Testament prophecy.310Others claim that this was an initial partial fulfillment that does not eliminate a future complete fulfillment.311A better explanation, I think, is that Paul saw an analogy between God's present calling of Gentiles and His future calling of Israel.312Gentiles were not a distinct people as were the Jews but constituted the mass of humanity. Nevertheless by God's grace believing Gentiles became members of the new people of God, the church.
9:27-28 Israel's election as a nation did not preclude God's judgment of the unbelievers in it. His mercy and faithfulness are observable in His sparing a remnant. Isaiah 10:22-23 anticipated the depletion of Israel through Sennacherib's invasion. That was God's instrument of judgment. When Paul wrote, the believing remnant of Israel was within the church as it is today.
9:29 If God had not tempered His judgment with mercy He would have destroyed Israel as completely as He had Sodom and Gomorrah. The remnant of believers among the mass of racial Jews is proof of God's mercy to the children of Israel.
