Rom 9:21-26 | Barnes | STEP | Verse 21. Hath not the potter , etc. This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament, , "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 . , "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 favours 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 favours 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 honour. This is still the condition of sinful men. 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 , "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 favours 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 men; and bestows his favours not to compel men, but to incline them to be willing to receive them. , "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 men, as if God had then made them one for honour and another for dishonour, 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 , translated "authority;" , "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. , "If the first-fruit be holy, the lump is also holy." , "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 honourable 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 men, 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 men have no right to complain if God bestows his blessings where and when he chooses.

Romans 9:21-26

Verse 21. Hath not the potter, etc. This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament, Isa 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. Isa 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 favours 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 favours 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 honour. This is still the condition of sinful men. 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 Jer 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 favours 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 men; and bestows his favours not to compel men, but to incline them to be willing to receive them. Ps 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 men, as if God had then made them one for honour and another for dishonour, 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 Mt 7:29, translated "authority;" Mt 21:23, 2Thes 3:9, Mk 2:10, Lk 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. Rom 11:16, "If the first-fruit be holy, the lump is also holy." 1Cor 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 honourable 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 men, 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 men have no right to complain if God bestows his blessings where and when he chooses. Verses 22,23. What if God, etc. 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 Romm 9:19. The answer has respect to the two classes of men 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 towards 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, (τηνοργην) 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, 1Timm 2:8. Hence it denotes indignation in general, which is not joined with a desire of revenge, Mk 3:5, "He looked round about on them with anger." It also denotes punishment for sin--the anger or displeasure of God against transgression. Rom 1:18; Lk 3:7; Lk 21:23, etc. In this place it is evidently used to denote severe displeasure against sin. As 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 that which was used in relation to Pharaoh, ro 9:17; Ex 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 men. 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. 1Cor 13:7, "Charity (love) beareth all things." Lk 18:7

"Shall not God avenge his own elect, though he bear long with them?"

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 fitted 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. 2Cor 4:7: "We have this treasure in earthen vessels." 1Thes 4:4, "That every one of you should know how to possess his vessel in sanctification and honour" that every one should keep his body from the indulgence of unlawful passions. Comp. Rom 9:3. Hence also it means the man himself. Acts 9:15, "He is a chosen vessel unto me," etc. Comp. Isa 13:3. 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 men against whom it is fit or proper that wrath should be shown; as Judas is called "the son of perdition." Jn 17:12. This does not mean that men by their very creation, or their physical nature, are thus denominated; but men 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 fitted his case.

Fitted, (κατηρτισμενα). 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 Mt 4:21, "Were mending theft nets." Gal 6:1, "Restore such an one," etc. In this place it is a participle, and means those who are fitted 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 fitted up in proper proportions, one part adapted to another--" by the word of God." Heb 10:5, "A body hast thou prepared for me;" fitted, or adapted to me. Comp. Ps 68:10, 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 fitted 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 fitted 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 fitted 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 Mt 25:34-41. To the righteous, Christ will say, "Come, ye blessed of my rather, 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, (ειςαπωλειαν). This word occurs in the New Testament no less than twenty times. Mt 7:13, "Which leadeth to destruction." Jn 17:12, "Son of perdition." Acts 8:20, "Thy money perish with thee;" Greek, be for destruction with thee; Acts 25:16. Php 1:28, "Token of perdition;" Php 3:19, "Whose end is destruction:" 2Thes 2:3, "The son of perdition." 1Timm 6:9, "Which drown men in destruction and perdition." Heb 10:39, "Who draw back unto perdition." See also 2Pet 2:1,3, 3:7,16, etc. In these places it is clear that the reference is to the future punishment of wicked men, 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 men are fitted 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 fitted, and which is not adapted to their feelings, their character, or their conduct.

(u) "if God" Prov 16:4 (v) "vessels of wrath" 2Ti 2:20 (1) "fitted to destruction" or, "made up" Verse 23. And that he might make known. That he might manifest or display. The apostle had shown (Rom 9:22) that the dealings of God towards 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 men--the righteous. If his dealings towards 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 towards 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. Men towards whom his mercy was to be displayed, (Rom 9:22) that is, on those towards whom he has purposed to display his mercy.

Mercy. Favour, or pity shown to the miserable. Grace is favour to the undeserving; mercy, favour 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, 1Thes 5:9, "God hath not appointed us to wrath, but 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 1:4,5,11, Rom 8:28,29,30; Acts 13:48; Jn 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 men better; and as this is the sole design of the electing love of God, his dealings with this class of men 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." 2Cor 4:17, "Our light affliction worketh for us a far more exceeding and eternal weight of glory." 2Thes 2:14, 2Ti 2:10, 1Pet 5:4. This eternal state is called "glory," because it blends together everything that constitutes honour, 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 Rom 9:22. That term stands contrasted with glory; and describes, therefore, the future condition of individual wicked men. This is also its uniform meaning in the New Testament. On this vindication of the apostle we may observe, (1.) that all men will be treated as they ought to be treated.

Men will be dealt with according to their characters at the end

of life.

(2.) If men 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 favours on whom he pleases.

(4.) He actually does deal with men in this way. The

apostle takes this for granted. He does not deny it, He

most evidently believes it, and labours 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.

(w) "riches of his glory" Eph 1:18 (x) "which he had afore" 1Thes 5:9 Verse 24. Even us, etc. See Rom 1:16, 2:10, 3:29,30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the epistle.

Us. Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are established here.

(1.) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others.

(2.) That God was not bound to confer grace on all the descendants of Abraham, as he bestowed it on those selected from the mass, according to his own will, and not of necessity on the mass itself. Verse 25. As he saith also. The doctrine which he had established he proceeds now to confirm by quotations from the writings of Jews, that he might remove every objection. The doctrine was,

(1.) that God intended to call his people from the Gentiles as well as the Jews.

(2.) That he was bound by no promise and no principle of obligation to bestow salvation on all the Jews.

(3.) That therefore it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people, and from salvation.

In Osee. This is the Greek form of writing the Hebrew word Hosea. It means in the book of Hosea, as in David means in the book of David, or by David, Heb 4:7. The passage is found in Hoss 2:23. This quotation is not made according to the letter, but the sense of the prophet is preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus he supports his main position that God would choose his people from among the Gentiles as well as the Jews, or would exercise towards both his right as a sovereign, bestowing or withholding his blessings as he pleases.

(y) "Osee" Hoss 2:23 Verse 26. And it shall come to pass. It shall happen, or take place. This is a continuation of the quotation from the prophet Hosea, (Rom 1:10) designed to confirm the doctrine which he was establishing. Both these quotations have the same design, and are introduced for the same end. In Hosea they did not refer to the calling Of the Gentiles, but to the recalling the rejected Jews. God says, after the Jews had been rejected and scattered for their idolatry; after they had forfeited his favour, and been cast off as if they were not his people, he would recall them, and bestow them again the appellation of sons. The apostle does not quote this as having original reference to the Gentiles, but for the following purposes:--

(1.) If God formerly purposed to recall to himself a people whom he had rejected; if he bestowed favours on his own people after they had forfeited his favour, and ceased to be entitled to the name of "his people " then the same thing was not to be regarded as absurd if he dealt in a similar manner with the Gentiles, also a part of his original great family--the family of man--but long since rejected and deemed strangers.

(2.) The dealings of God towards the Jews in the time of Hosea settled a general principle of government. His treatment of them in this manner was a part of his great plan of governing the world. On the same plan he now admitted the Gentiles to favour. And as this general principle was established; as the history of the Jews themselves was a precedent in the case, it ought not to be objected in the time of Paul that the same principle should be carried out to meet the case also of the Gentiles.

In the place. The place where they may be scattered, or where they may dwell. Or rather, perhaps, in those nations which were not regarded as the people of God, there shall be a people to whom this shall apply.

Where it was said unto them. Where the proper appellation of the people was, that they were not the people of God; where they were idolatrous, sinful, aliens, strangers; so that they had none of the marks of the children of God.

Ye are not my people. People in covenant with God; under his protection, as their Sovereign, and keeping his laws.

There shall they be called. That is, there they shall be. The verb to call, in the Hebrew writings, means often the same as to be. It denotes that this shall be the appellation which properly expresses their character. It is a figure perhaps almost peculiar to the Hebrews; and it gives additional interest to the case. Instead of saying coldly and abstractedly, "they are such," it introduces also the idea that such is the favourable judgment of God in the case. See Mt 5:9, "Peacemakers--shall be called the children of God." Mt 5:9; also Rom 9:19, Mt 21:13, "My house shall be called the house of prayer." Mk 11:17, Lk 1:32, 35, 76, Isa 56:7.

The children of, etc. Greek, Sons. Mt 1:1.

Living God. Called living God in opposition to dead idols. Mt 16:16 also Mt 26:63; Jn 6:69, Acts 14:15; 1Thes 1:9, "Turn from idols to serve the living and true God " Jer 10:10. This is a most honourable and distinguished appellation. No higher favour can be conferred on mortals than to be the sons of the living God, members of his family, entitled to his protection, and secure of his watch and care. This was an object of the highest desire with the saints of old. See Ps 42:2, 84:2, "My soul thirsteth for God, the living God;" "My heart and my flesh cry out for the living God."

(z) "it shall come" Hoss 1:10