Acts 9:15

Verse 15. Go thy way. This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them.

A chosen vessel. The usual meaning of the word vessel is well known. It usually denotes a cup or basin, such as is used in a house. It then denotes any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating. In the Scriptures it is used to denote the instrument or agent which God employs to convey his favours to mankind; and is thus employed to represent the ministers of the gospel, or the body of the minister, 2Cor 4:7, 1Thes 4:4; comp. Isa 13:5. Paul is called chosen because Christ had selected him, as he did his other apostles, for this service. Jn 15:16.

To bear my name. To communicate the knowledge of me.

Before the Gentiles. The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as peculiarly called to be the apostle of the Gentiles, Rom 11.13, 15:16, Gal 2:8.

And kings. This was fulfilled, Acts 25:23, 26:1-32, 27:24.

And the children of Israel. The Jews. This was done. He immediately began to preach to them, @Ac 9:20-22. Wherever he went, he preached the gospel first to them, and then to the Gentiles, Acts 13:46, 28:17.

(e) "he is a chosen vessel" Acts 13:2, Rom 1:1, 1Cor 15:10, Gal 1:15 Eph 3:7,8 (f) "before the gentiles" Rom 11:13, Gal; 2:7,8 (g) "kings" Acts 25:23 (h) "the children of Israel" Acts 20:23

Romans 9:22-23

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

2 Corinthians 4:7

Verse 7. But we have this treasure. The treasure of the gospel; the rich and invaluable truths which they were called to preach to others. The word "treasure" is applied to those truths on account of their inestimable worth. Paul in the previous verses had spoken of the gospel, the knowledge of Jesus Christ, as full of glory, and infinitely precious. This rich blessing had been committed to him and his fellow.labourers, to dispense it to others, and to diffuse it abroad. His purpose in this and the following verses is to show that it had been so intrusted to them as to secure all the glory of its propagation to God, and so also as to show its unspeakable value. For this purpose, he not only affirms that it is a treasure, but says that it had been so intrusted to them as to show the power of God in its propagation; that it had showed its value in sustaining them in their many trials; and they had showed their sense of its worth by being willing to endure all kinds of trial in order to make it everywhere known, 2Cor 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel "the pearl of great price," Mt 13:46.

In earthen vessels. This refers to the apostles and ministers of religion, as weak and feeble; as having bodies decaying and dying; as fragile, and liable to various accidents, and as being altogether unworthy to hold a treasure so invaluable; as if valuable diamonds and gold were placed in vessels of earth of coarse composition, easily broken, and liable to decay. The word vessel (σκευος) means, properly, any utensil or instrument; and is applied usually to utensils of household furniture, or, hollow vessels for containing things, Lk 8:16, Jn 19:29. It is applied to the human body, as made of clay, and therefore frail and feeble, with reference to its containing anything, as, e.g., treasure. Comp. Rom 9:22. The word rendered earthen, (οστρακινοις,) means that which is made of shells, (from οστρακον;) and then burnt clay, probably because vessels were at first made of burnt shells. It is fitted well to represent the human body-frail, fragile, and easily reduced again to dust. The purpose of Paul here is to show that it was by no excellency o� his nature that the gospel was originated; it was in virtue of no rigour and strength which he possessed that it was propagated; but that it had been, of design, committed by God to weak, decaying, and crumbling instruments, in order that it might be seen that it was by the power of God that such instruments were sustained in the trials to which they were exposed, and in order that it might be manifest to all that it was not originated and diffused by the power of those to whom it was intrusted. The idea is, that they were altogether insufficient of their own strength to accomplish what was accomplished by the gospel. Paul uses a metaphor similar to this in 2Ti 2:20.

That the excellency of the power. An elegant expression, denoting the exceeding great power. The great power referred to here was that which was manifested in connexion with the labours of the apostles--the power of healing the sick, raising the dead, and casting out devils; the power of bearing persecution and trial; and the power of carrying the gospel over Sea and land, in the midst of danger, and in spite of all the opposition which men could make, whether as individuals or as combined; and especially the power of converting the hearts of sinners, of humbling the proud, and leading the guilty to the knowledge of God anal the hope of heaven. The idea is, that all this was manifestly beyond human strength; and that God had of design chosen weak and feeble instruments in order that it might be everywhere seen that it was done not by human power, but by his own. The instrumentality employed was altogether disproportionate in its nature to the effect produced.

May be of God. May evidently appear to be of God; that it may be manifest to all that it is God's power, and not ours. It was one great purpose of God that this should be kept clearly in view. And it is still done. God takes care that this shall be apparent. For

(1.) it is always true, whoever is employed, and however great may be the talents, learning, or zeal of those who preach, -that it is by the power of God that men are converted. Such a work cannot be accomplished by man. It is not by might or by strength; and between the conversion of a proud, haughty, and abandoned sinner, and the power of him who is made the instrument, there is such a manifest disproportion, that it is evident it is the work of God. The conversion of the human heart is not to be accomplished by man.

(2.) Ministers are frail, imperfect, and sinful, as they were in the time of Paul. When the imperfections of ministers are considered; when their frequent errors, and their not unfrequent moral obliquities are contemplated; when it is remembered how far many of them live from what they ought to, and how few of them live in any considerable degree as becometh the followers of the Redeemer, it is wonderful that God blesses their labours as he does; and the matter of amazement is not that no more are converted under their ministry, but it is that so many are converted, or that any are converted; and it is manifest that it is the mere power of God.

(3.) He often makes use of the most feeble, and unlearned, and weak of his servants, to accomplish the greatest effects. It is not splendid talents, or profound learning, or distinguished eloquence that is always or even commonly most successful. Often the ministry of such is entirely barren; while some humble and obscure man shall have constant success, and revivals shall attend him wherever he goes. It is the man of faith, and prayer, and self-denial that is blessed; and the purpose of God in the ministry, as in everything else, is to "stain the pride of all human glory," and to show that He is all in all.

(a) "excellency of the power" 1Cor 2:5
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