Romans 9:20–9:21

Romans 9:19-21 19. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 19. Dices itaque mihi, Quid adhuc conqueritur? voluntati ejus quis re-stitit? 20. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 20. Atqui, O homo, tu quis es qui contendis judicio cum Deo! hum dicit fictile figulo, cur me sic fecisti? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 21. An non habet potestatem fi-gulus luti ex eadem massa, faciendi, aliud quidem vas in honorem, aliud in contumeliam? 19. Thou wilt then say, etc. Here indeed the flesh especially storms, that is, when it hears that they who perish have been destined by the will of God to destruction. Hence the Apostle adopts again the words of an opponent; for he saw that the mouths of the ungodly could not be restrained from boldly clamouring against the righteousness of God: and he very fitly expresses their mind; for being not content with defending themselves, they make God guilty instead of themselves; and then, after having devolved on him the blame of their own condemnation, they become indignant against his great power. [302] They are indeed constrained to yield; but they storm, because they cannot resist; and ascribing dominion to him, they in a manner charge him with tyranny. In the same manner the Sophists in their schools foolishly dispute on what they call his absolute justice, as though forgetful of his own righteousness, he would try the power of his authority by throwing all things into confusion. Thus then speak the ungodly in this passage, -- "What cause has he to be angry with us? Since he has formed us such as we are, since he leads us at his will where he pleases, what else does he in destroying us but punish his own work in us? For it is not in our power to contend with him; how much soever we may resist, he will yet have the upper hand. Then unjust will be his judgment, if he condemns us; and unrestrainable is the power which he now employs towards us." What does Paul say to these things? 20. But, O man! who art thou? etc. [303] As it is a participle in Greek, we may read what follows in the present tense, who disputest, or contendest, or strivest in opposition to God; for it is expressed in Greek according to this meaning, -- "Who art thou who enterest into a dispute with God?" But there is not much difference in the sense. [304] In this first answer, he does nothing else but beat down impious blasphemy by an argument taken from the condition of man: he will presently subjoin another, by which he will clear the righteousness of God from all blame. It is indeed evident that no cause is adduced higher than the will of God. Since there was a ready answer, that the difference depends on just reasons, why did not Paul adopt such a brief reply? But he placed the will of God in the highest rank for this reason, -- that it alone may suffice us for all other causes. No doubt, if the objection had been false, that God according to his own will rejects those whom he honors not with his favor, and chooses those whom he gratuitously loves, a refutation would not have been neglected by Paul. The ungodly object and say, that men are exempted from blame, if the will of God holds the first place in their salvation, or in their perdition. Does Paul deny this? Nay, by his answer he confirms it, that is, that God determines concerning men, as it seems good to him, and that, men in vain and madly rise up to contend with God; for he assigns, by his own right, whatever lot he pleases to what he forms. But they who say that Paul, wanting reason, had recourse to reproof, cast a grievous calumny on the Holy Spirit: for the things calculated to vindicate God's justice, and ready at hand, he was at first unwilling to adduce, for they could not have been comprehended; yea, he so modifies his second reason, that he does not undertake a full defence, but in such a manner as to give a sufficient demonstration of God's justice, if it be considered by us with devout humility and reverence. He reminds man of what is especially meet for him to remember, that is, of his own condition; as though he had said, -- "Since thou art man, thou ownest thyself to be dust and ashes; why then doest thou contend with the Lord about that which thou art not able to understand?" In a word, the Apostle did not bring forward what might have been said, but what is suitable to our ignorance. Proud men clamour, because Paul, admitting that men are rejected or chosen by the secret counsel of God, alleges no cause; as though the Spirit of God were silent for want of reason, and not rather, that by his silence he reminds us, that a mystery which our minds cannot comprehend ought to be reverently adored, and that he thus checks the wantonness of human curiosity. Let us then know, that God does for no other reason refrain from speaking, but that he sees that we cannot contain his immense wisdom in our small measure; and thus regarding our weakness, he leads us to moderation and sobriety. Does what is formed? etc. We see that Paul dwells continually on this, -- that the will of God, though its reason is hid from us, is to be counted just; for he shows that he is deprived of his right, if he is not at liberty to determine what he sees meet concerning his creatures. This seems unpleasant to the ears of many. There are also those who pretend that God is exposed to great reproach were such a power ascribed to him, as though they in their fastidiousness were better divines than Paul, who has laid down this as the rule of humility to the faithful, that they are to admire the sovereignty of God, and not to estimate it by their own judgment. But he represses this arrogance of contending with God by a most apt similitude, in which he seems to have alluded to Isaiah 45:9 , rather than to Jeremiah 18:6 ; for nothing else is taught us by Jeremiah, than that Israel was in the hand of the Lord, so that he could for his sins wholly break him in pieces, as a potter the earthen vessel. But Isaiah ascends higher, "Woe to him," he says, "who speaks against his maker;" that is, the pot that contends with the former of the clay; "shall the clay say to its former, what doest thou?" etc. And surely there is no reason for a mortal man to think himself better than earthen vessel, when he compares himself with God. We are not however to be over-particular in applying this testimony to our present subject, since Paul only meant to allude to the words of the Prophet, in order that the similitude might have more weight. [305] 21. Has not the worker of the clay? etc. The reason why what is formed ought not to contend with its former, is, that the former does nothing but what he has a right to do. By the word power, he means not that the maker has strength to do according to his will, but that this privilege rightly and justly belongs to him. For he intends not to claim for God any arbitrary power but what ought to be justly ascribed to him. And further, bear this in mind, -- that as the potter takes away nothing from the clay, whatever form he may give it; so God takes away nothing from man, in whatever condition he may create him. Only this is to be remembered, that God is deprived of a portion of his honor, except such an authority over men be conceded to him as to constitute him the arbitrator of life and death. [306] Footnotes: [302] The clause rendered by Calvin, "Quid adhuc conqueritur -- why does he yet complain?" is rendered by Beza, "quid adhuc suecenset -- why is he yet angry?" Our common version is the best, and is followed by Doddridge, Macknight, and Stuart The gar, in the next clause, is omitted by Calvin, but Griesbach says that it ought to be retained. -- Ed. [303] "But" is not sufficiently emphatical here; menounge; "yes, verily," in Romans 10:18 ; "yea, rather," in Luke 11:28 ; "doubtless," in Philippians 3:8 ; it may be rendered here, "nay, rather." -- Ed. [304] "Quis es qui contendas judicio cum Deo;" tis ei ho antapokrinomenos to Theo "that repliest against God," is the rendering of Macknight and Stuart; "who enterest into a debate with God," is what Doddridge gives. The verb occurs once in another place, Luke 14:6 , and "answer again" is our version. Schleusner says that anti prefixed to verbs is often redundant. In Job 16:8 , and 32:12, this compound is used by the Septuagint simply in the sense of answering, for nh He renders it here, "cure Deo altercari -- to quarrel, or, dispute with God." -- Ed. [305] The words in Romans 9:20 are taken almost literally from Isaiah 29:16 , only the latter clause is somewhat different; the sentence is, "me erei to plasma to plasanti auto ou su me eplasas -- shall what is formed say to its former, Thou hast not formed me?" This is a faithful rendering of the Hebrew. Then the words in Romans 9:21 are not verbally taken from either of the two places referred to above; but the simile is adopted. -- Ed. [306] The metaphor in these verses is doubtless to be interpreted according to the context. Not only Calvin, but many others, have deduced from it what is not consistent with what the next verse contains, which gives the necessary explanation. By the "mass" or the lump of clay, is not meant mankind, contemplated as creatures, but as fallen creatures; or, as Augustine and Pareus call them, "massa damnata -- the condemned mass;" for they are called in the next verse vessels of wrath, that is, the objects of wrath; and such are all by nature, according to what Paul says in Ephesians 2:3 ; "we were," he says, "by nature the children of wrath, even as others." "The words, I will have mercy on whom I will have mercy,' imply that all deserved wrath; so that the lump of clay in the hands of the potter must refer to men already existing in God's foreknowledge as fallen creatures." -- Scott In all the instances in which this metaphor is used by Isaiah and Jeremiah, it is applied to the Jews in their state of degeneracy, and very pointedly in Isaiah 64:8 : where it is preceded, in the 6th verse, by that remarkable passage, "We are all as an unclean thing," etc. The clay then, or the mass, is the mass of mankind as corrupted and depraved. -- Ed.

{17} Nay but, O man, who art thou that repliest against God? {18} Shall the thing {u} formed say to him that formed it , Why hast thou made me thus? (17) The apostle does not answer that it is not God's will, or that God does not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather grants his adversary both the antecedents, that is, that it is God's will, and that is must of necessity so happen, yet he denies that God is therefore to be thought an unjust avenger of the wicked: for seeing that it appears by manifest proof that this is the will of God, and his doing, what impudency is it for man, who is but dust and ashes, to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, that the will of God is the rule of righteousness. (18) An amplification of the former answer, taken from a comparison, by which it also appears that God's determinate counsel is set by Paul as the highest of all causes: so that it depends not in any way on the second causes, but rather shapes and directs them. (u) This similitude agrees very properly to the first creation of mankind.

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it , Why hast thou made me thus? That repliest against God — Gr. Ανταποκρινομενος , chattest and wordest it with him?

Here follows the answer to this cavil; which is either personal to the caviller, in this and the next verse, or real to the cavil, in the two following verses. Nay but, O man, who art thou that repliest against God? The apostle seems to speak these words with some warmth, as if his spirit and zeal was stirred at the sauciness of the caviller: q.d. Dost thou consider what thou art? Thou art but a man, a piece of living clay, a little breathing dust, a contemptible worm in comparison; and darest thou to word it with God, to dispute with thy Maker, to question or call him to an account? You may argue matters with your fellow creatures, but not with your Creator: see Isaiah 45:9 ,10 , from whence this seems to be borrowed, and Job 40:2 . Shall the thing formed say to him that formed it, Why hast thou made me thus? q.d. Shall the wood quarrel with the carpenter, the iron with the smith; or, as it is in the next verse, the clay with the potter?

Nay, but O man, who art thou that repliest against God?.... Or "answerest again to God": some have been so weak and wicked as to suggest, that the apostle met with an objection he could not answer, or give a fair solution of, and therefore takes the method he does: but when the several things returned in answer by the apostle are considered, it will appear that he has taken the wisest method to silence such an audacious objector, and that he abundantly clears God from the charge of cruelty and unmercifulness. And he answers "first", by putting the insolent creature in mind of what he was; "nay, but O man, who art thou?" &c. Thou art man, and not God; a creature, and not the Creator; and must not expect that he, thy Creator, will give an account of his matters to thee, or a reason why he does, this or the other thing. Thou art but a man, who in his best estate was vanity, being mutable; thou art a fallen sinful creature, and obnoxious to the wrath and displeasure of God for thy sins, and darest thou to open thy mouth against him? thou art a poor, foolish, and ignorant man, born like a wild ass's colt, without understanding, and wilt thou take upon thee to confront, direct, or counsel the Most High, or tell him what is fitting to be done, or not done? "next" the apostle answers, by pointing out his folly and madness, in replying to God. To speak to God in behalf of a man's self at the throne of grace, in the most submissive manner, for any mercy or favour wanted, is an high privilege, and it is a wonderful condescension in God to admit of; and when a man, a good man takes upon him to plead with God on the behalf of others, of a wicked people, a sinful nation, he ought to set before him the example and conduct of Abraham, who in a like case acknowledged himself to be but dust and ashes, and more than once entreated, that the Lord would not be angry at his importunity; but for a man to answer again to God, which a servant ought not to do to his master, to litigate a point with God, to dispute a matter with him, is the highest instance of arrogance and impudence: "woe unto him that striveth with his Maker, let the potsherd strive with the potsherds of the earth", Isaiah 45:9 , with their equals, with men like themselves, but let no man dare to "contend with God"; if he should, "he cannot answer him one of a thousand", Job 9:3 ; for "he is wise in heart", in forming all his counsels, purposes, and decrees; "and mighty in strength", to execute them; "who hath hardened himself against him and hath prospered?" Job 9:4 . Another way the apostle takes in answering the objection is, by showing the absurdity of a creature's wrangling with God about his make, and the circumstances in which he is made: shall the thing formed, say unto him that formed it, why hast thou made me thus? reference is had to Isaiah 45:9 ; Now as it would be a most absurd thing for the clay, was it capable of speaking, to say to the fashioner of it, why dost thou put me into such or such a shape and form? or for any piece of workmanship to say to the maker of it, he has no hands, no head, no judgment and skill; or for a child to say to its parents, what begettest thou, or what hast thou brought forth? so absurd and unreasonable is it, for any to say to God, why hast thou appointed me to such and such ends and purposes, and has brought me into being in such a manner, and under such circumstances? There is a story in the Talmud (n), which may be pertinently produced here; "it happened to R. Eleazar ben Simeon, of Migdal Gedur, that he went from his master's house, and he was riding on an ass, and travelling by the sea side, and as he rejoiced exceedingly, and his heart was lifted up because he had learnt much of the law, there was joined to him a certain man that was very much deformed, and says to him, peace be upon thee Rabbi; but he did not return the salutation to him, but says to him "Raca", how deformed is that man! perhaps all thy townsmen are as deformed as thee; he replied to him, I do not know, but go and say, , "to the workman that made me", how ugly is this vessel thou hast made, when he knew in himself that he has sinned; upon this the Rabbi dismounted his ass, and fell down before him, and said unto him, I entreat of thee forgive me; he said unto him, I cannot forgive thee, till thou goest "to the workman that made me", and say, how ugly is this vessel which thou hast made.'' (n) T. Bab. Taanith, fol. 20. 2. Massechet Derech Eretz, c. 4. fol. 18. 1.

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, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

20, 21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made—"didst thou make" me thus?—(Isa 45:9).

Nay but, O man ... - To this objection the apostle replies in two ways; first, by asserting the sovereignty of God, and affirming that he had a right to do it Romans 9:20-21 ; and secondly, by showing that he did it according to the principles of justice and mercy, or that it was involved of necessity in his dispensing justice and mercy to mankind; Romans 9:22-24 . Who art thou ... - Paul here strongly reproves the impiety and wickedness of arraigning God. This impiety appears, (1) Because man is a creature of arraigning God. This impiety appears, Because man is a creature of God, and it is improper that he should arraign his Maker. (2) he is unqualified to understand the subject. "Who art thou?" What qualifications has a creature of a day, a being just in the infancy of his existence; of so limited faculties; so perverse, blinded, and interested as man, to sit in judgment on the doings of the Infinite Mind? Who gave him the authority, or invested him with the prerogatives of a judge over his Maker's doings? (3) even if man were qualified to investigate those subjects, what right has he to reply against God, to arraign him, or to follow out a train of argument tending to involve his Creator in shame and disgrace? No where is there to be found a more cutting or humbling reply to the pride of man than this. And on no subject was it more needed. The experience of every age has shown that this has been a prominent topic of objection against the government of God; and that there has been no point in the Christian theology to which the human heart has been so ready to make objections as to the doctrine of the sovereignty of God. Repliest against God - Margin, "Answerest again; or, disputest with God." The passage conveys the idea of answering again; or of arguing to the dishonor of God. It implies that when God declares his will, man should be still. God has his own plans of infinite wisdom, and it is not ours to reply against him, or to arraign him of injustice, when we cannot see the reason of his doings. Shall the thing formed ... - This sentiment is found in Isaiah 29:16 ; see also Isaiah 45:9 . It was especially proper to adduce this to a Jew. The objection is one which is supposed to be made by a Jew, and it was proper to reply to him by a quotation from his own Scriptures. Any being has a right to fashion his work according to his own views of what is best; and as this right is not denied to people, we ought not to blame the infinitely wise God for acting in a similar way. They who have received every blessing they enjoy from him, ought not to blame him for not making them different.

Romans 9:20 Nay, but, O man, who art thou that repliest against God? Shall the thing formed, etc. In these words we have both a reproof and an answer. The reproof is directed against the irreverent spirit, whence such cavils always arise. After the clear proof given in the preceding verses, that God claims this sovereignty in his word, and exercises it in his providence, it argues great want of reverence for God, to assert that this claim involves the grossest injustice. It is very common with the sacred writers, and with Christ himself, when questions or cavils are presented, to direct their answers more to the feeling which the question indicated, than to the question itself. Tholuck refers, in illustration of this remark, to John 3:3 ; Matthew 8:19 , Matthew 8:20 , Matthew 8:22 ; Matthew 19:16 ; Matthew 22:29 . But in this case, besides this reproof of presumption in attempting to call our Maker to account, instead of considering that the mere fact that God claims any thing as his right, is evidence enough that it is just, there is a direct answer to the difficulty. The objection is founded on ignorance or misapprehension of the true relation between God and his sinful creatures. It supposes that he is under obligation to extend his grace to all. Whereas he is under obligation to none. All are sinners, and have forfeited every claim to his mercy; it is, therefore, the prerogative of God to spare one and not another; to make one vessel to honor, and another to dishonor. He, as their sovereign Creator, has the same right over them that a potter has over the clay. It is to be born in mind, that Paul does not here speak of the right of God over his creatures as creatures but as sinful creatures, as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator, that he is answering; and he does it by showing that God is under no obligation to give his grace to any, but is as sovereign as the potter in fashioning the clay. Nay , but , O man , μενοῦνγε . This particle is often used in replies, and is partly concessive and partly corrective, as in Luke 11:28 , where it is rendered, yea , rather , in Romans 10:18 , yes , verily . It may here, as elsewhere, have an ironical force. Sometimes it is strongly affirmative, as in Philippians 3:8 , and at others, introduces, as here, a strong negation or repudiation of what had been said. Shall the thing formed say to him that formed it, Why hast thou made me thus? See Isaiah 45:9 . In this clause Paul presents mainly the idea of God’s right, and in the subsequent verses he shows that nothing unjust is included in the right here claimed. We are at his mercy; and it is the height of irreverence and folly for us to call him to account for the manner in which he may see fit to dispose of us.