Romans 9:20 · Clearspring

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Other translations

WEBBE

But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”

BSB

But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”

KJV

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?

ASV

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?

BBE

But, O man, who are you, to make answer against God? May the thing which is made say to him who made it, Why did you make me so?

Original Greek

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ὦ ō O G5599 ἄνθρωπε anthrōpe man G444 μενοῦνγε menounge but rather G3304 σὺ su you yourself G4771 τίς tis who G5101 εἶ ei are G1510 ὁ ho who G3588 ἀνταποκρινόμενος antapokrinomenos is answering against G470 τῷ tō (the) G3588 θεῷ; theō to God G2316 μὴ mē Not G3361 ἐρεῖ erei will say G4483 τὸ to the G3588 πλάσμα plasma thing formed G4110 τῷ tō to the [One] G3588 πλάσαντι plasanti having formed [it] G4111 τί ti Why G5101 με me me G3165 ἐποίησας epoiēsas did you make G4160 οὕτως; houtōs like this G3779

The early church

"Nay but, O man, who art thou that repliest against God?" This he does to take down the objector's unseasonable inquisitiveness, and excessive curiosity, and to put a check upon it, and teach him to know what God is, and what man, and how incomprehensible His foreknowledge is, and how far above our reason, and how obedience to Him in all points is binding. So when he has made this preparatory step in his hearer, and has hushed and softened down his spirit, then with great felicity he introduces the answer, having made what he says easy of admittance with him. And he does not say, it is impossible to answer questions of this kind, but that it is presumptuous to raise them. For our business is to obey what God does, not to be curious even if we do not know the reason of them. Wherefore he said, "Who art thou that repliest against God?" You see how very light he makes of him, how he bears down his swelling spirit! "Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not the potter power, of the same lump to make one vessel unto honor, and another unto dishonor?" Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. For we ought to abstain not from gainsaying or questioning only, but even from speaking or thinking of it at all, and to become like that lifeless matter, which followeth the potter's hands, and lets itself be drawn about anywhere he may please. And this is the only point he applied the illustration to, not, that is, to any enunciation of the rule of life, but to the complete obedience and silence enforced upon us. And this we ought to observe in all cases, that we are not to take the illustrations quite entire, but after selecting the good of them, and that for which they were introduced, to let the rest alone. As, for instance, when he says, "He couched, he lay down as a lion;" let us take out the indomitable and fearful part, not the brutality, nor any other of the things belonging to a lion.

John Chrysostom · d. 407Homilies on Romans

Commentary

Matthew Henry · Verses 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, 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.

Read Matthew Henry on Romans 9 →

Cross-references

19

Topics

Infidelity Presumption Murmuring