Romans 9:22 · Clearspring

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Other translations

WEBBE

What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,

BSB

What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?

KJV

What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

ASV

What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:

BBE

What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction:

Original Greek

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Εἰ Ei What if G1487 δὲ de now G1161 θέλων thelōn desiring G2309 ὁ ho (the) G3588 θεὸς theos God G2316 ἐνδείξασθαι endeixasthai to show G1731 τὴν tēn the G3588 ὀργὴν orgēn wrath G3709 καὶ kai and G2532 γνωρίσαι gnōrisai to make known G1107 τὸ to the G3588 δυνατὸν dunaton power G1415 αὐτοῦ autou of Him G846 ἤνεγκεν ēnegken bore G5342 ἐν en with G1722 πολλῇ pollēa much G4183 μακροθυμίᾳ makrothumia patience G3115 σκεύη skeuē [the] vessels G4632 ὀργῆς orgēs of wrath G3709 κατηρτισμένα katērtismena fitted G2675 εἰς eis for G1519 ἀπώλειαν apōleian destruction G684

The early church

"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles." What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man.

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

26

Topics

God Wicked (People)Death Power Gentiles Judgments Reprobacy