Read Romans 9:14-26
The next paragraph commences with this question, “Is there unrighteousness with God?” (Rom 9:14).1 In other words, does God have the right to choose one and reject the other? Verses 15-29 answer that question. Verses 15-18 present the facts: “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” This statement summarizes these verses and presents God’s claim of sovereign rights. We will not go into the details for the sake of space. In verse 17 Paul uses the example of Pharaoh, quoting from Exodus 9:16, “In very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.” However, this is said in light of Pharaoh’s statement in Exodus 5:2, “Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.” Also, while God told Moses that He would harden Pharaoh’s heart (Exo 4:21), in actual fact, Pharaoh hardened his own heart initially. In Exodus 7:13-14 we read, “Yet Pharaoh’s heart was hardened, and he did not listen to them, just as the LORD had said. Then the LORD said to Moses, ‘Pharaoh’s heart is stubborn; he refuses to let the people go’” (NASB).
In verses 19-24, Paul provides the evidence of God’s sovereign rights as Creator. Paul once again anticipates objections to his argument: “You will say to me then, ‘Why does he still find fault? For who can resist his will?’” (v19 ESV). Here, I believe the ESV gives us the sense of Paul’s response. The verb “to resist” is in the perfect tense, which expresses a past act with continuing results, and is often translated by the present tense. Also, the word for “will” expresses God’s sovereign will. Since God’s will is sovereign, none can resist it. So, why does God find fault? One of the greatest objections of the Jews to the gospel is the fact that it was being offered to the Gentiles as well as to the Jews (v24). Paul challenges their right to object, since God is sovereign (v20). Then, in verses 20-21, Paul uses the illustration of the potter working on the wheel: “Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” Surely, the potter has the right to produce whatever kind of vessel he wishes to make. Take note of the use of the terms “honour” and “dishonour.” What does Paul mean by using these terms? The same two words are found in 2 Timothy 2:20: “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.” What is meant by “some to honour, and some to dishonour”? The vessels “to honour” in this illustration are the “vessels of gold and of silver.” On the other hand, “some to dishonour” refers to the vessels “of wood and of earth.” The word translated “dishonour” is the negative of the word “honour” and would be better translated “without honour.” The vessels of wood and earth were not dishonourable; they were just not appropriate to be put on the dining table of “a great house.” However, they were perfectly suitable to be used by the staff in the kitchen. In our present verse (Rom 9:21), it would be better to translate the words as “honour and without honour.” In other words, the potter has the right to produce vessels for aesthetic purposes and others for common practical purposes.
Now notice the opening words of verse 22: “What if God, willing to shew his wrath …” The verb translated “willing” is not as strong as the noun translated “will” in verse 19. The Greek word used in verse 19 is a very strong word and expresses God’s sovereign power. But the word used here, particularly in this context, has the idea of willingness to do something, though not necessarily desiring to do so. The NASB states this more clearly, “What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction?” God’s reaction to those who resent His interference in their affairs is that He “endured [them] with great patience.” Paul describes these people as “objects of wrath prepared for destruction.” While the verb here translated “prepared” is in the passive voice, Paul does not say that God has prepared them for destruction. This is also seen in the case of Judas Iscariot. The Lord Jesus chose Judas to be one of the apostles, knowing that he would be the betrayer. However, the choice to betray the Lord was Judas’ alone. The Lord knew that he would do it but never made him do it. Covetousness was what prompted Judas to betray the Lord. So it is here; the cause of their destruction comes from their own resistance to God. So then, God has every right to punish those who choose to turn away from Him.
On the other hand, Paul declares that God has the right to “make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory” (v23). While in verse 22 we are not told who prepared the objects of wrath for destruction, in verse 23 we are clearly informed that God has prepared the objects of mercy for glory. Verse 24 goes on to tell us that we, as believers in the Lord Jesus, whether Jews or Gentiles, are the objects of mercy.
What follows in verses 25-26 are two quotations from Hosea, put together as though they were one. Paul’s use of these Scriptures is by way of application, not interpretation. The quotation in verse 25 is taken from Hosea 2:23, while verse 26 is taken from Hosea 1:10. In both verses Israel’s ultimate redemption is in view. This is made obvious by the beginning of Hosea 1:10, which reads, “Yet the number of the children of Israel shall be as the sand of the sea.” However, Paul applies this principle to all who will believe, whether Jew or Gentile. Reception into the family of God is based on faith in Christ, not nationality.
1 Bible quotations in this article are from the KJV unless otherwise noted.
