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PARALLEL BIBLE - Romans 9:22


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King James Bible - Romans 9:22

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:

World English Bible

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

Douay-Rheims - Romans 9:22

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

Webster's Bible Translation

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:

Greek Textus Receptus


ει 1487 COND δε 1161 CONJ θελων 2309 5723 V-PAP-NSM ο 3588 T-NSM θεος 2316 N-NSM ενδειξασθαι 1731 5670 V-AMN την 3588 T-ASF οργην 3709 N-ASF και 2532 CONJ γνωρισαι 1107 5658 V-AAN το 3588 T-ASN δυνατον 1415 A-ASN αυτου 846 P-GSM ηνεγκεν 5342 5656 V-AAI-3S εν 1722 PREP πολλη 4183 A-DSF μακροθυμια 3115 N-DSF σκευη 4632 N-APN οργης 3709 N-GSF κατηρτισμενα 2675 5772 V-RPP-APN εις 1519 PREP απωλειαν 684 N-ASF

Treasury of Scriptural Knowledge

VERSE (22) - :17; 1:18; 2:4,5 Ex 9:16 Ps 90:11 Pr 16:4 Re 6:16,17

SEV Biblia, Chapter 9:22

¿Y qu, si Dios, queriendo mostrar la ira y hacer notoria su potencia, soport con mucha mansedumbre los vasos de ira, preparados para muerte;

Clarke's Bible Commentary - Romans 9:22

Verse 22. What if God, willing to show his wrath] The apostle refers here to the case of Pharaoh and the Egyptians, and to which he applies Jeremiah's parable of the potter, and, from them, to the then state of the Jews. Pharaoh and the Egyptians were vessels of wrath-persons deeply guilty before God; and by their obstinate refusal of his grace, and abuse of his goodness, they had fitted themselves for that destruction which the wrath, the vindictive justice of God, inflicted, after he had endured their obstinate rebellion with much long-suffering; which is a most absolute proof that the hardening of their hearts, and their ultimate punishment, were the consequences of their obstinate refusal of his grace and abuse of his goodness; as the history in Exodus sufficiently shows. As the Jews of the apostle's time had sinned after the similitude of the Egyptians, hardening their hearts and abusing his goodness, after every display of his long-suffering kindness, being now fitted for destruction, they were ripe for punishment; and that power, which God was making known for their salvation, having been so long and so much abused and provoked, was now about to show itself in their destruction as a nation. But even in this case there is not a word of their final damnation; much less that either they or any others were, by a sovereign decree, reprobated from all eternity; and that their very sins, the proximate cause of their punishment, were the necessary effect of that decree which had from all eternity doomed them to endless torments. As such a doctrine could never come from God, so it never can be found in the words of his apostle.

John Gill's Bible Commentary

Ver. 22. What if God, willing to show his wrath , etc..] The apostle proceeds to clear God from any charge of cruelty and unmercifulness, by observing his conduct in time, both towards those he passes by, and towards those he chooses; for in this and the following verse, nothing is said relating to any act of God before time, everything of that kind being considered already. In this verse, the apostle considers the conduct of God towards the vessels of dishonour; and let it be observed, that these are called vessels of wrath fitted for destruction ; they are said to be vessels, and so no longer considered in the clay, in the mass and heap of creatureship, but as creatures formed and made, and brought into being; and so to be used as instruments in God's hands, to subserve his ends and purposes, and therefore called vessels; and not only so, but vessels of wrath, fallen sinful creatures, and so deserving of the wrath of God, and objects of his vindictive justice, in whom he may righteously display his wrath and vengeance: hence they may be so called, being as vessels filled with his wrath; as such who are the instruments and executioners of his wrath are called, in ( Isaiah 13:5), wm[z ylk , vessels of his wrath; and in ( Jeremiah 50:25); where the Septuagint use the same phrase as here: and they are moreover said to be fitted for destruction, as Haman is said to be by the Jews f182 ; whom they affirm to be the same with Memucan, and ask why is his name called Memucan? and answer, twn[rwpl kwm , because he was fitted for punishment: so these are said to be fitted for destruction, that is, eternal damnation; not by God, for this does not respect God's act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves: a phrase somewhat like this is used in ( Psalm 31:12), where the Psalmist, under some dismal apprehensions of himself, says, that he was like dba ylk , a perishing vessel, or a vessel of perdition; the Septuagint render it, skeuov apolwlov , a lost vessel. Now what is the method of the divine conduct towards such persons? he endures [them] with much longsuffering ; as he did the old world, before he destroyed it; and as he did Pharaoh, before he cut him off: God not only supports such persons in their beings, amidst all their impieties and iniquities, but follows and fills them with his providential goodness, insomuch that many of them have more than heart can wish; nay, to many he affords the outward means of grace, which they slight and despise; externally calls them, but they refuse, loving darkness rather than light, and therefore are inexcusable: now if after all this patience, indulgence, and forbearance, when he could in justice have sent them to hell long ago, he is willing to show his wrath; his displicency at sin and sinners, his vindictive justice, his righteous vengeance: and to make his power known ; what it is he can do, by the utter destruction and damnation of such persons; what man in his senses can ever find fault with such a procedure, or charge it with tyranny, cruelty, and unmercifulness?

Matthew Henry Commentary

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 thi preventing, effectual, distinguishing grace, he acts as a benefactor whose grace is his own. None have deserved it; so that those who ar saved, must thank God only; and those who perish, must blame themselve 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 reveale will. And this is, that he will receive, and not cast out, those tha come to Christ; but the drawing of souls in order to that coming, is a anticipating, distinguishing favour to whom he will. Why does he ye find fault? This is not an objection to be made by the creature agains his Creator, by man against God. The truth, as it is in Jesus, abase man as nothing, as less than nothing, and advances God as sovereig 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 repl against him. Would not men allow the infinite God the same sovereig right to manage the affairs of the creation, as the potter exercises i disposing of his clay, when of the same lump he makes one vessel to 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 hate sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fi themselves for hell, but it is God who prepares saints for heaven; an all whom God designs for heaven hereafter, he fits for heaven now Would we know who these vessels of mercy are? Those whom God ha called; and these not of the Jews only, but of the Gentiles. Surel there can be no unrighteousness in any of these Divine dispensations Nor in God's exercising long-suffering, patience, and forbearanc towards sinners under increasing guilt, before he brings utte destruction upon them. The fault is in the hardened sinner himself. A 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 merc and new-creating grace, and give diligence to make our calling an election sure.

Greek Textus Receptus


ει 1487 COND δε 1161 CONJ θελων 2309 5723 V-PAP-NSM ο 3588 T-NSM θεος 2316 N-NSM ενδειξασθαι 1731 5670 V-AMN την 3588 T-ASF οργην 3709 N-ASF και 2532 CONJ γνωρισαι 1107 5658 V-AAN το 3588 T-ASN δυνατον 1415 A-ASN αυτου 846 P-GSM ηνεγκεν 5342 5656 V-AAI-3S εν 1722 PREP πολλη 4183 A-DSF μακροθυμια 3115 N-DSF σκευη 4632 N-APN οργης 3709 N-GSF κατηρτισμενα 2675 5772 V-RPP-APN εις 1519 PREP απωλειαν 684 N-ASF

Vincent's NT Word Studies

22. Willing (qelwn). Although willing, not because. Referring not to the determinate purpose of God, but to His spontaneous will growing out of His holy character. In the former sense, the meaning would be that God's long-suffering was designed to enhance the final penalty. The emphatic position of willing prepares the way for the contrast with long-suffering. Though this holy will would lead Him to show His wrath, yet He withheld His wrath and endured.

Vessels of wrath (skeuh orghv). Not filled with wrath, nor prepared to serve for a manifestation of divine wrath; but appertaining to wrath. Such as by their own acts have fallen under His wrath. Compare Psalm ii. 9. Fitted (kathrtismena). Lit., adjusted. See on mending, Matt. iv. 21; perfect, Matt. xxi. 16; Luke vi. 40; 1 Pet. v. 10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thess. ii. 15, 16. That the hand of God is also operative may be inferred from the whole drift of the chapter. "The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments"

Robertson's NT Word Studies

9:22 {Willing} (qelwn). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (en polli makroqumiai, in much long-suffering). {His power} (to dunaton autou). Neuter singular of the verbal adjective rather than the substantive dunamin. {Endured} (enegken). Constative second aorist active indicative of the old defective verb ferw, to bear. {Vessels of wrath} (skeue orgs). The words occur in #Jer 50:25 (LXX #Jer 27:25), but not in the sense here (objective genitive like tekna orgs, #Eph 2:3, the objects of God's wrath). {Fitted} (katrtismena). Perfect passive participle of katartizw, old verb to equip (see #Mt 4:21; 2Co 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from #1Th 2:15f. {Unto destruction} (eis apwleian). Endless perdition (#Mt 7:13; 2Th 2:3; Php 3:19), not annihilation.

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