Rom 9:16-33 | RWP | e4.org | So then ( αρα ουν ). In view of this quotation. It is not of ( ου ). We must supply εστιν ελεος with ου . "Mercy is not of." The articular participles ( του θελοντοσ, του τρεχοντοσ, του ελεωντος ) can be understood as in the genitive with ελεος understood (mercy is not a quality of) or as the predicate ablative of source like επιλυσεως in . Paul is fond of the metaphor of running.

‏ Romans 9:16-33

So then ( αρα ουν ). In view of this quotation.

It is not of ( ου ). We must supply εστιν ελεος with ου. "Mercy is not of." The articular participles ( του θελοντοσ, του τρεχοντοσ, του ελεωντος ) can be understood as in the genitive with ελεος understood (mercy is not a quality of) or as the predicate ablative of source like επιλυσεως in 2Pe 1:20. Paul is fond of the metaphor of running.

To Pharaoh ( τω Φαραω ). There is a national election as seen in verses 7-13, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes Ex 9:16.

Might be published ( διαγγελη ). Second aorist passive subjunctive of διαγγελλω.

He hardeneth ( σκληρυνε ). Pharaoh hardened his own heart also (Ex 8:15, 32; 9:34), but God gives men up also (1:24, 26, 28). This late word is used by the Greek physicians Galen and Hippocrates. See on Ac 19:9. Only here in Paul.

Why doth he still find fault? ( τ ετ μεμφεται? ). Old verb, to blame. In N.T. only here and Heb 8:8. Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" ( ετ ) argues for a change of condition since that is true.

Withstandeth his will ( τω βουληματ αυτου ανθεστηκεν ). Perfect active indicative of ανθιστημ, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will ( βουλημα, deliberate purpose, in N.T. only here and Ac 27:43; 1Pe 4:3). Elsewhere θελημα (Mt 6:10).

Nay, but, O man, who art thou? ( Ο ανθρωπε, μεν ουν γε συ τις ει? ). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of συ (thou) before τις (who) and μεν ουν γε (triple particle, μεν, indeed, ουν, therefore, γε, at least) at the beginning of clause as in Ro 10:18; Php 3:8 contrary to ancient idiom, but so in papyri.

That repliest ( ο ανταποκρινομενος ). Present middle articular participle of double compound verb ανταποκρινομα, to answer to one's face ( αντι- ) late and vivid combination, also in Lu 14:6, nowhere else in N.T., but in LXX.

The thing formed ( το πλασμα ). Old word (Plato, Aristophanes) from πλασσω, to mould, as with clay or wax, from which the aorist active participle used here ( τω πλασαντ ) comes. Paul quotes these words from Isa 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isa 44:8; 45:8-10; Jer 18:6). Μη expects a negative answer.

Why didst thou make me thus? ( τ με εποιησας ουτωσ? ). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" ( ουτως ). The potter takes the clay as he finds it, but uses it as he wishes.

Or hath not the potter a right over the clay? ( η ουκ εχε εξουσιαν ο κεραμευς του πηλου? ). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" Πηλος, old word for clay, is mud or wet clay in Joh 9:6, 11, 14f. The old word for potter ( κεραμευς ) in N.T. only here and Mt 27:7, 10.

Lump ( φυραματος ). Late word from φυραω, to mix (clay, dough, etc.).

One part ( ο μεν )

--another ( ο δε ). Regular idiom for contrast ( μεν--δε ) with the old demonstrative ο (this), "this vessel ( σκευος, old word as in Mr 11:16) for honour, that for dishonour." Paul thus claims clearly God's sovereign right ( εξουσιαν, power, right, authority, from εξεστ ) to use men (already sinners) for his own purpose.

Willing ( θελων ). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" ( εν πολλη μακροθυμια, in much long-suffering).

His power ( το δυνατον αυτου ). Neuter singular of the verbal adjective rather than the substantive δυναμιν.

Endured ( ηνεγκεν ). Constative second aorist active indicative of the old defective verb φερω, to bear.

Vessels of wrath ( σκευη οργης ). The words occur in Jer 50:25 (LXX Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης, Eph 2:3, the objects of God's wrath).

Fitted ( κατηρτισμενα ). Perfect passive participle of καταρτιζω, 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 ( εις απωλειαν ). Endless perdition (Mt 7:13; 2Th 2:3; Php 3:19), not annihilation.

Vessels of mercy ( σκευη ελεους ). Objective genitive like σκευη οργης.

Afore prepared ( προητοιμασεν ). First aorist active indicative of προετοιμαζω, old verb to make ready (from ετοιμος, ready) and προ, before, in N.T. only here and Eph 2:10. But same idea in Ro 8:28-30.

But also from the Gentiles ( αλλα κα εξ εθνων ). Paul had already alluded to this fact in 9:6f. (cf. Ga 3:7-9). Now he proceeds to prove it from the Old Testament.

In Hosea ( εν τω Hωσηε ). He quotes 2:23 with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named Lo-ammi = ου λαος. So here ο ου λαος μου "the not people of mine." Ου with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Ro 10:19; 1Pe 2:10.

Which was not beloved ( την ουκ ηγαπημενην ). The LXX rendering of Lo-ruhamah (not mercy, without mercy or love), name of Hosea's daughter. The use of ουκ with the perfect passive participle is emphatic, since μη is the usual negative of the participle in the Koine.

Ye are not my people ( ου λαος μου υμεις ). Quotation from Ho 1:10 (LXX Ho 2:1).

There ( εκε ). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.

Isaiah ( Εσαιας ). Shortened quotation from Isa 10:22 (LXX).

It is the remnant that shall be saved ( το υπολειμμα σωθησετα ). First future passive of σωζω. Literally, "the remnant will be saved." Late word from υπολειπω, to leave behind (11:3), here only in N.T. Textus Receptus has καταλειμμα, but Aleph A B have υπολειμμα. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.

Finishing it and cutting it short ( συντελων κα συντεμνων ). Present active participles and note συν- with each (perfective use of the preposition, finishing completely as in Lu 4:13, cutting off completely or abridging and here only in N.T.) The quotation is from Isa 28:22.

Hath said before ( προειρηκεν ). Perfect active indicative of προειπον (defective verb). Stands on record in Isa 1:9.

Had left ( εγκατελιπεν ). Second aorist active indicative of old verb εγκαταλειπω, to leave behind. Condition of second class, determined as unfulfilled, with αν εγενηθημεν and αν ωμοιωθημεν as the conclusions (both first aorist passives of γινομα and ομοιοω, common verbs).

A seed ( σπερμα ). The remnant of verse 27.

Attained ( κατελαβεν ). Second aorist active indicative of καταλαμβανω, old verb, to grasp, to seize, to overtake (carrying out the figure in διωκω (to pursue). It was a curious paradox.

Which is of faith ( την εκ πιστεως ). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

Did not arrive at that law ( εις νομον ουκ εφθασεν ). First aorist active indicative of φθανω, old verb to anticipate (1Th 4:15), now just to arrive as here and 2Co 10:14. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

We must supply the omitted verb εδιÂωξα (pursued) from verse 31. That explains the rest.

They stumbled at the stone of stumbling ( προσεκοψαν τω λιθω του προσκομματος ). The quotation is from Isa 8:14. Προσκοπτω means to cut ( κοπτω ) against ( προς ) as in Mt 4:6; Joh 11:9f. The Jews found Christ a σκανδαλον (1Co 1:23).

Paul repeats the phrase just used in the whole quotation from Isa 8:14 with the same idea in "a rock of offence" ( πετραν σκανδαλου, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isa 28:16. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In 1Pe 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian's later.