Romans 9:22

We have often given warning about the Apostle's unpolished modes of expression and their deficiencies, and this is found no less in the present passage. For what he says at the beginning of the chapter, "But if God, willing," is not brought round to any conclusion. For instance, as he himself said elsewhere: "But if the first-fruits are holy, so also is the lump": here he renders no such thing, but has left that conjunction hanging as it were; and even if it is not taken up, a clearer sense will be given without it — for instance, if we read it thus: "God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath fitted for destruction, that he might make known the riches of his glory upon vessels of mercy." In this the following seems to be understood: that while God bears with and patiently endures the unbelieving and the faithless, he makes known to men both his patience and his power — his patience, while he endures them long, in case they should perhaps come to their senses and be converted; his power, while at some point he punishes, and does not leave outrages altogether unavenged.

What Paul is saying is this: God has made this present life one of struggles and not of reward, and he agrees that wicked men and good ones alike will be tested in both good and bad things in order to have an exact touchstone …

Then, when he says what if God, willing, he answers the first question, namely, why God wills to be merciful to some and leave others in wretchedness, i.e., to choose some and reject others. Here it should be noted that the end of all divine …

Having shut the mouth of the curious, he now gives the solution. The meaning of what is said is as follows. Pharaoh was a vessel of wrath, that is, a man who by his hardheartedness kindles the wrath of God. God "endured" him, that is, …

The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty.

What if God, being willing - Referring to ver. 18, 19. That is, although it was now his will, because of their obstinate unbelief, To show his wrath - Which necessarily presupposes sin. And to make his power known - This is repeated from the seventeenth verse.

quarantine:anchor (2026-07-29) — cites-ver-18-anchored-22-22

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.

What if God ... - If God does what the apostle supposes, what then? Is it not right? This is the second point in the answer to the objection in Rom 9:19. The answer has respect to the “two classes” of people which actually exist on the earth - the righteous and the wicked. And the question is, whether “in regard to these two classes God does in fact do wrong?” If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is “in fact” divided into two classes - saints and sinners. The apostle considers the case of sinners in Rom 9:22. Willing - Being disposed; having an inclination to. It denotes an inclination of mind toward the thing proposed. If the thing itself was right; if it was proper to “show his wrath,” then it was proper to be willing to do it. If it is right to do a thing, it is right to purpose or intend to do it. His wrath - τὴν ὀργὴν tēn orgēn. This word occurs thirty-five times in the New Testament. Its meaning is derived from the idea of earnestly desiring or reaching for an object, and properly denotes, in its general sense, a vehement desire of attaining anything. Hence, it comes to denote an earnest desire of revenge, or of inflicting suffering on those who have injured us; Eph 4:31, “Let all bitterness and wrath, etc.” Col 3:8; 1Ti 2:8. Hence, it denotes indignation in general, which is not joined with a desire of revenge; Mar 3:5, “He looked round about on them with anger.” It also denotes punishment for sin; the anger or displeasure of God against transgression; Note, Rom 1:18; Luk 3:7; Luk 21:23, etc. In this place it is evidently used to denote “severe displeasure against sin.”sin is an evil of so great magnitude, “it is right” for God to be willing to evince his displeasure against it; and just in proportion to the extent of the evil. […]