Has not the worker of the clay? etc. The reason why what is formed ought not to contend with its former, is, that the former does nothing but what he has a right to do. By the word power, he means not that the maker has strength to do according to his will, but that this privilege rightly and justly belongs to him. For he intends not to claim for God any arbitrary power but what ought to be justly ascribed to him. And further, bear this in mind, -- that as the potter takes away nothing from the clay, whatever form he may give it; so God takes away nothing from man, in whatever condition he may create him. Only this is to be remembered, that God is deprived of a portion of his honor, except such an authority over men be conceded to him as to constitute him the arbitrator of life and death. [1]

Footnotes

1 - The metaphor in these verses is doubtless to be interpreted according to the context. Not only Calvin, but many others, have deduced from it what is not consistent with what the next verse contains, which gives the necessary explanation. By the "mass" or the lump of clay, is not meant mankind, contemplated as creatures, but as fallen creatures; or, as Augustine and Pareus call them, "massa damnata -- the condemned mass;" for they are called in the next verse vessels of wrath, that is, the objects of wrath; and such are all by nature, according to what Paul says in Ephesians 2:3; "we were," he says, "by nature the children of wrath, even as others." "The words, I will have mercy on whom I will have mercy,' imply that all deserved wrath; so that the lump of clay in the hands of the potter must refer to men already existing in God's foreknowledge as fallen creatures." -- Scott In all the instances in which this metaphor is used by Isaiah and Jeremiah, it is applied to the Jews in their state of degeneracy, and very pointedly in Isaiah 64:8: where it is preceded, in the 6th verse, by that remarkable passage, "We are all as an unclean thing," etc. The clay then, or the mass, is the mass of mankind as corrupted and depraved. -- Ed.

Hath not the potter - This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament; Isaiah 64:8, "But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand." This passage is preceded in Isaiah by one declaring "the depravity of man;" Isaiah 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." As they were polluted with sin, as they had transgressed the Law of God, and had no claim and no merit, God might bestow his favors as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and "who had no claim to his mercy," if he bestowed favors on others, any more than the potter would do injustice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honor.
This is still the condition of sinful people. God does no injustice to a man if he leaves him to take his own course to ruin, and makes another, equally undeserving, the recipient of his mercy. He violated none of my rights by not conferring on me the talents of Newton or of Bacon; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is that he should not treat them with injustice. And this is secured even in the case of the lost. No man will suffer more than he deserves; nor will any man go to perdition feeling that he has "a claim" to better treatment than he receives. The same sentiment is found in Jeremiah 18:6, "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation, etc."
The passage in Isaiah proves that God has the right of a sovereign over guilty individuals; that in Jeremiah, that he has the same right over nations; thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming anything about the manner in which it is done. In fact, God bestows his favors in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of people; and bestows his favors not to compel people, but to incline them to be willing to receive them; Psalm 110:3, "Thy people shall be willing in the day of thy power." It should be further remarked, that the argument of the apostle here does not refer to "the original creation" of people, as if God had then made them one for honor and another for dishonor. He refers to man as fallen and lost. His argument is this: "Man is in ruins: he is fallen; he has no claim on God; all deserve to die; on this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others; he may exercise the right of a sovereign to pardon whom he pleases; or of a potter to mould any part of the useless mass to purposes of utility and beauty."
Potter - One whose occupation it is to make earthen vessels.
Power - This word denotes here not merely "physical power," but authority, right; see Matthew 7:29, translated "authority;" Matthew 21:23; 2-Thessalonians 3:9; Mark 2:10; Luke 5:24, "The Son of man hath power on earth to forgive sins, etc."
Lump - Mass. It denotes anything that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with water; Romans 11:16, "If the first-fruit be holy, the lump is also holy;" 1-Corinthians 5:6, "Know ye not that a little leaven leaveneth the whole lump?"
One vessel - A cup, or other utensil, made of clay.
Unto honour - Fitted to an honorable use, or designed for a more useful and refined purpose.
Unto dishonour - To a meaner service, or more common use. This is a common mode of expression among the Hebrews. The lump here denotes the mass of people, sinners, having no claim on God. The potter illustrates God's right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that people have no right to complain if God bestows his blessings where and when he chooses.

Hath not the potter power over the clay - The apostle continues his answer to the Jew. Hath not God shown, by the parable of the potter, Jeremiah 18:1, etc., that he may justly dispose of nations, and of the Jews in particular, according as he in his infinite wisdom may judge most right and fitting; even as the potter has a right, out of the same lump of clay, to make one vessel to a more honorable and another to a less honorable use, as his own judgment and skill may direct; for no potter will take pains to make a vessel merely that he may show that he has power to dash it to pieces? For the word came to Jeremiah from the Lord, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work upon the wheels. And the vessel that he made of clay was marred in the hands of the potter: so he made it again another vessel, as seemed good to the potter to make it. It was not fit for the more honorable place in the mansion, and therefore he made it for a less honorable place, but as necessary for the master's use there, as it could have been in a more honorable situation. Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation - to build and to plant it; is it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them. The reference to this parable shows most positively that the apostle is speaking of men, not individually, but nationally; and it is strange that men should have given his words any other application with this scripture before their eyes.

(19) Hath not the potter power over the clay, of the same lump to make one (20) vessel unto (x) honour, and another unto (21) dishonour?
(19) Alluding to the creation of Adam, he compares mankind not yet made (but who are in the creators mind) to a lump of clay: who afterwards God made, and daily makes, according as he purposed from everlasting, both such as should be elect, and such as should be reprobate, as also this word "make" declares.
(20) Whereas in the objection propounded, mention was only made of vessels to dishonour, yet he speaks of the others also in this answer, because he proves the Creator to be just in either of them.
(x) To honest uses.
(21) Seeing then, that in the name of dishonour the shame of everlasting death is signified, those agree with Paul, who say that some are made by God for most just destruction: and they that are offended with this kind of speech betray their own folly.

Hath not the potter power over the clay,.... By the power the potter has over the clay, to shape it in what form he pleases, and out of it to make what vessels he pleases, and for what purposes he thinks fit, which will be most to his own advantage, the apostle expresses the sovereign and unlimited powder which God has over his creatures; the passages referred to, are Isaiah 64:8, in which God is represented as the potter, and men as clay in his hands; now if the potter has such power over the clay which he did not make, only has made a purchase of, or has it in his possession, much more has God a power, who has created the clay, to appoint out of it persons to different uses and purposes, for his own glory, as he sees fit; even
of the same lump, to make one vessel to honour, and another to dishonour. The apostle seems to design hereby, to point out to us the object of predestination to be man, as yet not made, but as lying in the mere mass of creatureship, signified by the unformed clay, before put into any shape; and is an allusion to the first creation of man, out of the clay, or dust of the earth, Genesis 2:7; for such a consideration of man best agrees with the clay, lump, or mass, not yet formed, than as already made, and much less as fallen and corrupted: for if men, in predestination, were considered in the corrupt mass, or as fallen creatures, they could not be so well said to be made out of it, both to honour and dishonour; but rather since they were all dishonourable, that some were left in that dishonour, and others removed from it unto honour: besides, if this is not the case, God must create man without an end, which is contrary to the principle of reason and wisdom; the end is the cause, for which a thing is what it is; and it is a known rule, that what is first in intention, is last in execution, and "vice versa": the end is first fixed, and then the means; for God to create man, and then to fix the end of his creation, is to do what no wise potter would do, first make his pots, and then think of the end of making them, and the use they are to be put unto. To make one vessel to honour, and another to dishonour, is for God to appoint creatures, which are to be made out of the same mass and lump, for his own glory; which end, his own glory, he determines to bring about by different means, as these following: with respect to the vessels of honour, whom he appoints for his glory, he determines to create them; to suffer them to fall into sin, whereby they become polluted and guilty; to raise and recover them, by the obedience, sufferings, and death of his Son; to regenerate, renew, and sanctify them, by his Spirit and grace, and to bring them to eternal happiness; and hereby compass the aforesaid end, his own glory, the glorifying of his grace and mercy, in a way consistent with justice and holiness: with respect to the vessels of dishonour, whom he also appoints for the glorifying of himself, he determines to create them out of the same lump; to suffer them to fall into sin; to leave them in their sins, in the pollution and guilt of them, and to condemn them for them; and hereby gain his ultimate end, his own glory, glorifying the perfections of his power, justice, and holiness, without the least blemish to his goodness and mercy: now if a potter has power, for his own advantage and secular interest, to make out of the same clay what vessels he pleases; much more has God a power, out of the same mass and lump of creatureship, to appoint creatures he determines to make to his own glory; which he brings about by different methods, consistent with the perfections of his nature.

Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour?--"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [HODGE]. But, Second: "There is nothing unjust in such sovereignty."

Hath not the potter power over the clay - And much more hath not God power over his creatures, to appoint one vessel, namely, the believer, to honour, and another, the unbeliever, to dishonour?
If we survey the right which God has over us, in a more general way, with regard to his intelligent creatures, God may be considered in two different views, as Creator, Proprietor, and Lord of all; or, as their moral Governor, and Judge.
God, as sovereign Lord and Proprietor of all, dispenses his gifts or favours to his creatures with perfect wisdom, but by no rules or methods of proceeding that we are acquainted with. The time when we shall exist, the country where we shall live, our parents, our constitution of body and turn of mind; these, and numberless other circumstances, are doubtless ordered with perfect wisdom, but by rules that lie quite out of our sight. But God's methods of dealing with us, as our Governor and Judge, are dearly revealed and perfectly known; namely, that he will finally reward every man according to his works: "He that believeth shalt be saved, and he that believeth not shall be damned."
Therefore, though "He hath mercy on whom he willeth, and whom he willeth he hardeneth," that is, suffers to be hardened in consequence of their obstinate wickedness; yet his is not the will of an arbitrary, capricious, or tyrannical being. He wills nothing but what is infinitely wise and good; and therefore his will is a most proper rule of judgment. He will show mercy, as he hath assured us, to none but true believers, nor harden any but such as obstinately refuse his mercy. Jeremiah 18:6-7