And what, etc. A second answer, by which he briefly shows, that though the counsel of God is in fact incomprehensible, yet his unblamable justice shines forth no less in the perdition of the reprobate than in the salvation of the elect. He does not indeed give a reason for divine election, so as to assign a cause why this man is chosen and that man rejected; for it was not meet that the things contained in the secret counsel of God should be subjected to the judgment of men; and, besides, this mystery is inexplicable. He therefore keeps us from curiously examining those things which exceed human comprehension. He yet shows, that as far as God's predestination manifests itself, it appears perfectly just. The particles, ei de, used by Paul, I take to mean, And what if? so that the whole sentence is a question; and thus the sense will be more evident: and there is here an ellipsis, when we are to consider this as being understood, -- "Who then can charge him with unrighteousness, or arraign him?" for here appears nothing but the most perfect course of justice. [1] But if we wish fully to understand Paul, almost every word must be examined. He then argues thus, -- There are vessels prepared for destruction, that is, given up and appointed to destruction: they are also vessels of wrath, that is, made and formed for this end, that they may be examples of God's vengeance and displeasure. If the Lord bears patiently for a time with these, not destroying them at the first moment, but deferring the judgment prepared for them, and this in order to set forth the decisions of his severity, that others may be terrified by so dreadful examples, and also to make known his power, to exhibit which he makes them in various ways to serve; and, further, that the amplitude of his mercy towards the elect may hence be more fully known and more brightly shine forth; -- what is there worthy of being reprehended in this dispensation? But that he is silent as to the reason, why they are vessels appointed to destruction, is no matter of wonder. He indeed takes it as granted, according to what has been already said, that the reason is hid in the secret and inexplorable counsel of God; whose justice it behoves us rather to adore than to scrutinize. And he has mentioned vessels, as commonly signifying instruments; for whatever is done by all creatures, is, as it were, the ministration of divine power. For the best reason then are we, the faithful, called the vessels of mercy, whom the Lord uses as instruments for the manifestation of his mercy; and the reprobate are the vessels of wrath, because they serve to show forth the judgments of God.

Footnotes

1 - Critics have in various ways attempted to supply the ellipsis, but what is here proposed is most approved. Beza considered the corresponding clause to be at Romans 9:30, and viewed the intervening verses as parenthetic, "And if God," etc., -- "What then shall we say?" Grotius subjoined, "Does God do any wrong?" Elsner," Has he not the power?" and Wolfius," What canst, thou say against God?" Stuart proposes to repeat the question in Romans 9:20, "Who art thou?" etc. Some connect this verse with the question in Romans 9:20, and include the latter part of it and Romans 9:21 in a parenthesis. Whatever way may be adopted, the sense is materially the same. It has also been suggested that ei de is for eiper, since, seeing, 2-Thessalonians 1:6; 1-Peter 2:3. In this case no apodosis is necessary. But we may take ei as meaning since, and de as an iliatire, and render the three verses thus, -- 22. "Since then God willed (or, it was God's will) to show His wrath and to make known his power, he endured with much forbearance the vessels of wrath, fitted for destruction; 23. So he willed to make known the riches of his glory towards the vessels of mercy, whom he has fore-prepared for glory, 24. Even us, whom he has called not only from the Jews but also from the Gentiles." The verb esti, or en, is often understood after participles, especially in Hebrew; and kai has the meaning of so' in some instances, Matthew 6:10; Acts 7:51; Galatians 1:9; and in some cases, as Schleusner says, without being preceded by any particle of comparison, such as Matthew 12:26, and 1 John 2:27, 28; but ei; here stands somewhat in that character. The beginning of Romans 9:23 presents an anomaly, if, with Stuart and others, we consider "willing:" or wills to be understood, as it is followed in the preceding verse by an infinitive, and here by a subjunctive mood. But Beza, Grotius, and Hammond, seem to regard the verb "endured," to be here, as it were, repeated, which gives the same meaning to the passage as that which is given to it by Calvin -- Ed.

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 Romans 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 Romans 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; Ephesians 4:31, "Let all bitterness and wrath, etc." Colossians 3:8; 1-Timothy 2:8. Hence, it denotes indignation in general, which is not joined with a desire of revenge; Mark 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, Romans 1:18; Luke 3:7; Luke 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. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is not affirmed,
(1) That God has any pleasure in sin, or its punishment; nor,
(2) That he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-continued wickedness when it actually exists.
To make his power known - This language is the same as what was used in relation to Pharaoh; Romans 9:17; Exodus 9:16. But it is not probable that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of "the vessels of mercy prepared "unto glory;" which cannot be supposed to be language adapted to the temporal deliverance of the Jews. The case of Pharaoh was "one instance, or illustration" of the general principle on which God would deal with people. His government is conducted on great and uniform principles; and the case of Pharaoh was a development of the great laws on which he governs the universe.
Endured - Bore with; was patient, or forbearing; Revelation 2:3. "And hast borne, and hast patience, etc." 1-Corinthians 13:7, "charity, (love) beareth all things." Luke 18:7, "will not God avenge his elect. though he bear long with theme?"
With much long-suffering - With much patience. He suffered them to live while they deserved to die. God bears with all sinners with much patience; he spares them amid all their provocations, to give them opportunity of repentance; and though they are suited for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all his enemies.
Vessels of wrath - The word "vessel" means a cup, etc. made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2-Corinthians 4:7; "we have this treasure in earthen vessels." 1-Thessalonians 4:4, "that everyone of you should know how to possess his vessel in sanctification and honor" - that everyone should keep his body from the indulgence of unlawful passions; compare Romans 9:3. Hence, also it means "the man himself." Acts 9:15, "he is a chosen vessel unto me, etc." compare Isaiah 13:5. In this place there is doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase "vessels of wrath" denotes wicked people against whom it is fit or proper that wrath should be shown; as Judas is called "the son of perdition," see the note at John 17:12. This does not mean that people by their very creation, or their physical nature, are thus denominated; but people who, from long continuance in iniquity, deserve to experience wrath; as Judas was not called "son of perdition" by any arbitrary appointment, or as an original designation, but because in consequence of his avarice and treason this was the name which "in fact" actually described him, or suited his case.
Fitted - κατηρτισμένα katērtismena. This word properly means to "restore; to place in order; to render complete; to supply a defect; to fit to, or adapt to, or prepare for;" see Matthew 4:21, "Were mending their nets." Galatians 6:1, "restore such an one, etc." In this place it is a participle, and means those who are suited for or "adapted to" destruction; those whose characters are such as to deserve destruction, or as to make destruction proper. See the same use of the word in Hebrews 11:3, "Through faith we understand that the worlds were framed" - beautifully suited up in proper proportions, one part adapted to another - "by the Word of God." Hebrews 10:5, "a body hast thou prepared for me;" suited, or adapted to me; compare Psalm 68:10; Psalm 74:16. In this place there is not the semblance of a declaration that "God had prepared them, or fitted them for destruction." It is a simple declaration that they were in fact suited for it, without making an affirmation about the manner in which they became so.
A reader of the English Bible may, perhaps, sometimes draw the impression that God had suited them for this. But this is not affirmed; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God suited or prepared them for glory; see Romans 9:23, "Which he had afore prepared unto glory." The same distinction is remarkably striking in the account of the last judgment in Matthew 25:34, Matthew 25:41. To the righteous, Christ will say, "Come, ye blessed of my Father, inherit the kingdom prepared for you, etc." To the wicked, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels;" not said to have been originally prepared "for them." It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people "by direct agency" for heaven; but that he exerts "no such agency" in preparing the wicked for destruction.
For destruction - εἰς ἀπώλειαν eis apōleian. This word occurs in the New Testament no less than 20 times; Matthew 7:13, "Which leadeth to destruction." John 17:12, "son of perdition." Acts 8:20, "thy money perish with thee;" Greek, be for destruction with thee, Acts 25:16; Philippians 1:28, "Token of perdition." Philippians 3:19, "whose end is destruction." 2-Thessalonians 2:3, "the son of perdition." 1-Timothy 5:9, "which drown men in destruction and perdition." Hebrews 10:39, "which draw back into perdition; see also 2-Peter 2:1, 2-Peter 2:3; 2-Peter 3:7, 2-Peter 3:16, etc. In these places it is clear that the reference is to the future punishment of wicked people, and in "no instance" to national calamities. No such use of the word is to be found in the New Testament; and this is further clear from the contrast with the word "glory" in the next verse. We may remark here, that if people are suited or prepared for destruction; if future torment is adapted to them, and they to it; if it is fit that they should be subjected to it; then God will do what is fit or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are; to a place for which they are not suited, and which is not adapted to their feelings, their character, or their conduct.

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.

(22) [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the (y) vessels of wrath fitted to (23) destruction:
(22) The second answer is this, that God, moreover and besides that he justly decrees whatever he decrees, uses that moderation in executing his decrees, as is declared his singular mercifulness even in the reprobate, in that he endures them a long time, and permits them to enjoy many and singular benefits, until at length he justly condemns them: and that to good end and purpose, that is, to show himself to be an enemy and avenger of wickedness, that it may appear what power he has by these severe judgments, and finally by comparison of contraries to set forth indeed, how great his mercy is towards the elect.
(y) By vessels, the Hebrews understand all types of instruments.
(23) Therefore again, we may say with Paul, that some men are made by God the creator for destruction.

What if God, willing to show his wrath,.... 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, , "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 (o); whom they affirm to be the same with Memucan, and ask why is his name called Memucan? and answer, , "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 , "a perishing vessel", or "a vessel of perdition"; the Septuagint render it, , "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?
(o) T. Bab. Megilia, fol. 12. 2.

What if God, willing to show--"designing to manifest"
his wrath--His holy displeasure against sin.
and to make his power--to punish it
known endured with much long-suffering the vessels of wrath--that is, "destined to wrath"; just as "vessels of mercy," in Romans 9:23, mean "vessels destined to mercy"; compare Ephesians 2:3, "children of wrath."
fitted for destruction--It is well remarked by STUART that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as HODGE observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.

What if God, being willing - Referring to Romans 9:18-19. 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 Romans 9:17. Yet endured - As he did Pharaoh. With much longsuffering - Which should have led them to repentance. The vessels of wrath - Those who had moved his wrath by still rejecting his mercy. Fitted for destruction - By their own wilful and final impenitence. Is there any injustice in this ?