Romans 9:21
Verse
Context
Sermons
Steve Hill
G.W. North
George Whitefield
Charles E. Cowman
G. Campbell Morgan
Mary Wilder Tileston
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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, Jer 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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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 Isa 13:5, , "vessels of his wrath"; and in Jer 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 Psa 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.
Romans 9:21
God’s Sovereign Choice
20But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”21Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
- Scripture
- Sermons
- Commentary
In the Potters Hands
By Steve Hill3.1K05:29PSA 139:13ISA 29:16ISA 64:8JHN 15:1ACT 9:15ROM 9:211CO 12:12EPH 2:102TI 2:21HEB 12:6
This sermon emphasizes how God works uniquely in each of our lives according to His purpose, even when we struggle with the trials and challenges He allows. It highlights the analogy of God as the potter and us as the clay, being molded and shaped by Him in seclusion and through various life experiences. The message encourages surrendering to God's sovereignty and recognizing our individuality and unique roles within the body of Christ, all crafted by the mighty hands of God.
Beloved Let Us Love
By G.W. North18048:45LoveJER 18:1MAT 13:39JHN 15:2JHN 15:5ROM 9:211JN 4:7In this sermon, the preacher emphasizes the importance of living a life that is pleasing to God. He highlights that true success is not measured by worldly standards, but by God's evaluation of our motives, principles, and morality. The preacher encourages the audience to seek forgiveness, cleansing, and transformation through Jesus Christ in order to live with God forever. He also emphasizes the power of praising God, even in the midst of suffering, as a demonstration of true victory. The sermon concludes with a reminder to save the remaining message for the evening service.
The Potter and the Clay. (Jer. 18:1-6)
By George Whitefield2JER 18:6JHN 3:3ROM 8:29ROM 9:212CO 5:17GAL 2:20EPH 2:10PHP 1:6TIT 3:51PE 1:3George Whitefield preaches on the analogy of the potter and the clay from Jeremiah 18:1-6, emphasizing God's sovereignty and transformative power over His people. He illustrates how God can reshape and renew individuals, just as a potter molds clay, highlighting the need for a spiritual rebirth and sanctification through the Holy Spirit. Whitefield urges the congregation to recognize their fallen nature and the necessity of being transformed by God to inherit eternal life, emphasizing the importance of repentance, faith, and experiencing the new birth in Christ.
Diamond in the Rough
By Charles E. Cowman0JOB 12:9ISA 64:8ROM 9:212CO 4:7HEB 12:6Charles E. Cowman preaches about how God, like a skilled lapidary, knows how to deal with His most priceless jewels, even when allowing stinging blows in our lives. Just as a precious gem is cut and shaped to reveal its true beauty, God works in our lives to bring out our most radiant and splendid selves. The process of creation may involve pain and pressure, but yielding to God's hands like clay to a potter leads to spiritual enrichment and the realization of His divine purpose for us.
Clay in the Potter's Hand
By G. Campbell Morgan0Sovereignty Of GodSubmission to God's WillPSA 139:14PRO 3:5ISA 64:8JER 18:6MAT 6:25ROM 9:212CO 4:7EPH 2:10PHP 2:131JN 4:19G. Campbell Morgan emphasizes the profound truth of God's sovereignty over our lives, likening us to clay in the potter's hand, as stated in Jeremiah 18:6. He explains that just as clay yields to the potter's will, we must acknowledge our weakness and submit to God's divine purpose, trusting in His love and wisdom. Morgan highlights that God's governance is rooted in love, and our understanding of His kingship leads to a deeper relationship with Him. He encourages believers to embrace God's will without resistance, recognizing that even through trials, God is shaping us for our good. Ultimately, the sermon calls for a complete surrender to God's will, affirming that true blessing comes from yielding to the Potter's hands.
Conformed for a Purpose
By Mary Wilder Tileston0JHN 7:38ROM 9:212CO 4:7PHP 4:72TI 2:21Mary Wilder Tileston preaches about being vessels unto honor, sanctified and prepared for the Master's use, whether to bear burdens, convey messages, or reflect God's light, emphasizing the importance of inner harmony, peace, and joy in Him to fulfill these purposes. The sermon calls for God to mold believers into forms of beauty and usefulness, conforming them to the image of His Son, to stand as vessels meet for His use, providing refreshment and heavenly treasure to others.
Epistle 246
By George Fox0ROM 6:4ROM 9:21ROM 14:191CO 6:132CO 11:2HEB 7:16HEB 12:14George Fox preaches about the importance of dwelling in the power of the Lord God, maintaining unity and fellowship in the spotless truth and life of God, and being a good savour to God by living in the newness of life. He emphasizes the need to keep in the holy life, guided by the spirit of the Almighty, to walk in truth, righteousness, peace, and holiness to see God. Fox urges living in peace, as God is the author of peace, and avoiding unrighteous actions that lead to wars and troubles. He encourages living in the truth and power of God to inherit the endless life and serve the Lord with pure mind, soul, and spirit.
The Vessels of Mercy and the Vessels of Wrath Delineated
By Samuel Davies0MIC 7:18JHN 3:3ROM 9:212CO 5:52CO 5:17EPH 2:3HEB 11:161PE 1:4Samuel Davies preaches about the distinction between the vessels of mercy and the vessels of wrath, illustrating how God prepares some for glory and others for destruction based on their dispositions and behaviors. He emphasizes the importance of being prepared for heaven by cultivating heavenly dispositions like love for God, delight in holiness, and fellowship with the saints. Davies warns about the dreadful consequences of being unfit for heaven and the inevitable misery that awaits those who persist in sinful and ungodly behaviors. He urges the listeners to reflect on their current state, seek divine grace for transformation, and take immediate steps towards spiritual renewal to avoid the wrath of God and secure a place in the heavenly inheritance.
No Second Best
By K.P. Yohannan0Divine CraftsmanshipTransformationPSA 139:14ISA 43:1ISA 64:8JER 18:6ROM 9:212CO 5:17EPH 2:10PHP 1:62TI 2:211PE 2:9K.P. Yohannan shares a powerful message about God's transformative work in our lives, likening it to a potter shaping clay. He emphasizes that, like the clay, we often become marred and flawed, yet God, the master potter, is never discouraged and can remold us into something beautiful. The sermon draws from Jeremiah 18, illustrating that despite our mistakes, God offers hope and the opportunity for renewal. Yohannan encourages us to trust in God's process, even when it involves pain and struggle, as He skillfully shapes us for His purpose. Ultimately, the message is one of resilience and divine craftsmanship in our spiritual journey.
"Marred: So He Made It Again"
By F.B. Meyer0God's PurposeRestorationPSA 51:10ISA 43:18ISA 64:8JER 18:4ROM 9:212CO 5:17EPH 2:10PHP 1:62TI 2:211PE 2:9F.B. Meyer emphasizes the transformative power of God in the sermon 'Marred: So He Made It Again,' using the metaphor of a potter reshaping broken clay. He illustrates how, like the marred clay, individuals may feel broken and unfit for God's purpose, yet God seeks to restore and remake them into vessels of honor. Meyer encourages listeners to identify the points in their lives where they resist God's work and to allow Him to heal and reshape them. He reassures that God has a unique plan for each person, and despite past failures, there is hope for renewal and fulfillment in God's hands. The message is one of hope, urging individuals to surrender their brokenness to God for restoration.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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, Jer 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.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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 Isa 13:5, , "vessels of his wrath"; and in Jer 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 Psa 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.