Romans 9:23

Romans 9:23 in Multiple Translations

Berean Standard Bible BSB

What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—

King James Version KJV

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

American Standard Version ASV

and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,

Bible in Basic English BBE

And to make clear the wealth of his glory to vessels of mercy, which he had before made ready for glory,

Free Bible Version FBV

so that he might reveal the greatness of his glory through these “pots of mercy” which he has prepared in advance for glory.

Geneva Bible 1599 GNV

And that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared vnto glory?

Young's Literal Translation YLT

and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call — us —

World English Bible WEB

and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory—

Noah Webster Bible WBS

And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared for glory,

Douay-Rheims 1899 DRV

That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory?

Translation for Translators T4T

God has been patient in order that he might make clear how very wonderfully he acts toward those [MET] whom he intended to act mercifully towards and whom he prepared ahead of time in order that they might live gloriously in heaven.

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Berean Amplified Bible — Romans 9:23

BAB

Word Study

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Romans 9:23 Interlinear (Deep Study)

BIB

GRK και ινα γνωριση τον πλουτον της δοξης αυτου επι σκευη ελεους α προητοιμασεν εις δοξαν

και kai G2532 and Conj

ινα hina G2443 in order that/to Conj

γνωριση gnōrizō G1107 to make known Verb-AAS-3S

τον ho G3588 the/this/who Art-ASM

πλουτον ploutos G4149 riches Noun-ASM

της ho G3588 the/this/who Art-GSF

δοξης doxa G1391 glory Noun-GSF

αυτου autos G846 it/s/he Pron-GSM

επι epi G1909 upon/to/against Prep

σκευη skeuos G4632 vessel Noun-APN

ελεους eleos G1656 mercy Noun-GSN

α hos, hē G3739 which Rel-APN

προητοιμασεν proetoimazō G4282 to prepare Verb-AAI-3S

εις eis G1519 toward Prep

δοξαν doxa G1391 glory Noun-ASF

Greek Word Study

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Greek Word Reference — Romans 9:23

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

γνωριση gnōrizō G1107 "to make known" Verb-AAS-3S

To make known or inform someone is what this verb means, like when Jesus told his disciples in John 15:15. It's used to reveal or declare something, as in Romans 9:22-23.

Definition: γνωρίζω (γιγνώσκω), [in LXX chiefly for ידע hi. ;] __1. as most commonly in cl., to come to know, discover, know: Php.1:22 (but cf. R, mg.). __2. to make known: with accusative, Rom.9:22, 23; with accusative of thing(s) da.t. of person(s), Luk.2:15, Jhn.15:15 17:26, Act.2:28" (LXX), 1Co.15:1, 2Co.8:1, Gal.1:11, Eph.1:9 6:19, 21 Col.4:7, 9 2Pe.1:16; with dative, before ὅτι, 1Co.12:3; before τί, Col.1:27; περί, Luk.2:17. Pass., Act.7:13, Rom.16:26, Eph.3:3, 6 10, Php.4:6 (Cremer, 677; cf. ἀνα-, δια-γνωρίζω).† (AS)

Usage: Occurs in 23 NT verses. KJV: certify, declare, make known, give to understand, do to wit, wot See also: 1 Corinthians 12:3; Ephesians 3:10; Romans 9:22.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πλουτον ploutos G4149 "riches" Noun-ASM

Riches or wealth is what this word means, like in Matthew 13:22 where it talks about the riches of the world. It can also mean spiritual riches, like in Ephesians 1:7 where it talks about the riches of God's love.

Definition: πλοῦτος, -ου, ὁ and (in 2Co.8:2, Eph.1:17 2:7 3:8, 16, Php.4:19, Col.1:27 2:2; see WH, App., 158; M, Pr., 60) τό, [in LXX chiefly for עֹשֶׁר ;] riches, wealth: of external possessions, Mat.13:22, Mrk.4:19, Luk.8:14, 1Ti.6:17, Jas.5:2, Rev.18:16; of moral and spiritual conceptions, Rom.2:4 9:23 11:12, 33, 2Co.8:2, Eph.1:7, 18 2:7 3:8, 16 Php.4:19, Col.1:27 2:2, Heb.11:26, Rev.5:12.† (AS)

Usage: Occurs in 21 NT verses. KJV: riches See also: 1 Timothy 6:17; James 5:2; Hebrews 11:26.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δοξης doxa G1391 "glory" Noun-GSF

This word means glory, honor, or praise, referring to the admiration and respect given to someone or something, like God's glory in Luke 14:10 and John 12:43. It's the opposite of shame or dishonor, as seen in Philippians 3:19 and 2 Corinthians 6:8. Glory is also associated with dignity and worship in Romans 2:7 and 1 Peter.

Definition: δόξα, -ης, ἡ (δοκέω), [in LXX very frequently for כָּבוֹד, also for הוֹד ,פִּפְאֶרֶת, etc., 25 words in all ;] in cl., __1. expectation, judgment, opinion (4Ma.5:18). __2. opinion, estimation in which one is held, repute; in NT, always good opinion, hence reputation, praise, honour, glory: Luk.14:10, Jhn.12:43, Heb.3:3; opposite to αἰσχύνη, Php.3:19; to ἀτιμία, 2Co.6:8; δ. κ. τιμή, Rom.2:7, 10 1Pe.1:7, 2Pe.1:17; ζητεῖν, Jhn.5:44 7:18 8:50, 1Th.2:6; λαμβάνειν, Jhn.5:41, 2Pe.1:17, Rev.5:12; διδόναι δ. τ. θεῷ (cf. נָתַן כָּבוֹד לַיהוָֹה, Jer.13:16, al.), Luk.17:18, Jhn.9:24, Act.12:23, Rom.4:20, Rev.4:9; εἰς (τ.) δ. θεοῦ, Rom.3:7 15:7, Php.1:11, al.; in doxologies, τ. θεῷ (ᾧ) ἡ δ., Luk.2:14, Rom.11:36 16:27, Gal.1:5, Eph.3:21, al. __3. Later also (not cl.) as in LXX (= הוֹד, Job.39:20, 1Ch.29:25; כָּבוֹד, Job.19:9, Est.5:11, al.), visible brightness, splendour, glory: of light, Act.22:11; of heavenly bodies, 1Co.15:40ff.; esp. that wh. radiates from God's presence, as manifested in the pillar of cloud and in the Holy of Holies (= כָּבוֹד, Exo.16:10 25:22 40:34, al.; and new Heb. שְׁכִינָה, 2Ma.2:8; see DB, iv, 489b), Rom.9:4, Jas.2:1 (see Hort, Mayor, in l.); hence of the manifested glory of God, Rom.1:23, Col.1:11 Eph.1:6, 12 17 3:16; of the same as communicated to man through Christ, 2Co.3:18 4:6; and of the glorious condition into which Christians shall enter hereafter, Rom.8:18, 21 9:23, 2Ti.2:10, al. SYN.: ἔπαινος τιμή (see Hort on 1Pe.1:7). (AS)

Usage: Occurs in 151 NT verses. KJV: dignity, glory(-ious), honour, praise, worship See also: 1 Corinthians 2:7; John 7:18; 1 Peter 1:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

σκευη skeuos G4632 "vessel" Noun-APN

A vessel or implement, this word can refer to a container, a wife, or even a ship's sail. It appears in Mark 11:16 and Revelation 18:12, highlighting its various uses.

Definition: σκεῦος, -ους, τό [in LXX chiefly for כְּלִי ;] a vessel, implement (for exx. in various senses, see MM, xxii): Mrk.11:16, Luk.8:16, Jhn.19:29, Act.10:11, 16 11:5, Rom.9:21, Rev.18:12; pl., 2Ti.2:20, Rev.2:27; τὰ σ. τῆς λειτουργίας, Heb.9:21; pl., τὰ σ., utensils, goods, Mat.12:29, Mrk.3:27, Luk.17:31; id. of the tackle or gear of a ship (Xen., Polyb., al.); so in sing., τὸ σ., Act.27:17. Metaphorical, of persons: σ. ἐκλογῆς, Act.9:15; ὀργῆς, Rom.9:22; ἐλέους, Rom.9:23; σ. εἰς τιμήν (cf. Rom.9:21), 2Ti.2:21; of woman, ἀσθενέστερον σ., 1Pe.3:7; so perh. τ. ἑαυτοῦ σ., 1Th.4:4 (but see infr.); of the body, 2Co.4:7; so perh. 1Th.4:4 (but see supr., and see: κτάομαι).† κτάομαι, -ῶμαι [in LXX chiefly for קָנָה ;] in pres., impf., fut. and aor., to procure for oneself, get, gain, acquire (the pf. and plpf., to have acquired, hence to possess, do not occur in NT): with accusative of thing(s), Mat.10:9, Luk.18:12, Act.8:20; with genitive pret., Act.22:28; ἐκ with genitive pret., Act.1:18; τ,ψυχὰς ὑμῶν (MM, xvi), Luk.21:19; τ. ἑαυτοῦ σκεῦος κτᾶσθαι, 1Th.4:4 (where if σ. = body, κ. must = pf., κέκτημαι; see MM, xvi; M, Th., in l; Field, Notes, 72 f. But σ. is most frequently taken as = wife; see Thayer, see word; Lft., Notes, 53 ff.; ICC, in l).† (AS)

Usage: Occurs in 22 NT verses. KJV: goods, sail, stuff, vessel See also: 1 Peter 3:7; John 19:29; Hebrews 9:21.

ελεους eleos G1656 "mercy" Noun-GSN

This word means showing mercy or pity, like when Jesus taught about mercy in Matthew 9:13 and 12:7. It's about being compassionate towards others, just like God shows us mercy.

Definition: ἔλεος, -ους, τό (cl. -ου, ὁ, and so Rec., Mat.9:13 12:7 23:23, Tit.3:5, Heb.4:16; on the Hellenistic form τό ἔ., see WH, App., 158; M, Pr., 60; Mayser, 277; Kühner, i, 515), [in LXX chiefly for חֶסֶד ;] mercy, pity, compassion; __1. of men: Mat.9:13 (LXX) Mat.12:7 23:23; ποιεῖν ἔ. (and id. before μετά, with genitive; cf. Heb. עִם חֶסֶד עָשָׂה, Gen.21:23, al.), Luk.10:37, Jas.2:13 3:17. __2. Of God: Luk.1:50, 54 1:58, Rom.15:9, Eph.2:4, 2Ti.1:16 1:18, Tit.3:5, Heb.4:16, 1Pe.1:3; esp. in benedictions, Gal.6:16, 1Ti.1:2, 2Ti.1:2, 2Jn.3, Ju 2; σκευὴ ἐλέους, Rom.9:23; σπλάγχνα ἐλέους, Luk.1:78; ποιεῖν ἔ. (see supr.), Luk.1:72; τ. ὑμετέρῳ ἐλέει, Rom.11:31. __3. Of Christ: Ju 21.† SYN.: οἰκτιρμός (see: ἐλεέω) (AS)

Usage: Occurs in 27 NT verses. KJV: (+ tender) mercy See also: 1 Peter 1:3; Luke 1:50; Hebrews 4:16.

α hos, hē G3739 "which" Rel-APN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

προητοιμασεν proetoimazō G4282 "to prepare" Verb-AAI-3S

This word means to prepare something in advance, like in Romans 9:23 where God prepares people for a special purpose. It's about getting things ready beforehand, often used for spiritual preparation.

Definition: προ-ετοιμάζω [in LXX: Isa.28:24 B, Wis.9:8 * ;] to prepare before: with accusative of thing(s), Rom.9:23 (οἱς for ἅ by attraction), Eph.2:10.† (AS)

Usage: Occurs in 2 NT verses. KJV: ordain before, prepare afore See also: Ephesians 2:10; Romans 9:23.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

δοξαν doxa G1391 "glory" Noun-ASF

Usage: Occurs in 151 NT verses. KJV: dignity, glory(-ious), honour, praise, worship See also: 1 Corinthians 2:7; John 7:18; 1 Peter 1:7.

Study Notes — Romans 9:23

Show Verse Quote Highlights

Context
Cross References
Romans 9:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 9:23
Jamieson-Fausset-Brown on Romans 9:23
Matthew Poole's Commentary on Romans 9:23
Trapp's Commentary on Romans 9:23
Ellicott's Commentary on Romans 9:23
Adam Clarke's Commentary on Romans 9:23
Cambridge Bible on Romans 9:23
Whedon's Commentary on Romans 9:23
Sermons on Romans 9:23

Context — God’s Sovereign Choice

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? 22What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?

23What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—

24including us, whom He has called not only from the Jews, but also from the Gentiles? 25As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”

Cross References

	Reference	Text (BSB)
1	Romans 2:4	Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?
2	1 Peter 1:2–5	according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance. Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you, who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.
3	Colossians 1:27	To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.
4	Ephesians 3:16	I ask that out of the riches of His glory He may strengthen you with power through His Spirit in your inner being,
5	Ephesians 2:10	For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.
6	Romans 5:20–21	The law came in so that the trespass would increase; but where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
7	Romans 8:29	For those God foreknew, He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers.
8	Ephesians 1:18	I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints,
9	2 Timothy 2:21	So if anyone cleanses himself of what is unfit, he will be a vessel for honor: sanctified, useful to the Master, and prepared for every good work.
10	Ephesians 1:6–8	to the praise of His glorious grace, which He has freely given us in the Beloved One. In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding.

Romans 9:23 Summary

[This verse means that God has a special plan to bring glory to Himself through the lives of believers, whom He has chosen and prepared in advance for this purpose, as seen in Romans 9:23 and Ephesians 1:4-6. He wants to show the world the riches of His glory, which is His love, kindness, and goodness, and He does this through the lives of those who trust in Him, as seen in Psalm 19:1 and Isaiah 43:7. By trusting in God and following His plan, we can bring glory to Him and experience the riches of His mercy and love, as seen in John 17:22 and 2 Corinthians 4:17. As we surrender to God's plan, we can see His glory and mercy at work in our lives, just as the Psalmist says in Psalm 23:3, 'He guides me in the paths of righteousness for His name's sake.']

Frequently Asked Questions

What does it mean that God prepared vessels of mercy in advance for glory?

According to Romans 9:23, God prepared these vessels, which refers to believers, in advance for glory, meaning He had a plan to bring them to salvation and ultimately to glory in Heaven, as seen in John 17:24 and 2 Corinthians 4:17.

How does God's mercy relate to His glory?

God's mercy is a demonstration of His glory, as it showcases His love, kindness, and goodness, as seen in Exodus 34:6 and Psalm 23:3, and in Romans 9:23, we see that He wants to make the riches of His glory known to the vessels of His mercy.

What is the purpose of God making the riches of His glory known to the vessels of mercy?

The purpose is to bring glory to Himself and to demonstrate His love and kindness to those He has chosen, as seen in Ephesians 1:4-6 and 1 Peter 2:9, and in Romans 9:23, we see that this is a key aspect of His plan to bring believers to glory.

How does this verse relate to the concept of predestination?

This verse suggests that God has predestined certain individuals to be vessels of mercy, which is a concept also seen in Ephesians 1:4-5 and Romans 8:29-30, where we see that God has chosen believers before the foundation of the world to be holy and blameless in His sight.

Reflection Questions

What does it mean to you that God has prepared you in advance for glory, and how does this truth impact your daily life?
How have you experienced God's mercy in your life, and how can you share this with others to bring glory to Him?
What are some ways that you can surrender to God's plan and purpose for your life, just as the vessels of mercy have been prepared in advance for glory?
How can you use your life to make the riches of God's glory known to others, just as He has made them known to you?

Gill's Exposition on Romans 9:23

And that he might make known the riches of his glory,.... That is, his glorious riches, the perfections of his nature, his love, grace, and mercy, his wisdom, power, faithfulness, justice, and

Jamieson-Fausset-Brown on Romans 9:23

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, And that he might make known the riches of his glory on the vessels of mercy.

Matthew Poole's Commentary on Romans 9:23

q.d. Again, on the other side, what hast thou to say, if he proceed more mercifully with others? Seeing: 1. He thereby manifesteth the riches of his glory, or his glorious grace; and seeing: 2. They are vessels of mercy, which he had afore prepared unto glory; i.e. he had done it by election from eternity, and by regeneration and sanctification of the Spirit in time. He speaks here of two sorts of vessels, some of wrath, and some of mercy, as he had before spoken of vessels of honour, and of dishonour. Concerning the latter, he speaks passively, that they are fitted to destruction: see . Concerning the former, he speaks actively, that God hath prepared them unto glory.

Trapp's Commentary on Romans 9:23

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Ver. 23. And that he might] He rejected some, that his mercy might the more appear in the election of others. The riches of his glory] That is, of his mercy wherein he principally glorieth, and for the which he is most of all glorified.

Ellicott's Commentary on Romans 9:23

(22-29) These verses supply the concluding section of the vindication. All this scheme of God’s dealings, apparently so severe, is really most merciful. To those who really deserved His wrath, He showed longsuffering. While for us who now believe, Gentiles as well as Jews, He had mercy and glory in store. But in both cases the final result was strictly in accordance with prophecy. Hosea had foretold the admission of the Gentiles. Isaiah the exclusion of the greater part of the Jews.

Adam Clarke's Commentary on Romans 9:23

Verse 23. And that he might make known] God endured with much long-suffering the vessels of wrath: 1. To show his wrath, and to make his power known. And also, 2. That he might make known the riches of his glory on the vessels of mercy. Which he had afore prepared unto glory] The Jews were fitted for destruction long before; but the fittest time to destroy them was after he had prepared the believing Gentiles unto glory. For the rod of the Messiah's strength was to be sent out of Zion, Psalms 110:2. The Jewish nation was to supply the first preachers of the Gospel, and from Jerusalem their sound was to go forth into all the earth. Therefore the Jewish state, notwithstanding its corruptions, was to be preserved till the Messiah came, and even till the Gospel preached by the apostles had taken deep root in the Gentile world. Another thing which rendered the time when the Jewish polity was overthrown the most proper, was this, because then the immediate occasion of it was the extensiveness of the Divine grace. They would not have the Gentiles admitted into the Church of God; but contradicted, and blasphemed, and rejected the Lord that bought them: thus, then, the extensiveness of the Divine grace occasioned their infidelity, Romans 9:33; Romans 10:3; Romans 11:11; Romans 11:12; Romans 11:15; Romans 11:28; Romans 11:30. Thus the Jews were diminished by that abundance of grace which has enriched the Gentiles. And so the grace of God was illustrated; or, so God made known the riches of his glory on the vessels of mercy-the apostles and primitive believers among the Jews, and the Gentile world, which received the Gospel by the preaching of the apostles and their successors.

Cambridge Bible on Romans 9:23

23. and that he might] Some such clause as “so acted,” or better, “so had patience,” must be mentally supplied. The idea of the patience of God seems to attach here to both parts of the statement: so far from acting in haste, He bore both with the persistent rebellion of the lost, and with the once equal rebellion, and then frequent failures, of the saved.the riches of his glory] Same word as Ephesians 1:18; Ephesians 3:16; Colossians 1:27; (in the last two places, however, the reference is different from that here). For comment, see Romans 8:18. The “glory” of God here is the bliss and exaltation in eternity which He will give to His saints. In that better life His endless “riches” of blessing will be evermore “made known” among the glorified, by being evermore conferred on them. For similar phrases, see Romans 2:4, Romans 11:33; Ephesians 1:7; Ephesians 2:7; Ephesians 3:8; Philippians 4:19.on] See on Romans 8:18, last note.afore prepared] By the Divine process traced Romans 8:29-30. See also note above, Romans 9:22, on “fitted.”

Whedon's Commentary on Romans 9:23

23. Make known—Reveal in living instances. Riches—A beautiful term. These obedient vessels of mercy are filled up and laden with the very affluence of glory.

Sermons on Romans 9:23

	Sermon	Description
	The King and the Kingdom by Stephen Kaung	In this sermon, the speaker emphasizes the importance of understanding the nature of the kingdom of God by knowing the character of the king. The character of the king is demonstra
	Unsearchable Riches of Christ - Part 6 by T. Austin-Sparks	In this sermon, the preacher discusses the story of Peter's imprisonment and miraculous escape as an example of how God's glory is revealed in times of tribulation and suffering. T
	Only Those Prepared Here by Thomas Shepard	Thomas Shepard preaches about the importance of being ready and prepared in this life for Christ to enjoy eternal communion with Him. He emphasizes that men are naturally unfit for
	God's Great Name, the Ground and Reason of Saving Great Sinners by Ralph Erskine	Ralph Erskine emphasizes that God's salvation of sinners is fundamentally for His own name's sake, rather than for any merit on the part of the sinners themselves. He explains that
	Undivided Attention by Miles J. Stanford	Miles J. Stanford preaches about the importance of not forgetting the Lord our God, emphasizing that as recipients of His favor, we must be vigilant not to turn our focus from God
	The Glory to Come by Horatius Bonar	Horatius Bonar emphasizes that a person's true life and history begin at conversion, marking the transition from a life without a story to one filled with divine significance. He i
	The Many-Sided Riches of God's Grace in Jesus Christ by T. Austin-Sparks	T. Austin-Sparks emphasizes the many-sided riches of God's grace as depicted in Revelation 21:19, where the foundations of the city are adorned with precious stones. He illustrates