Romans 9 19

Romans 9:19 kjv

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Romans 9:19 nkjv

You will say to me then, "Why does He still find fault? For who has resisted His will?"

Romans 9:19 niv

One of you will say to me: "Then why does God still blame us? For who is able to resist his will?"

Romans 9:19 esv

You will say to me then, "Why does he still find fault? For who can resist his will?"

Romans 9:19 nlt

Well then, you might say, "Why does God blame people for not responding? Haven't they simply done what he makes them do?"

Romans 9 verses

Romans 9 19 Meaning

Romans 9:19 asks a rhetorical question: "You will say to me, then, 'Why does God still find fault? For who resists his will?'" This verse reflects a common objection or a perceived dilemma arising from the preceding discussion on God's sovereign choice. It probes the apparent tension between human responsibility and divine predestination. The verse implies that if God has predetermined everything, including our actions and choices, then it seems unjust or illogical for Him to hold individuals accountable or "find fault" with them.

Romans 9 19 Context

In Romans chapter 9, Paul addresses the apparent paradox of God's sovereign election in light of Israel's rejection of Jesus. He uses examples like Jacob and Esau, and Pharaoh, to illustrate God's right to choose. The chapter's focus is on God's unfettered freedom in election, demonstrating that His choices are not based on human merit or actions. Romans 9:19 arises directly from this argument, posing the inevitable question that such divine sovereignty would raise in the minds of his readers: if God controls all outcomes, how can He justly hold anyone responsible? Paul is dealing with the theological implications of God's predetermination for human accountability and divine justice, particularly concerning the nation of Israel and the inclusion of Gentiles.

Romans 9 19 Word Analysis

• Ereūeis (ἐρεῖς)

  • "You will say" or "You will ask." This is the future indicative of the verb ereō (ἐρέω), meaning to say, speak, or ask. It signifies a direct rhetorical question or objection that Paul anticipates from his audience.

• oun (οὖν)

  • "Then," "therefore," "consequently." A conjunction indicating a logical conclusion or inference. It connects the rhetorical question to the preceding verses, showing it as a natural follow-up to the assertion of God's sovereign hardening.

• Ti (τί)

  • "Why?" An interrogative pronoun.

• eti (ἔτι)

  • "Still," "yet," "besides." It suggests persistence or continuation. Here, it implies that despite the previously stated actions of God, He continues to hold people responsible.

• Memptai (μέμψεται)

  • "Find fault," "blame." From the verb memphomai (μέμφομαι), meaning to find fault with, blame, or censure. It points to divine accusation or disapproval.

• Kai (καὶ)

  • "And," "also." A coordinating conjunction.

• Tis (τίς)

  • "Who?" An interrogative pronoun.

• antiKeitai (ἀντίκειται)

  • "Resists," "opposes." From the verb antikeimai (ἀντίκειμαι), meaning to be set against, to oppose, to resist. It describes someone acting contrary to the will of another.

• tou Thelēmatos Autou (τοῦ θελήματος αὐτοῦ)

  • "His will." Tou (τοῦ) is the genitive article for the masculine singular noun thelēma (θέλημα), meaning will, purpose, desire, or volition. Autou (αὐτοῦ) is the genitive pronoun for "him" or "his." This phrase refers to the will of God.

Words Group Analysis:

• "Why does God still find fault? For who resists His will?"
  • This entire phrase represents a challenge to the justice of God if His sovereign will is unchangeable and predetermined. The objection stems from the assumption that God's will necessitates absolute human obedience and that resistance implies fault that God Himself has enabled or decreed. The connection between God's will and human compliance is central to the perceived dilemma.

Romans 9 19 Bonus Section

The objection posed in Romans 9:19 is a classic expression of the problem of evil and free will, often debated in theology. It prompts deeper exploration into the nature of God's sovereignty, His relationship with human freedom, and the doctrine of predestination. Understanding this verse necessitates a comprehensive view of Paul's argument, which moves from God's sovereign right in election (Jacob and Esau, Pharaoh) to the broader scope of God's mercy extending to Gentiles through Christ. The ultimate response Paul offers is not to deny God's sovereignty, but to affirm it in the context of His wisdom, justice, and ultimate good purpose, urging believers to trust His inscrutable ways and to recognize their own position as creatures responsible to the Creator.

Romans 9 19 Commentary

This verse articulates a fundamental challenge to divine sovereignty: if God is in complete control, determining who receives mercy and who is hardened, then how can He justly blame individuals for resisting His will? The objection seems to arise from a deterministic viewpoint that might interpret "hardening" as absolute compulsion, thereby negating free will and, consequently, responsibility. However, this question does not invalidate God's sovereignty but rather highlights a complex theological issue that requires careful consideration. The Bible consistently presents both God's absolute sovereignty and human accountability. For instance, God’s foreknowledge and predestination are not presented as mechanisms that excuse human sin but as part of His plan. The focus is on God's sovereign right as the potter over the clay (Rom 9:20-21), demonstrating His freedom to dispose of His creation according to His purposes. The subsequent verses in Romans address this objection by emphasizing God’s right as the Creator and by distinguishing between different ways God exercises His will and judgment.