Romans 9 20

Romans 9:20 kjv

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

Romans 9:20 nkjv

But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?"

Romans 9:20 niv

But who are you, a human being, to talk back to God? "Shall what is formed say to the one who formed it, 'Why did you make me like this?'?"

Romans 9:20 esv

But who are you, O man, to answer back to God? Will what is molded say to its molder, "Why have you made me like this?"

Romans 9:20 nlt

No, don't say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, "Why have you made me like this?"

Romans 9 verses

Romans 9 20 Meaning

Paul rhetorically questions the absolute right of humanity to challenge God’s sovereign decisions in predestination. God, as the potter, has the absolute authority to fashion His creation, determining the vessel's purpose, whether for honor or dishonor.

Romans 9 20 Context

This verse is found in Romans chapter 9, where Paul is addressing the perceived failure of Israel to embrace Jesus as the Messiah. He delves into the doctrine of God's sovereignty, predestination, and election to explain God's overarching plan for salvation, which extends to Gentiles as well. The chapter addresses potential accusations of injustice against God. Romans 9:20 directly follows Paul’s analogy of the potter and the clay, which began in verse 19, further developing the argument regarding God’s absolute right and power in His dealings with humanity concerning salvation.

Romans 9 20 Word analysis

• thai de (G: δὲ, conj): But / And. Connects this statement to the preceding rhetorical question in verse 19, emphasizing contrast or consequence.
• anthropon (G: ἄνθρωπον, n-ams): Human being / Man. Refers to any person, highlighting the human perspective being addressed.
• tis (G: τίς, pron-nfm): Who / anyone. A general interrogative pronoun, used rhetorically here to imply "no one."
• erontai (G: ἐρεῖ, v-dfs+): Will say / Shall say. Future indicative of lego (to speak, say). This expresses the potential human objection.
• plassoanti (G: πλάττοντι, v-dppams): The one forming / The potter. Dative present passive participle of plasso (to mold, form). Refers to God, the creator, in the role of a potter.
• autoi (G: αὐτῷ, pron-dpsm): To him / To it. Dative personal pronoun, referring back to the one forming (the potter).
• ti (G: τί, adv): Why / Wherefore. An interrogative adverb, introducing the reason for the objection.
• houtos (G: οὕτως, adv): Thus / So. Indicates the manner or way.
• apeplasqhn (G: ἀπέπλασμαι, v-perpgnm): Was I formed / Have I been formed. Perfect passive indicative of apoplasso (to form or mold). The perfect tense emphasizes the completed act of creation and its current state.
• houtos (G: οὕτως, adv): Thus / So. Similar usage to the previous 'houtos,' emphasizing the manner of formation.

Words-group by words-group analysis:

• thai de anthropon tis erontai: "But who is man that he should say" or "Nay but, O man, who art thou that repliest against God?" The KJV rendition captures the strong rhetorical force, portraying a direct challenge from a human to the Creator. It sets up the core of Paul's argument: the impertinence of questioning God's will.
• plassoanti autoi: "to him that formed him," or "unto them that form." The singular form here is collective, representing any individual being questioned by God. The absolute power of the Creator over His creation is implied.
• ti houtos apeplasqhn: "Why was it fashioned so?" or "Why this form have I been made?" This captures the human critique of God’s sovereign decree, questioning the purpose or destiny assigned by God. It signifies a rejection of God's sovereign prerogative.

Romans 9 20 Bonus section

This imagery is deeply rooted in the Old Testament, notably in Isaiah 29:16 and Jeremiah 18:1-6, where God is depicted as the potter and Israel as His clay. Paul employs this well-understood prophetic imagery to address contemporary Jewish objections to God's dealings. The critique isn't that God creates individuals to be evil or damned by their nature from the outset (which would contradict God's nature), but rather that His sovereign purpose can allot different roles and destinies, including salvation for some (vessels of mercy) and judgment for others (vessels of wrath, though this doesn't preclude a choice on their part for such an outcome, but rather God's foreknowledge of their chosen path). The emphasis remains on God's absolute right as the Creator.

Romans 9 20 Commentary

The verse uses a potent analogy from everyday life in the ancient world—a potter shaping clay—to illustrate the relationship between God and humanity. Just as a potter has unquestionable authority over the clay, able to fashion one pot for honorable use and another for common use from the same lump, so God has the right to determine the destiny and role of individuals in His redemptive plan. This isn't about God arbitrarily creating people for damnation, but rather His sovereign right to choose and appoint people for specific purposes, which includes the gracious choice of salvation through Christ. Human beings, being His creation, do not possess the standing to question the Creator's choices regarding His creatures.

• Sovereignty in Election: God’s sovereign right to elect whom He will save is an essential aspect of His plan (John 15:16).
• Divine Prerogative: The potter's authority signifies God's ultimate authority as Creator over His creation, similar to a landlord's right over his property (Matt 20:15).
• Human Role: Humans are called to be vessels, shaped by God's hand for His purposes, not to question the Creator's blueprint (Eph 2:10).