Romans 9:19
Verse (Click for Chapter)
New International Version
One of you will say to me: "Then why does God still blame us? For who is able to resist his will?"

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

English Standard Version
You will say to me then, “Why does he still find fault? For who can resist his will?”

Berean Study Bible
One of you will say to me, "Then why does God still find fault? For who can resist His will?"

Berean Literal Bible
Then you will say to me, "Why then does He still find fault? For who is resisting His purpose?"

New American Standard Bible
You will say to me then, "Why does He still find fault? For who resists His will?"

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

Holman Christian Standard Bible
You will say to me, therefore, "Why then does He still find fault? For who can resist His will?"

International Standard Version
You may ask me, "Then why does God still find fault with anybody? For who can resist his will?"

NET Bible
You will say to me then, "Why does he still find fault? For who has ever resisted his will?"

New Heart English Bible
You will say then to me, "Why does he still find fault? For who withstands his will?"

Aramaic Bible in Plain English
Doubtless you will say, “Why does he find fault, for who stands against his will?”

GOD'S WORD® Translation
You may ask me, "Why does God still find fault with anyone? Who can resist whatever God wants to do?"

New American Standard 1977
You will say to me then, “Why does He still find fault? For who resists His will?”

Jubilee Bible 2000
Thou wilt say then unto me, Why does he become angry? For who shall resist his will?

King James 2000 Bible
You will say then unto me, Why does he yet find fault? For who has resisted his will?

American King James Version
You will say then to me, Why does he yet find fault? For who has resisted his will?

American Standard Version
Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?

Douay-Rheims Bible
Thou wilt say therefore to me: Why doth he then find fault? for who resisteth his will?

Darby Bible Translation
Thou wilt say to me then, Why does he yet find fault? for who resists his purpose?

English Revised Version
Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?

Webster's Bible Translation
Thou wilt say then to me, Why doth he yet find fault? for who hath resisted his will?

Weymouth New Testament
"Why then does God still find fault?" you will ask; "for who is resisting His will?"

World English Bible
You will say then to me, "Why does he still find fault? For who withstands his will?"

Young's Literal Translation
Thou wilt say, then, to me, 'Why yet doth He find fault? for His counsel who hath resisted?'
Study Bible
The Calling of the Gentiles
18Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden. 19One of you will say to me, “Then why does God still find fault? For who can resist His will?” 20But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why have you made me like this?”…
Cross References
2 Chronicles 20:6
and he said, "O LORD, the God of our fathers, are You not God in the heavens? And are You not ruler over all the kingdoms of the nations? Power and might are in Your hand so that no one can stand against You.

Job 9:12
"Were He to snatch away, who could restrain Him? Who could say to Him, 'What are You doing?'

Isaiah 29:16
You turn things around! Shall the potter be considered as equal with the clay, That what is made would say to its maker, "He did not make me"; Or what is formed say to him who formed it, "He has no understanding "?

Daniel 4:35
"All the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And among the inhabitants of earth; And no one can ward off His hand Or say to Him, 'What have You done?'

Romans 3:7
However, if my falsehood accentuates God's truthfulness, to the increase of His glory, why am I still condemned as a sinner?

Romans 11:19
You will say then, "Branches were broken off so that I could be grafted in."

1 Corinthians 15:35
But someone will ask, "How are the dead raised? With what kind of body will they come?"

James 2:18
But someone will say, "You have faith and I have deeds." Show me your faith without deeds, and I will show you my faith by my deeds.
Treasury of Scripture

You will say then to me, Why does he yet find fault? For who has resisted his will?


Romans 3:8 And not rather, (as we be slanderously reported, and as some affirm …

1 Corinthians 15:12,35 Now if Christ be preached that he rose from the dead, how say some …

James 1:13 Let no man say when he is tempted, I am tempted of God: for God cannot …

Why doth.

Romans 3:5-7 But if our unrighteousness commend the righteousness of God, what …

Genesis 50:20 But as for you, you thought evil against me; but God meant it to …

2 Chronicles 20:6 And said, O LORD God of our fathers, are not you God in heaven? and …

Job 9:12-15,19 Behold, he takes away, who can hinder him? who will say to him, What do you…

Job 23:13,14 But he is in one mind, and who can turn him? and what his soul desires, …

Psalm 76:10 Surely the wrath of man shall praise you: the remainder of wrath …

Isaiah 10:6,7 I will send him against an hypocritical nation, and against the people …

Isaiah 46:10,11 Declaring the end from the beginning, and from ancient times the …

Daniel 4:35 And all the inhabitants of the earth are reputed as nothing: and …

Mark 14:21 The Son of man indeed goes, as it is written of him…

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge …

Acts 4:27,28 For of a truth against your holy child Jesus, whom you have anointed, …

(19-21) These verses contain the third part of the vindication, which is based upon a possible extension of the objection. Not only might it seem as if this absolute choice and rejection was unjust in itself, but also unjust in its consequences. How can a man be blamed or punished, when his actions are determined for him? The Apostle meets this by a simple but emphatic assertion of the absolute and unquestionable prerogative of God over His creatures.

Verse 19. - Thou wilt say then unto me, Why doth he yet find fault? For who resisteth his will? Having shown that injustice cannot be imputed to God in hardening as well as having mercy on whom he will, the apostle now meets the supposed difficulty of understanding why men should be held guilty before God for but being as he wills them to be. It is immediately suggested by Pharaoh's case, which led to the conclusion, ὅν θέλει σκληρύνει; but the apostle foresees that an objection might be raised on this ground to his finding fault with the Jews for rejecting Christ, and them he especially has in view in what follows. It may be observed here that there is undoubtedly a difficulty to the human mind in reconciling theoretically Divine omnipotence with human free-will and responsibility. (On the general question, see notes on ch. 8.) St. Paul here, after his manner, does not attempt to solve the general problem, confining himself for the present to the Divine side of it. His answer, in vers. 20, 21, is simply to the effect that God has the absolute right as well as power to deal with his own creation as he pleases, and that man is in no position to "contend with the Almighty" (see Job 40:2). He brings in from the prophets the illustration of the potter's power and right over the clay, which he fashions and deals with as he chooses. It will be seen, however, as we go on, that this illustration by no means involves, as by some it has been supposed to do, the idea of rejection and condemnation irrespectively of desert. Thou wilt say then unto me,.... That is, thou wilt object to me; for this is another objection of the adversary, against the doctrine the apostle was advancing: and it is an objection of a mere natural man, of one given up to a reprobate mind, of an insolent hardened sinner; it discovers the enmity of the carnal mind to God; if is one of the high things that exalts itself against the knowledge of him; it is with a witness a stretching out of the hand against God, and strengthening a man's self against the Almighty; it is a running upon him, even upon the thick bosses of his bucklers; it carries in it the marks of ill nature, surliness, and rudeness, to the last degree:

why doth he yet find fault? The objector does not think fit to name the name of "God", or "the Lord", but calls him "he"; and a considerable emphasis lies upon the word "yet": what as if he should say, is he not content with the injustice he has already exercised, in passing by some, when he chose others; in leaving them to themselves, and hardening their hearts against him, and to go on in their own ways, which must unavoidably end in destruction; but after all this, is angry with them, finds fault with them, blames, accuses, and condemns them, for that which they cannot help; nay, for that which he himself wills? this is downright cruelty and tyranny. The objector seems to have a particular regard to the case of Pharaoh, the apostle had instanced in, when after God had declared that he had raised him up for this very purpose, to make known his power, and show forth his glory in all the world, still finds fault with him and says, "as yet exaltest thou thyself against my people, that thou wilt not let them go?" Exodus 9:17; and yet he himself had hardened his heart, and continued to harden his heart, that he might not let them go as yet; and when he had let them go, hardened his heart again to pursue after them, when he drowned him and his host in the Red sea; all which in this objection, is represented as unparalleled cruelty and unmercifulness; though it is not restrained to this particular case, but is designed to be applied to all other hardened persons; and to expose the unreasonableness of the divine proceedings, in hardening men at his pleasure; and then blaming them for acting as hardened ones, when he himself has made them so, and wills they should act in this manner:

for who hath resisted his will? This is said in support of the former, and means not God's will of command, which is always resisted more or less, by wicked men and devils; but his will of purpose, his counsels and decrees, which stand firm and sure, and can never be resisted, so as to be frustrated and made void. This the objector takes up, and improves against God; that since he hardens whom he will, and there is no resisting his will, the fault then can never lie in them who are hardened, and who act as such, but in God; and therefore it must be unreasonable in him to be angry with, blame, accuse, and condemn persons for being and doing that, which he himself wills them to be and do. Let the disputers of this world, the reasoners of the present age, come and see their own faces, and read the whole strength of their objections, in this wicked man's; and from whence we may be assured, that since the objections are the same, the doctrine must be the same that is objected to: and this we gain however by it, that the doctrines of particular and personal election and reprobation, were the doctrines of the apostle; since against no other, with any face, or under any pretence, could such an objection be formed: next follows the apostle's answer. 19. Thou shalt say then unto me, Why—"Why then" is the true reading.

doth he yet find fault? for who hath resisted—"Who resisteth"

his will?—that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."9:14-24 Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
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Alphabetical: blame does fault find For God He his me of One resists say still Then to us who why will you

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