Romans 9:19
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?

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

Contemporary English Version
Someone may ask, "How can God blame us, if he makes us behave in the way he wants us to?"

Good News Translation
But one of you will say to me, "If this is so, how can God find fault with anyone? Who can resist God's 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 said, "O LORD, God of our fathers, are You not the God who is in heaven, and do You not rule over all the kingdoms of the nations? Power and might are in Your hand, and no one can stand against You.

Job 9:12
If He snatches away, who can hinder Him? Who can say to Him, 'What are You doing?'

Isaiah 29:16
You have turned things upside down, as if the potter were regarded as clay. Shall what is formed say to him who formed it, "He did not make me"? Can the pottery say of the potter, "He has no understanding"?

Daniel 4:35
All the peoples of the earth are counted as nothing, and He does as He pleases with the army of heaven and the peoples of the earth. There is no one who can restrain 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?

Thou.

Romans 3:8
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

1 Corinthians 15:12,35
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? …

James 1:13
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

Why doth.

Romans 3:5-7
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) …

Genesis 50:20
But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

2 Chronicles 20:6
And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?







Lexicon
One of you will say
Ἐρεῖς (Ereis)
Verb - Future Indicative Active - 2nd Person Singular
Strong's Greek 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

to me,
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

“Then
οὖν (oun)
Conjunction
Strong's Greek 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

why
Τί (Ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

does [God] still find fault?
μέμφεται (memphetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 3201: To blame, censure, find fault. Middle voice of an apparently primary verb; to blame.

For
γὰρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

who
τίς (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

can resist
ἀνθέστηκεν (anthestēken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's Greek 436: To set against; I withstand, resist, oppose. From anti and histemi; to stand against, i.e. Oppose.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

will?”
βουλήματι (boulēmati)
Noun - Dative Neuter Singular
Strong's Greek 1013: Will, counsel, purpose. From boulomai; a resolve.
(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. 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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