| Geneva Study Bible And that he might make known the {z} riches of his glory on the vessels of mercy, which he had afore prepared unto glory, (z) The unmeasurable and marvellous greatness. People's New Testament 9:23 And that he might make known the riches of his glory. What if God endured vessels fitted for destruction, was there wrong in this? (Ro 9:22). What if he thus made known the riches of his glory on vessels of mercy, was there wrong in this? The vessels of mercy. Both Gentile and Jewish believers. Which he had afore prepared unto glory. The preparation referred to is not that of individuals for eternal life, but the preparation made was to save the Gentiles as well as Jews. Ro 9:24 shows what is meant. Wesley's Notes 9:23 That he might make known - What if by showing such longsuffering even to the vessels of wrath, he did the more abundantly show the greatness of his glorious goodness, wisdom, and power, on the vessels of mercy; on those whom he had himself, by his grace, prepared for glory. Is this any injustice? Jamieson-Fausset-Brown Bible Commentary 23. And that he might make known the riches of his glory on the vessels of mercy-that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners." Matthew Henry's Concise Commentary 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. | 
