This statement summarizes Paul"s point. In chapter1the apostle had spoken about the way God gives people over to their own evil desires as a form of punishment for their sins. This is how God hardens people"s hearts. In Pharaoh"s case we see this working out clearly. God was not unjust because He allowed the hardening process to continue. His justice demanded punishment. Similarly, a person may chose to drink poison or he may choose not to, but if he chooses to drink it, inevitable consequences will follow. [source][source][source]
"Neither here nor anywhere else is God said to harden anyone who had not first hardened himself." [1][source]
"God"s hardening, then, is an action that renders a person insensitive to God and his word and that, if not reversed, culminates in eternal damnation." [2][source]
"God"s hardening does not, then, cause spiritual insensitivity to the things of God; it maintains people in the state of sin that already characterizes them." [3][source]
". . . we say boldly, that a believer"s heart is not fully yielded to God until it accepts without question, and without demanding softening, this eighteenth verse." [4][source]
Paul did not mention the fact that Pharaoh hardened his own heart, which Moses stated in Exodus. Paul"s point was simply that God can freely and justly extend mercy or not extend mercy to those who deserve His judgment. [source][source][source]
"The reconciliation of God"s sovereignty and man"s responsibility is beyond our power. The Bible states and emphasizes both, and then leaves them. We shall be wise if we do the same." [5][source]
Context Summary
Romans 9:14-24 - The Righteousness Of God's Choices
God desires to do His best for every man. But, as in the case of Esau, who wantonly sold his birthright, and of Pharaoh, who turned all God's revelations into occasions of aggravated resistance and stronger revolt, the Heavenly Father is sometimes compelled to cast away those who might assist in the execution of His purposes, and use inferior vessels made from common clay. In the earlier part of the conflict with the proud Egyptian monarch, it is said that he hardened his heart, and afterward that God hardened it, Exodus 8:15; Exodus 10:20. To the froward God becomes froward; that is, the means that He takes to soften and save will harden, just as the sun which melts wax hardens clay.
The same power which was thwarted and resisted by the unbelief and stubbornness of the Chosen People, has taken up us Gentiles, who have had none of their advantages, and what wonderful mercy has He shown to us! Riches of glory on vessels of mercy! Romans 9:23. What an argument for us all not to resist the grace of God, which strives with us so earnestly and continually! God can make saints out of the most unlikely material. Let us see that He has full opportunity. [source]
Chapter Summary: Romans 9
1Paul is sorry for the Jews 7All of Abraham not of the promise 18God's sovereignty 25The calling of the Gentiles and rejecting of the Jews, foretold 32The cause of their stumbling
Hardeneth [σκληρύνει] Only here by Paul. See on hard, Matthew 25:24; see on Judges 1:14; see on James 3:4. Three words are used in the Hebrew to describe the hardening of Pharaoh's heart. The one which occurs most frequently, properly means to be strong, and therefore represents the hardness as foolhardiness, infatuated insensibility to danger. See Exodus href="/desk/?q=ex+8:15&sr=1">Exodus 8:15,Exodus 8:32; Exodus 9:34), and as produced by God (Exodus 4:21; Exodus 7:3; Exodus 9:12; Exodus 10:20,Exodus 10:27; Exodus 11:10). Paul here chooses the latter representation. [source]
Reverse Greek Commentary Search for Romans 9:18
Matthew 1:19Not willing [ἐβουλήθη] These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16,Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Acts 19:9But when some were hardened [ως δε τινες εσκληρυνοντο] Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8,Hebrews 3:13,Hebrews 3:15; Hebrews 4:7,Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
Romans 11:7Were blinded [ἐπωρώθησαν] Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth Romans 9:18. [source]
Hebrews 3:8Harden not [μὴ σκληρύνητε] In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Hebrews 3:8Harden not [μη σκληρυνητε] Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]
Greek Commentary for Romans 9:18
Pharaoh hardened his own heart also (Exodus 8:15, Exodus 8:32; Exodus 9:34), but God gives men up also (Romans 1:24, Romans 1:26, Romans 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See note on Acts 19:9. Only here in Paul. [source]
In a decretory sense. See on Matthew 1:19. [source]
Only here by Paul. See on hard, Matthew 25:24; see on Judges 1:14; see on James 3:4. Three words are used in the Hebrew to describe the hardening of Pharaoh's heart. The one which occurs most frequently, properly means to be strong, and therefore represents the hardness as foolhardiness, infatuated insensibility to danger. See Exodus href="/desk/?q=ex+8:15&sr=1">Exodus 8:15, Exodus 8:32; Exodus 9:34), and as produced by God (Exodus 4:21; Exodus 7:3; Exodus 9:12; Exodus 10:20, Exodus 10:27; Exodus 11:10). Paul here chooses the latter representation. [source]
Reverse Greek Commentary Search for Romans 9:18
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Imperfect passive of σκληρυνω sklērunō causative like hiphil in Hebrew, to make hard In lxx and Hippocrates and Galen (in medical writings). In N.T. only here and Romans 9:18 and Romans 9:4 times in Hebrews 3:8, Hebrews 3:13, Hebrews 3:15; Hebrews 4:7, Hebrews 4:8 quoting and referring to Psalm 95:8 about hardening the heart like a gristle. The inevitable reaction against Paul went on even in Ephesus though slowly. [source]
Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth Romans 9:18. [source]
In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard(see on Matthew 25:24; see on Judges 1:14); σκλψρότης hardness(Romans 2:5); σκληρύνειν toharden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardnessof heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked(Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardlypainfully (not in N.T.). [source]
Prohibition with μη mē and first aorist (ingressive) active subjunctive of σκληρυνω sklērunō late verb from σκληρος sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. As in the provocation Late compound from παραπικραινω parapikrainō late verb to embitter Like as in the day (του πειρασμου kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23. Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim. [source]