Early Church Fathers Scripture Index : Texts
Romans 9:20
There are 19 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 550, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Earthy Material of Which Flesh is Created Wonderfully Improved by God's Manipulation. By the Addition of the Soul in Man's Constitution It Became the Chief Work in the Creation. (HTML)
CCEL Footnote 7335 (In-Text, Margin)
... living soul by the inbreathing of God—by the breath indeed which was capable of hardening clay into another substance, as into some earthenware, so now into flesh. In the same way the potter, too, has it in his power, by tempering the blast of his fire, to modify his clayey material into a stiffer one, and to mould one form after another more beautiful than the original substance, and now possessing both a kind and name of its own. For although the Scripture says, “Shall the clay say to the potter?”[Romans 9:20] that is, Shall man contend with God? although the apostle speaks of “earthen vessels” he refers to man, who was originally clay. And the vessel is the flesh, because this was made of clay by the breath of the divine afflatus; ...
Ante-Nicene Fathers, Volume 4, page 324, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Latin of Rufinus: On the Freedom of the Will. (HTML)
20. But with respect to the declaration of the apostle, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? 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? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:18-21] Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to ...
Ante-Nicene Fathers, Volume 4, page 308, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Greek: On the Freedom of the Will, With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. (HTML)
... will and to do are of God;” “that God hath mercy upon whom He will have mercy, and whom He will He hardeneth. Thou wilt say then, Why doth He yet find fault? For who hath resisted His will?” “The per suasion is of Him that calleth, and not of us.” “Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:20-21] Now these passages are sufficient of themselves to trouble the multitude, as if man were not possessed of free-will, but as if it were God who saves and destroys whom He will.
Ante-Nicene Fathers, Volume 4, page 324, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Greek: On the Freedom of the Will, With an Explanation and Interpretation of Those Statements of Scripture Which Appear to Nullify It. (HTML)
... possessed of freedom of will, in which, objecting against himself, he says, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? 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? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:18-21] For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 269, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
As God’s Mercy is Free, So His Judgments are Just, and Cannot Be Gainsaid. (HTML)
CCEL Footnote 1289 (In-Text, Margin)
... fault? for who hath resisted His will?” as if a man ought not to be blamed for being bad, because God hath mercy on whom He will have mercy, and whom He will He hardeneth, God forbid that we should be ashamed to answer as we see the apostle answered: “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? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?”[Romans 9:20-21] Now some foolish people, think that in this place the apostle had no answer to give; and for want of a reason to render, rebuked the presumption of his interrogator. But there is great weight in this saying: “Nay, but, O man, who art thou?” and in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 123, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Acts or Disputation Against Fortunatus the Manichæan. (HTML)
Disputation of the Second Day. (HTML)
CCEL Footnote 260 (In-Text, Margin)
said: It is inquired of us, if evil cannot injure God, wherefore the soul was sent hither, or for what reason was it mingled with the world? Which is manifest in what the apostle says: "Shall the thing formed say to him that formed it, why hast thou formed me thus?"[Romans 9:20] If therefore this cause must be pleaded, He must be asked, why He sent the soul, no necessity compelling Him. But if there was necessity for sending the soul, of right is there also the will of liberating it.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 296, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Why God Proceeds to Create Human Beings, Who He Knows Will Be Born in Sin. (HTML)
CCEL Footnote 2263 (In-Text, Margin)
... make known the riches of His glory towards the vessels of mercy. Let, then, this objector go and contest the point against the apostle, whose words I use; nay, against the very Potter, whom the apostle forbids us answering again, in the well-known words: “Who art thou, O man, that repliest against God! Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”[Romans 9:20-21] Well now, will this man contend that the vessels of wrath are not under the dominion of the devil? or else, because they are under this dominion, are they made by another creator than He who makes the vessels of mercy? Or does He make them of other ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 423, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
Why God Makes of Some Sheep, Others Not. (HTML)
CCEL Footnote 2829 (In-Text, Margin)
But wherefore does God make these men sheep, and those not, since with Him there is no acceptance of persons? This is the very question which the blessed apostle thus answers to those who propose it with more curiosity than propriety, “O man, who art thou that repliest against God? Does the thing formed say to him that formed it, Wherefore hast thou made me thus?”[Romans 9:20] This is the very question which belongs to that depth desiring to look into which the same apostle was in a certain measure terrified, and exclaimed, “Oh the depth of the riches of the wisdom and the knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who has known the mind of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 478, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Why Perseverance Should Be Given to One and Not Another is Inscrutable. (HTML)
CCEL Footnote 3302 (In-Text, Margin)
Here, if I am asked why God should not have given them perseverance to whom He gave that love by which they might live Christianly, I answer that I do not know. For I do not speak arrogantly, but with acknowledgment of my small measure, when I hear the apostle saying, “O man, who art thou that repliest against God?”[Romans 9:20] and, “O the depth of the riches of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways untraceable!” So far, therefore, as He condescends to manifest His judgments to us, let us give thanks; but so far as He thinks fit to conceal them, let us not murmur against His counsel, but believe that this also is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 506, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Why the Gift of Faith is Not Given to All. (HTML)
CCEL Footnote 3482 (In-Text, Margin)
... Whence it is plain that it is a great grace for many to be delivered, and to acknowledge in those that are not delivered what would be due to themselves; so that he that glorieth may glory not in his own merits, which he sees to be equalled in those that are condemned, but in the Lord. But why He delivers one rather than another,—“His judgments are unsearchable, and His ways past finding out.” For it is better in this case for us to hear or to say, “O man, who art thou that repliest against God?”[Romans 9:20] than to dare to speak as if we could know what He has chosen to be kept secret. Since, moreover, He could not will anything unrighteous.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 531, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Why is Not Grace Given According to Merit? (HTML)
CCEL Footnote 3592 (In-Text, Margin)
But “why,” says one, “is not the grace of God given according to men’s merits?” I answer, Because God is merciful. “Why, then,” it is asked, “is it not given to all?” And here I reply, Because God is a Judge.[Romans 9:20] And thus grace is given by Him freely; and by His righteous judgment it is shown in some what grace confers on those to whom it is given. Let us not then be ungrateful, that according to the good pleasure of His will a merciful God delivers so many to the praise of the glory of His grace from such deserved perdition; as, if He should deliver no one therefrom, He would not be unrighteous. Let ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 531, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
The Difficulty of the Distinction Made in the Choice of One and the Rejection of Another. (HTML)
CCEL Footnote 3594 (In-Text, Margin)
... both these classes, indeed, are among the good. Nevertheless, so far as it concerns justice and grace, it may be truly said to the guilty who is condemned, also concerning the guilty who is delivered, “Take what thine is, and go thy way;” “I will give unto this one that which is not due;” “Is it not lawful for me to do what I will? is thine eye evil because I am good?” And how if he should say, “Why not to me also?” He will hear, and with reason, “Who art thou, O man, that repliest against God?”[Romans 9:20] And although assuredly in the one case you see a most benignant benefactor, and in your own case a most righteous exactor, in neither case do you behold an unjust God. For although He would be righteous even if He were to punish both, he who is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 537, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Augustin Claims the Right to Grow in Knowledge. (HTML)
CCEL Footnote 3621 (In-Text, Margin)
... into the world, and death by sin, and so death passed upon all men,” cannot be rightly understood in any other manner; nor from that eternal death which is most righteously repaid to sin does any deliver any one, small or great, save He who, for the sake of remitting our sins, both original and personal, died without any sin of His own, either original or personal. But why some rather than others? Again and again we say, and do not shrink from it, “O man, who art thou that repliest against God?”[Romans 9:20] “His judgments are unsearchable, and His ways past finding out.” And let us add this, “Seek not out the things that are too high for thee, and search not the things that are above thy strength.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 201, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Hour of the Lord’s Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the ‘Third’ Hour and the ‘Sixth.’ (HTML)
CCEL Footnote 1413 (In-Text, Margin)
... for these things?” —that is to say, who is sufficient to comprehend how righteously that is done? The Lord Himself expresses the same when He says, “I am come that they which see not might see, and that they which see might be made blind.” For it is in the depth of the riches of the knowledge and wisdom of God that it comes to pass that of the same lump one vessel is made unto honour, and another unto dishonour. And to flesh and blood it is said, “O man, who art thou that repliest against God?”[Romans 9:20] Who, then, knows the mind of the Lord in the matter now under consideration? or who hath been His counsellor, where He has in such wise ruled the hearts of these evangelists in their recollections, and has raised them to so commanding a position of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 256, footnote 13 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2444 (In-Text, Margin)
... humbleth with power, that man He exalteth in mercy. “For if God, willing to show wrath and to prove His power, hath in much patience borne with the vessels of wrath, which have been perfected unto perdition” —thou hast heard of power: inquire for mercy—“and that He might make known,” He saith, “His riches unto the vessels of mercy.” It belongeth therefore to His power to condemn unjust men. And to Him who would say, What hast thou done? “For thou, O man, who art thou that should make answer to God?”[Romans 9:20] Fear therefore and tremble at His power: but hope for His mercy. The devil is a sort of power; ofttimes however he wisheth to hurt, and is not able, because that power is under power. For if the devil could hurt as much as he would; no one of just ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 278, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3858 (In-Text, Margin)
... would, I do not; the evil which I would not, that I do.” What necessity fetters his will? What compulsion commands him to do what he dislikes? And why must he do not what he wishes but what he dislikes and does not wish? He will answer you thus: “nay, but, O man, who art thou that repliest against God? Shall the thing formed say unto him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour?”[Romans 9:20-21] Bring a yet graver charge against God and ask Him why, when Esau and Jacob were still in the womb, He said: “Jacob have I loved, but Esau have I hated.” Accuse Him of injustice because, when Achan the son of Carmi stole part of the spoil of Jericho, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 465, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5256 (In-Text, Margin)
... who hath been His counsellor?” Your questions are such as he elsewhere describes: “But foolish and ignorant questioning avoid, knowing that they gender strifes.” And in Ecclesiastes (a book concerning which there can be no doubt) we read, “I said, I will be wise, but it was far from me. That which is exceeding deep, who can find it out?” You ask me to tell you why the potter makes one vessel to honour, another to dishonour, and will not be satisfied with Paul, who replies on behalf of his Lord,[Romans 9:20] “O man, who art thou that repliest against God?”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 114, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XVI. The Holy Spirit is that large river by which the mystical Jerusalem is watered. It is equal to its Fount, that is, the Father and the Son, as is signified in holy Scripture. St. Ambrose himself thirsts for that water, and warns us that in order to preserve it within us, we must avoid the devil, lust, and heresy, since our vessels are frail, and that broken cisterns must be forsaken, that after the example of the Samaritan woman and of the patriarchs we may find the water of the Lord. (HTML)
... the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy vesture of the Church with their impiety, and desiring to separate the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spilt if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in any one’s vessel. We are but of common clay, we quickly feel vices. But no one says to the potter, “Why hast Thou made me thus?”[Romans 9:20] For though our vessel be but common, yet one is in honour, another in dishonour. Do not then lay open thy pool, dig not with vices and crimes, lest any one say: “He hath opened a pool and digged it, and is fallen into the pit which he made.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 605, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter II. He meets the objection taken from these words: No one gave birth to one who had existed before her. (HTML)
... if only God gave the word, bear things much older than themselves. For even food and drink, if it were God’s will, could be turned into the fœtus and offspring: and even water, which has been flowing from the beginning of things, and which all living creatures use, could, if God gave the word, be made a body in the womb, and have birth given to it. For who can set a limit to divine works, or circumscribe Divine Providence? or who (to use the words of Scripture) can say to Him “What doest thou?”[Romans 9:20] If you deny that God can do all things, then deny, that, when God was born, one older than Mary could be born of her. But if there is nothing impossible with God, why do you bring as an objection against His coming an impossibility, when you know ...