Romans 9:18

← Romans 9:17 Romans 9:19 →

Romans 9:18 in Multiple Translations

Berean Standard Bible BSB

Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.

King James Version KJV

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

American Standard Version ASV

So then he hath mercy on whom he will, and whom he will he hardeneth.

Bible in Basic English BBE

So then, at his pleasure he has mercy on a man, and at his pleasure he makes the heart hard.

Free Bible Version FBV

So God is merciful to those he wishes to be, and hardens the attitude of those he wants to.

Geneva Bible 1599 GNV

Therefore he hath mercie on whome he will, and whom he will, he hardeneth.

Young's Literal Translation YLT

so, then, to whom He willeth, He doth kindness, and to whom He willeth, He doth harden.

World English Bible WEB

So then, he has mercy on whom he desires, and he hardens whom he desires.

Noah Webster Bible WBS

Therefore he hath mercy on whom he will have mercy , and whom he will he hardeneth.

Douay-Rheims 1899 DRV

Therefore he hath mercy on whom he will; and whom he will, he hardeneth.

Translation for Translators T4T

So we conclude that God kindly helps the ones he wants to act kindly towards. But he makes stubborn the ones such as Pharaoh that he wants to make stubborn.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Romans 9:18

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 9:18 Interlinear (Deep Study)

BIB

GRK αρα ουν ον θελει ελεει ον δε θελει σκληρυνει

αρα ara G686 therefore Particle

ουν oun G3767 therefore/then Conj

ον hos, hē G3739 which Rel-ASM

θελει thelō G2309 to will/desire Verb-PAI-3S

ελεει eleeō G1653 to have mercy Verb-PAI-3S

ον hos, hē G3739 which Rel-ASM

δε de G1161 then Conj

θελει thelō G2309 to will/desire Verb-PAI-3S

σκληρυνει sklērunō G4645 to harden Verb-PAI-3S

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Romans 9:18

αρα ara G686 "therefore" Particle

This word means therefore, showing a conclusion is being made. It is used in Romans 7:21 and 1 Corinthians 15:18 to connect ideas. It helps readers understand the logical flow of thoughts.

Definition: ἄρα, illative particle, expressing a more subjective or informal inference than οὖν, then: prop. (as in cl.), the second word in the sentence, Rom.7:21 8:1, Gal.3:7; ἐπεὶ ἄρα, 1Co.7:14 (with another word between) 5:10; as the first word, Luk.11:48, Act.11:18, Rom.10:17, 1Co.15:18, 2Co.5:15 7:12, Heb.4:9; so prop. in apodosis after protasis with εἰ, Mat.12:28, Luk.11:20, Gal.2:21 3:29 5:11, Heb.12:8 (κενὸν ἄρα), 1Co.15:14; often in interrogations, direct and indirect, τίς (τί) ἄρα, Mat.18:1 19:25, 27 24:45, Mrk.4:41, Luk.1:66 8:25 12:42 22:23, Act.12:18; εἰ ἄρα, Mrk.11:13, Act.8:22; εἴπερ ἄρα, 1Co.15:15; οὐκ ἄρα, Act.21:38; μήτι ἄρα, 2Co.1:17; in strengthened forms, ἄρα γε, ἄραγε, Mat.7:20 17:26, Act.17:27, and more frequently ἄρα οὖν (Epp. Paul.), so then, Rom.5:18 7:3, 25 8:12 9:16, 18 14:19, Gal.6:10, Eph.2:19, 1Th.5:6, 2Th.2:15 (Bl., §77, 2; 78, 5; MM, see word).† (AS)

Usage: Occurs in 35 NT verses. KJV: haply, (what) manner (of man), no doubt, perhaps, so be, then, therefore, truly, wherefore See also: 1 Corinthians 5:10; Hebrews 4:9; Hebrews 12:8.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

ον hos, hē G3739 "which" Rel-ASM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

θελει thelō G2309 "to will/desire" Verb-PAI-3S

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

ελεει eleeō G1653 "to have mercy" Verb-PAI-3S

To have mercy or show compassion, like God does in Romans 9:16. It means to feel sorry for someone and want to help them.

Definition: ἐλεέω (in Rom.9:16, Ju 22, -άω, which see), -ῶ (ἔλεος), [in LXX (Hex, Pss, Pr) chiefly for חָנַן, also frequently in Proph. for רָחַם, etc. ;] to have pity or mercy on, to show mercy: absol., Rom.9:16 12:8; with accusative, Mat.9:27 15:22 17:15 18:33 20:30-31, Mrk.5:19 10:47-48, Luk.16:24 17:13 18:38-39 Rom.9:15, 18 11:32, Php.2:27, Ju 22. Pass., to have pity or mercy shown one (EV, obtain mercy): Mat.5:7, Rom.11:30-31, 1Co.7:25, 2Co.4:1, 1Ti.1:13 1:16, 1Pe.2:10.† (AS)

Usage: Occurs in 28 NT verses. KJV: have compassion (pity on), have (obtain, receive, shew) mercy (on) See also: 1 Corinthians 7:25; Matthew 9:27; 1 Peter 2:10.

ον hos, hē G3739 "which" Rel-ASM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

θελει thelō G2309 "to will/desire" Verb-PAI-3S

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

σκληρυνει sklērunō G4645 "to harden" Verb-PAI-3S

To harden means to make something stubborn or unyielding, like Pharaoh's heart in Romans 9:18. It can also mean to become hardened, as in Acts 19:9. This concept is key to understanding God's sovereignty and human free will.

Definition: σκληρύνω (σκληρός), [in LXX chiefly for קָשָׁה hi., also for חָזַק ;] to harden. Metaphorical, to harden, make stubborn: with accusative of person(s), Rom.9:18; T. καρδίας (Psa.95:8), Heb.3:8, 15 4:7. Pass., to become hardened: Act.19:9, Heb.3:13.† (AS)

Usage: Occurs in 6 NT verses. KJV: harden See also: Acts 19:9; Hebrews 3:15; Hebrews 3:8.

Study Notes — Romans 9:18

Show Verse Quote Highlights

Context
Cross References
Romans 9:18 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 9:18
Jamieson-Fausset-Brown on Romans 9:18
Matthew Poole's Commentary on Romans 9:18
Trapp's Commentary on Romans 9:18
Ellicott's Commentary on Romans 9:18
Adam Clarke's Commentary on Romans 9:18
Cambridge Bible on Romans 9:18
Barnes' Notes on Romans 9:18
Whedon's Commentary on Romans 9:18
Sermons on Romans 9:18

Context — God’s Sovereign Choice

16So then, it does not depend on man’s desire or effort, but on God’s mercy. 17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”

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 did You make me like this?”

Cross References

	Reference	Text (BSB)
1	Joshua 11:20	For it was of the LORD to harden their hearts to engage Israel in battle, so that they would be set apart for destruction and would receive no mercy, being annihilated as the LORD had commanded Moses.
2	Exodus 4:21	The LORD instructed Moses, “When you go back to Egypt, see that you perform before Pharaoh all the wonders that I have put within your power. But I will harden his heart so that he will not let the people go.
3	Romans 9:15–16	For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on man’s desire or effort, but on God’s mercy.
4	Romans 11:7–8	What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened, as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.”
5	2 Thessalonians 2:10–12	and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. For this reason God will send them a powerful delusion so that they believe the lie, in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
6	Deuteronomy 2:30	But Sihon king of Heshbon would not let us pass through, for the LORD your God had made his spirit stubborn and his heart obstinate, that He might deliver him into your hand, as is the case this day.
7	Romans 5:20–21	The law came in so that the trespass would increase; but where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
8	Romans 1:24–28	Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is forever worthy of praise! Amen. For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones. Likewise, the men abandoned natural relations with women and burned with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their error. Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.
9	Acts 28:26–28	‘Go to this people and say, “You will be ever hearing but never understanding; you will be ever seeing but never perceiving.” For this people’s heart has grown callous; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn, and I would heal them.’ Be advised, therefore, that God’s salvation has been sent to the Gentiles, and they will listen!”
10	Exodus 7:13	Still, Pharaoh’s heart was hardened, and he would not listen to them, just as the LORD had said.

Romans 9:18 Summary

This verse means that God chooses to show mercy to some people and not to others, and He also chooses to harden some people's hearts, making it harder for them to respond to Him. This is not based on what we do or want, but on God's sovereign will, as seen in Romans 9:16. It's like a parent choosing to give a gift to one child and not to another - it's their decision, and we can't always understand why. We can trust that God is fair and just, even when we don't understand His ways, as stated in Psalm 119:75 and Isaiah 55:9.

Frequently Asked Questions

Does this verse mean that God is unfair or arbitrary in showing mercy?

No, God's mercy is not based on human merit or fairness, but on His sovereign will, as seen in Romans 9:18 and supported by Ephesians 1:5, which says He predestined us for adoption according to His will.

How can God harden someone's heart and still hold them accountable for their actions?

The Bible teaches that God's hardening of a heart is a judicial act, where He gives people over to their own sinful desires, as seen in Romans 1:24-25, and this does not remove their responsibility for their actions, as stated in Romans 9:19-20.

Is this verse saying that our choices and desires do not matter?

While our choices and desires are important, this verse emphasizes that God's mercy and hardening are not based on human desire or effort, but on God's sovereign will, as stated in Romans 9:16, which says it does not depend on man's desire or effort, but on God's mercy.

How can we reconcile God's sovereignty with human responsibility?

The Bible teaches that both God's sovereignty and human responsibility are true, and we must trust in God's wisdom and justice, even when we do not fully understand, as seen in Isaiah 55:9 and Romans 11:33-34.

Reflection Questions

What does this verse reveal about God's character and nature, and how can I apply this to my life?
In what ways have I experienced God's mercy in my life, and how can I respond with gratitude and obedience?
How does this verse challenge my understanding of free will and God's sovereignty, and what are the implications for my faith?
What does it mean for me to trust in God's sovereignty, even when I do not understand His ways, and how can I cultivate this trust in my daily life?

Gill's Exposition on Romans 9:18

Therefore hath he mercy on whom he will,.... These are the express words of the former testimony: it follows, and whom he will he hardeneth; which is the just and natural consequence of what is

Jamieson-Fausset-Brown on Romans 9:18

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Matthew Poole's Commentary on Romans 9:18

This verse is a short repetition of the foregoing argument. Therefore hath he mercy on whom he will have mercy: see , and the notes there. And whom he will he hardeneth; i.e. in a judicial way. Besides natural hardness, which is in all men, and is hereditary to them; and habitual hardness, which is contracted by a custom in sin, as a path is hardened by the continual trampling of passengers; there is judicial or judiciary hardness, which is inflicted by God as a punishment. Men harden their own hearts sinfully, (so it is thrice said of Pharaoh in Exodus, that he hardened his own heart, ,32 9:34), and then God hardens their hearts judicially: so it is often said of God in Exodus, that he hardened Pharaoh’ s heart, 10:1,20,27 14:8. God is not said properly to harden the hearts of men; i.e. he doth not make their soft hearts hard, nor doth he put hardness into the hearts of men, (as our adversaries slanderously report us to affirm), nor doth he barely permit or suffer them to be hardened (which is the opinion of the papists about this matter); but two ways may he be said to harden sinners: 1. By forsaking them, and not softening their hearts: as darkness follows upon the sun’ s withdrawing of his light, so doth hardness upon God’ s withholding his softening influence. 2. By punishing them; he inflicts further hardness, as a punishment of former hardness; and this he infuseth not, but it is effected either: a) By Satan, to whom hardened sinners are delivered up; or, b) By themselves, they being given over to their own hearts’ lusts; or, c) By God’ s word and works, which accidentally harden the hearts of men, as might be shown. See Poole on "".

Trapp's Commentary on Romans 9:18

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Ver. 18. Therefore] God being a free agent, cannot be unjust; he is bound to none. Whom he will, he hardeneth] There is a threefold hardness of the heart: 1. Natural and hereditary, whereby all men are by nature not only averse from, but also adverse to, the motions of grace; this is called a neck possessed with an iron sinew, Isaiah 48:4; Isaiah 2:1-22. Actual, adventitious, voluntary; which is, when, by often choking good motions, a man hath quit his heart of them; being arrived at that dead and dedolent disposition, Ephesians 4:18, past feeling, and ripe for destruction. This is called a brow of brass in the above named text, Isaiah 48:4; Isaiah 3:1-26. Judiciary, penal hardness; happens when God, for a punishment of the former, withholds his graces, and delivers a man up to Satan to be further hardened, and to his own heart’ s lusts, which is worse. The incestuous person was delivered up to Satan, and yet repented; but he that is delivered up to his own heart, to a reprobate mind, cannot be renewed by repentance; but is in the ready road to that unpardonable sin. And this last is here meant.

Ellicott's Commentary on Romans 9:18

(18) Summary conclusion from the above. He hardeneth.—The doctrine of the divine sovereignty is here expressed in its most trenchant and logical form. In Exodus 8:32; Exodus 9:34; Exodus 13:15, &c., the hardening of Pharaoh’s heart is attributed to his own act. That act may, however, be regarded as a part of the design of Providence. God’s decrees include human free-will, without destroying it. But how they do this we cannot say.

Adam Clarke's Commentary on Romans 9:18

Verse 18. Therefore hath he mercy on whom he will] This is the apostle's conclusion from the facts already laid down: that God, according to his own will and wisdom, in perfect righteousness, bestows mercy; that is to say, his blessings upon one part of mankind, (the Jews of old, and the Gentiles of the present time,) while he suffers another part (the Egyptians of old, and the Jews of the present day) to go on in the abuse of his goodness and forbearance, hardening themselves in sin, till he brings upon them a most just and exemplary punishment, unless this be prevented by their deep repentance and general return to God through Jesus the promised, the real Messiah.

Cambridge Bible on Romans 9:18

18. whom he will] The emphasis is of course on these words, in each clause: to us, the only account of the differences of His action is His Will. The following verses prove beyond fair question that St Paul means fully to enforce this truth, intensely trying as it is to the human heart. He lays it down without mitigation or counterpoise: not that there is no mitigation; but mitigation is far from his purpose here.—The deepest relief to thought in the matter is just this, that this sovereign and unaccountable will is His Will; the Will of the living God, the Father of our Lord. But it is none the less sovereign; and that is the point here.—Observe that the Gr. pronoun rendered “whom” throughout this verse is singular. The application is to individuals.hardeneth] Judicially; by “giving up to the heart’s lusts.”

Barnes' Notes on Romans 9:18

Therefore hath he mercy ... - This is a conclusion stated by the apostle as the result of all the argument.

Whedon's Commentary on Romans 9:18

18. Hardeneth—It is surprising how anxiously the very commentators who teach that from all eternity God decreed the sin and hardening of Pharaoh endeavour to soften this word, and maintain that the

Sermons on Romans 9:18

	Sermon	Description
	The Patience and Longsuffering of God by John G. Reisinger	In this sermon, the preacher emphasizes the kindness and patience of God towards sinners. He uses the analogy of a person falling from a building, saying that sinners may think eve
	(Romans) the Explanation of Israel by Willie Mullan	In this sermon, the preacher begins by discussing the importance of weeping for souls and challenges the audience's understanding of it. He then moves on to explain the connection
	Lessons From the Potter's House by Chuck Smith	In this sermon, the speaker uses the analogy of a potter and clay to illustrate how God shapes and molds our lives. The speaker emphasizes the importance of patience and perseveran
	Romans, 1978 - Part 4 by Norman Grubb	In this sermon, the speaker emphasizes the importance of the word of God and the gifts that God bestows upon believers. They highlight the role of teachers in conveying the word of
	Of the Decrees of Rejection, of Some Angels, and of Some Men. by John Gill	John Gill addresses the complex theological concepts of divine rejection, focusing on the rejection of certain angels and men. He explains that God's decree of rejection is rooted
	The Ancient Principle of Truth, or the Light Within, Asserted by Isaac Penington	Isaac Penington preaches about the ancient principle of truth, asserting the light within according to true experience and faithful testimony of the Scriptures. He answers four que
	The Sovereignty of God by Ronald Hanko	Ronald Hanko preaches about the central truth of the Reformed faith, which is the sovereignty of God, emphasizing that predestination is not the central truth but rather a part of