What does "protoimasen/prepared beforehand" mean in Romans 9:23?

Question

Romans 9:22-23 ESV

22 "What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory-". [My emphasis] v22 prepared/katertismena; v23 prepared beforehand/proetoimasen.

There are different ways of looking at proetoimasen and all insights welcome. One aspect is that Paul has just used katertismena so why does he not repeat it but instead uses a similar but contrasting proetoimasen?

Is there a contrast here in the extent of the preparation?

"Prepared beforehand" - before what?

What is the effect of proetoimasen being used in Romans 9:23?

Answer 1

In Romans 9, verses 22 and 23 comprises two parallel, though antithetical, statements that are constructed very differently from a grammatical and linguistic perspective. The use of two different words of similar meaning, the participle katertismena in v22 and the verb proetoimasen in v23, illustrates this point.

Romans 9:22-23 NKJV (parentheses added)

²² What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared (kataritzo Strong’s 2675 meaning to complete, prepare) for destruction,

²³ and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand (proetoimazó Strong’s 4282 meaning to prepare before) for glory

The OP asks, “What is the effect of proetoimasen being used in Romans 9:23?” The words appear synonymous in context; both are rendered with the word “prepared” in many English translations (e.g., ESV, NIV, NASB, NKJV) – katertismena as “prepared” and proetoimasen as “prepared beforehand.” Despite the similarity in meaning, the use of two different words serves to differentiate the action of katertismena from that of proetoimasen.

Rather than focusing on their definitions, I chose instead to examine the morphological differences between katertismena and proetoimasen, specifically the voice and tense inflections.

VOICE: Active vs. Passive (or is it Middle?)

Based on the interlinear of Rom 9:22, the voice of katertismena can be either middle or passive.

the vessels of wrath prepared (katertismena Verb - Perfect Middle/Passive Participle) for destruction

Vine’s Expository Dictionary interprets katertismena to be middle, meaning that the subject is both the agent and the recipient/experiencer of a verbal action (Voice: Middle). However, according to Daniel Wallace, to interpret katertismena as middle is contrary to the normal use of a perfect participle (Basics of New Testament Syntax, p.183). That katertismena is middle is therefore not certain, but I do prefer Vine’s definition of katertismena and have included it below for reference.

Vine’s Expository Dictionary

"to make fit, to equip, prepare" (kata, "down," artos, "a joint"), is rendered "fitted" in Rom 9:22, of vessels of wrath; here the Middle Voice signifies that those referred to "fitted" themselves for destruction

Thayer’s Greek Lexicon, on the other hand, identifies the voice of katertismena to be passive with God as the agent of the action.

Thayer’s Greek Lexicon

of men whose souls God has so constituted that they cannot escape destruction (but see Meyer (edited by Weiss) in the place cited), Romans 9:22

Even if we allow that katertismena is passive, Thayer’s interpretation is problematic. First, the participial construction is ambiguous with regard to the identity of the agent. Second, there is no mention of souls in the text, and the concept of “vessels” itself suggests that “souls” is not implied.

Barnes Commentary on Romans 9:22

In this place there is not the semblance of a declaration that "God had prepared them, or fitted them for destruction." It is a simple declaration that they were in fact suited for it, without making an affirmation about the manner in which they became so.

In contrast to the ambiguity of v22, God is the subject of proetoimasen in v23 and, given the active voice, is the express agent of the action. Also worth noting is that of the only two occurrences of proetoimazó in the NT (Rom 9:23 and Eph 2:10), God is the subject/agent in both.

the vessels of mercy, which He had prepared beforehand (proetoimazó Verb - Aorist Indicative Active) for glory

TENSE: Aorist vs. Perfect Participle

Whereas the verb proetoimasen is in the aorist, the participle katertismena is in the perfect tense. In addition to their voice inflections, the difference in tense further distinguishes the actions of these verbs. The perfect participle signifies that while the action of katertismena occurred in the past relative to the action of the main verb, there is an ongoing effect that continues in the present. (Greek Verbs: The Perfect Tense).

The verb proetoimasen, on the other hand, is in the aorist tense, indicative mood. When the aorist is paired with the indicative, it means that the action of the verb occurred in the past in an absolute sense. In other moods, the aorist indicates aspect rather than time. As a general rule, “Only in the indicative mood does the aorist indicate past time” (Greek Verb Tenses).

The “pro” in proetoimasen, meaning beforehand, underscores the fact that the action occurred in past time. The OP asks, “Before what?” Because of the complex sentence structure, it is difficult to answer this question. That said, the “pro”/beforehand suggests that the action of proetoimasen came before those of all the other temporal verbs in vv22-23.

CONCLUSIONS

Another important question is whether the vessels of wrath are distinct from the vessels of mercy. If the vessels of wrath and the vessels of mercy are two distinct groups, then it stands to reason that all the vessels cannot belong to any one group. Yet every person without exception is said to have sinned and fallen short of God’s glory (cf Rom 3:9-10, Rom 3:22-23, Rom 5:12, Rom 11:32). To consider them as entirely separate groups is, I believe, contrary to one of the main themes of Romans, which is that God does not show favoritism (cf Rom 2:11, Rom 10:12-13).

Romans 11:32

For God has committed them all to disobedience, that He might have mercy on all.

There is a play on words in the imagery of the vessels. Vessels have both an outside and an inside, the container and what it contains. Men are vessels fitted for wrath; in other words, sin is inherent to our nature (Ro 6:6, 7:23-24). But it is man himself who, in bringing sin into the world, has prepared himself for destruction.

Romans 5:12

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned

But God prepared beforehand for us to become vessels of mercy, that is, vessels capable of holding a spirit and a righteousness that is not our own.

Romans 8:9-10

⁹ But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. ¹⁰ And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness.

2 Corinthians 4:7

But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.

While some questions remain unanswered, Rom 9:22-23 tells us that God planted the seed of our redemption, knowing we would sin. He prepared us for mercy, we who were fitted for sin, who even now may be preparing ourselves for destruction (cf Rom 2:5). While the word proetoimasen may reference a past action, it also anticipates an event that is to come.

Thus another way to conceptualize the OP’s question (“Before what?”) is by asking: For what has God prepared us? Using proetoimasen as a bridge between Rom 9:23 and Eph 2:10, that event is understood to be our rebirth in Christ (cf Rom 6:4, 6:11; 7:5-6). God made us from clay, knowing our natural limitations (cf Ps 103:14). But He also prepared us for great things, even to be through Christ a dwelling place of God.

Ephesians 2:10

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Answer 2

The verb katartizo means to complete, adjust to perfection, restore to proper working order. It has to do with bringing together many parts into a whole such as the mending of nets (Matthew 4:21), the framing of the ages (Hebrews 11:3), or being joined in same mindedness (1 Corinthians 1:10). It speaks not only of the end result but of the process whereby the result is reached. In verse 22 Paul describes 'vessels' (individual people) 'of wrath' (a difficult word which most likely describes the crossing of a line) who are patiently endured by God as they are 'fitted' (are perfected together as a whole) unto or toward 'destruction' (where exclusion from salvation is a realized fact).

In verse 23 Paul uses a different verb, etoimazo, and this verb, while meaning to 'make ready' emphasizes the arrival at readiness rather than the process. Combined with the preposition pro, the verb proetoimazo means to make ready or, better, to have already arrived at readiness. The difference is subtle but it is that a making ready always results in readiness, while a preparation can be aborted or disturbed, and does not necessarily result in readiness.

When applied by Paul to 'vessels preparing for destruction' and 'vessels made ready for glory' one emphasis is that the preparation for destruction can be aborted or disturbed (let's say by a hearing with faith of the gospel) whereas having been made ready for glory is irreversible.

We see Paul speaking of predestination regarding the individual believer's conformity to the image of God's Son (Romans 8:29-30) but, although those outside of Christ are condemned already (John 3:16-21) and are heading towards and might arrive at destruction, they are not referred to as predestined for it.

It is appointed for man once to die and then the judgement (the assessment). Those in Christ have died already; they are already assessed as vessels fitted for glory because Christ is in them. Those outside of Christ have yet to die, their assessment is yet future, and until they die they may yet be saved. Hence the long-suffering of God despite His willingness and ability for wrath (crossing the line into judgement).

Answer 3

Romans 9 is, historically speaking, extremely controversial, being one of the main sources for Calvin's absolute predestination doctrine; this was fiercely opposed by Arminius. The debate continues today and this question will not resolve that debate.

Therefore, let us concentrate on the question at hand without adding fuel to that debate.

The two verbs in the OP's question are listed in the table below:

Verb	καταρτίζω (katartizó) Rom 9:22	προετοιμάζω (proetoimazó) Rom 9:23
Occurrence	13 times: Matt 4:21, 21:16, Mark 1:19, Luke 6:40, Rom 9:22, 1 Cor 1:10, 2 Cor 13:11, Gal 6:1, 1 Thess 3:10, Heb 10:5, 11:3, 13;21, 1 Peter 5:10	Twice: Rom 9:23, Eph 2:10
BDAG Meaning	1. to cause to be in a condition to function well, put in order, eg, Matt 4:21, Mark 1:19; // 2. to prepare for a purpose, prepare, make, create, outfit, eg, Heb 11;3, Rom 9:22, Heb 10:5, Matt 21:16, etc.	prepare beforehand; the act is used in the NT only of God, eg, Rom 9:23, Eph 2:10.
Verse (BLB)	And what if God, desiring to show the wrath and to make known His power, bore with much patience the vessels of wrath, having been fitted for destruction	that He might also make known the riches of His glory upon the vessels of mercy, which He prepared beforehand for glory
Subject of verb	"Vessels of wrath" = the wicked	"Vessels of mercy" = the righteous
What God did	bore with much patience	make known the riches of His glory
Destiny	destruction	glory

Thus we find a contrast between the individual choice of the two groups and the choice of these verbs reflects this:

• God bears with the wicked (the "vessels of wrath") with much patience - pleading with them to repent, because God want all people to repent (1 Peter 3:9) so that all people can come to salvation (Tit 2:11, 1 Tim 2:6, etc). That is, as Paul says in Rom 11:32, God wants to "show mercy to all". Thus, God has to prepare the wicked for this dire destiny.
• God wants to glorify the righteous because He has prepared the "riches of glory" for them.

Answer 4

Here’s some additional perspective. Paul’s choice of words in this verse depends entirely on the context of his response against several unstated arguments. We can try to infer what these arguments were, for which Paul builds a case using bloodline and an analogy of a potter who makes vessels for a house. Here are some possible arguments presented to Paul that he addresses here:

• God is unjust in that God knowingly created some people for destruction.

• God arbitrarily has mercy on some and hardens others, so God is unjust in condemning the wicked since no one is able to resist God’s will.

• God only chooses to save those few worthy people who are fundamentally good in nature.

• The Jews rejected Christ as a group, so they have become ineligible for salvation, which is now available only for gentiles from now on.

• (Some other argument that I likely missed.)

Part of the controversy has to do with time. We tend to make temporal assumptions and judgments, whereas God, who created space and time, is not constrained by space and time. God knows the beginning and the end of everything—all the free-will choices we have made, are making, and will make.

The eternal I AM can see all of our choices and consequences simultaneously in an eternal present, yet we’re instructed to pray that “Thy will be done,” indicating that God's will is not necessarily a foregone conclusion, the exception being prophetic events.

ADDENDUM One consideration that I missed earlier was to consider how Paul uses the same analogy elsewhere in his writings. In this case, it's in a letter to Timothy.

Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work. So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. -- 2 Timothy 2:21-23 (ESV)

This is Paul's prescription for being "a vessel of mercy" rather than "a vessel of wrath." What is my vessel filled with? Is my vessel filled with what is dishonorable? If so, Paul instructs me to (1) Flee youthful lusts, (2) Pursue righteousness, and (3) avoid foolish, ignorant controversies!