Romans 9:20

Nay, but, O man, who art thou?

(Ο ανθρωπε, μεν ουν γε συ τις ει?). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of συ (thou) before τις (who) and μεν ουν γε (triple particle, μεν, indeed, ουν, therefore, γε, at least) at the beginning of clause as in Romans 10:18; Philippians 3:8 contrary to ancient idiom, but so in papyri.That repliest

(ο ανταποκρινομενος). Present middle articular participle of double compound verb ανταποκρινομα, to answer to one's face (αντι-) late and vivid combination, also in Luke 14:6, nowhere else in N.T., but in LXX.The thing formed

(το πλασμα). Old word (Plato, Aristophanes) from πλασσω, to mould, as with clay or wax, from which the aorist active participle used here (τω πλασαντ) comes. Paul quotes these words from Isaiah 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah 44:8; Isaiah 45:8-10; Jeremiah 18:6). Μη expects a negative answer.Why didst thou make me thus?

(τ με εποιησας ουτωσ?). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (ουτως). The potter takes the clay as he finds it, but uses it as he wishes.