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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 9:14–24. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the children of men, with reference to their eternal state. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to some people and denied to others, and the favour of effectual grace, which is given to some particular persons and denied to others.
Now this part of his discourse is in answer to two objections.
I.It might be objected, Is there unrighteousness with God? If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? This the apostle startles at the thought of: God forbid! Far be it from us to think such a thing; shall not the judge of all the earth do right? Gen 18:25; Rom 3:5, Rom 3:6. He denies the consequences, and proves the denial.
1.In respect of those to whom he shows mercy, Rom 9:15, Rom 9:16. He quotes that scripture to show God's sovereignty in dispensing his favours (Exo 33:19): I will be gracious to whom I will be gracious. All God's reasons of mercy are taken from within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessels of grace and glory. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatic, and the repetition makes it more so: I will have mercy on whom I will have mercy. It imports a perfect absoluteness in God's will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should. As these great words, I am that I am (Exo 3:14) do abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will. To vindicate the righteousness of God, in showing mercy to whom he will, the apostle appeals to that which God himself had spoken, wherein he claims this sovereign power and liberty. God is a competent judge, even in his own case. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. Eleēsō on han heleō - I will have mercy on whom I will have mercy. When I begin, I will make an end. Therefore God's mercy endures for ever, because the reason of it is fetched from within himself; therefore his gifts and callings are without repentance. Hence he infers (Rom 9:16), It is not of him that willeth. Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God. In Jacob's case it was not of him that willeth, nor of him that runneth; it was not the earnest will and desire of Rebecca that Jacob might have the blessing; it was not Jacob's haste to get it (for he was compelled to run for it) that procured him the blessing, but only the mercy and grace of God. Wherein the holy happy people of God differ from other people, it is God and his grace that make them differ. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God's free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness, Mat 4:16. In darkness, therefore not willing what they knew not; sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not (Isa 65:1); in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil because his is good; but, of all the grace that we or others have, he must have the glory: Not unto us, Psa 115:1.
2.In respect of those who perish, Rom 9:17. God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh; it is quoted from Exo 9:16. Observe,
(1.)What God did with Pharaoh. He raised him up, brought him into the world, made him famous, gave him the kingdom and power, - set him up as a beacon upon a hill, as the mark of all his plagues (compare Exo 9:14) - hardened his heart, as he had said he would (Exo 4:21): I will harden his heart, that is, withdraw softening grace, leave him to himself, let Satan loose against him, and lay hardening providences before him. Or, by raising him up may be meant the intermission of the plagues which gave Pharaoh respite, and the reprieve of Pharaoh in those plagues. In the Hebrew, I have made thee stand, continued thee yet in the land of the living. Thus doth God raise up sinners, make them for himself, even for the day of evil (Pro 16:4), raise them up in outward prosperity, external privileges (Mat 11:23), sparing mercies.
(2.)What he designed in it: That I might show my power in thee. God would, by all this, serve the honour of his name, and manifest his power in baffling the pride and insolence of that great and daring tyrant, who bade defiance to Heaven itself, and trampled upon all that was just and sacred. If Pharaoh had not been so high and might, so bold and hardy, the power of God had not been so illustrious in the ruining of him; but the taking off of the spirit of such a prince, who hectored at that rate, did indeed proclaim God glorious in holiness, fearful in praises, doing wonders, Exo 15:11. This is Pharaoh, and all his multitude.
(3.)His conclusion concerning both these we have, Rom 9:18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him; we have none of us deserved it, nay, we have all justly forfeited it a thousand times, so that herein the work of our salvation is admirably well ordered that those who are saved must thank God only, and those who perish must thank themselves only, Hos 13:9. We are bound, as God hath bound us, to do our utmost for the salvation of all we have to do with; but God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will; and that is that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming is a preventing distinguishing favour to whom he will. Had he mercy on the Gentiles? It was because he would have mercy on them. Were the Jews hardened? It was because it was his own pleasure to deny them softening grace, and to give them up to their chosen affected unbelief. Even so, Father, because it seemed good unto thee. That scripture excellently explains this, Luk 10:21, and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means.
II.It might be objected, Why doth he yet find fault? For who hath resisted his will? Rom 9:19.
Had the apostle been arguing only for God's sovereignty in appointing and ordering the terms and conditions of acceptance and salvation, there had not been the least colour for this objection; for he might well find fault if people refused to come up to the terms on which such a salvation is offered; the salvation being so great, the terms could not be hard. But there might be colour for the objection against his arguing for the sovereignty of God in giving and withholding differencing and preventing grace; and the objection is commonly and readily advanced against the doctrine of distinguishing grace. If God, while he gives effectual grace to some, denies it to others, why doth he find fault with those to whom he denies it? If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? If it be his pleasure to discard them as not a people, and not obtaining mercy, their knocking off themselves was no resistance of his will. This objection he answers at large,
1.By reproving the objector (Rom 9:20): Nay but, O man. This is not an objection fit to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, is that which abases man as nothing, less than nothing, and advances God as sovereign Lord of all. Observe how contemptibly he speaks of man, when he comes to argue with God his Maker: "Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels? Art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his path in the great waters?" That repliest against God. It becomes us to submit to him, not to reply against him; to lie down under his hand, not to fly in his face, nor to charge him with folly. Ho antapokrinomenos - That answerest again. God is our master, and we are his servants; and it does not become servants to answer again, Tit 2:9.
2.By resolving all into the divine sovereignty. We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it. God's sovereignty over us is fitly illustrated by the power that the potter hath over the clay; compare Jer 18:6, where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnify his justice in their destruction by Nebuchadnezzar.
(1.)He gives us the comparison, Rom 9:21. The potter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure; and herein he acts arbitrarily, as he might have chosen whether he would make any vessel of it at all, or whether he would leave it in the hole of the pit, out of which it was dug.
(2.)The application of the comparison, Rom 9:22-24. Two sorts of vessels God forms out of the great lump of fallen mankind: - [1.] Vessels of wrath - vessels filled with wrath, as a vessel of wine is a vessel filled with wine; full of the fury of the Lord, Isa 51:20. In these God is willing to show his wrath, that is, his punishing justice, and his enmity to sin. This must be shown to all the world, God will make it appear that he hates sin. He will likewise make his power known, to dumaton autou. It is a power of strength and energy, an inflicting power, which works and effects the destruction of those that perish; it is a destruction that proceeds from the glory of his power, Th2 1:9. The eternal damnation of sinners will be an abundant demonstration of the power of God; for he will act in it himself immediately, his wrath preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preserve the being of the creature. In order to this, God endured them with much long-suffering - exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening. The reigning corruptions and wickedness of the soul are its preparedness and disposedness for hell: a soul is hereby made combustible matter, fit for the flames of hell. When Christ said to the Jews (Mat 23:32), Fill you up then the measure of your father, that upon you may come all the righteous blood (Mat 23:35), he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wilfulness in sin, fit themselves for destruction. [2.] Vessels of mercy - filled with mercy. The happiness bestowed upon the saved remnant is the fruit, not of their merit, but of God's mercy. The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty. I beseech thee show me thy glory, says Moses, Exo 33:18. I will make all my goodness to pass before thee, says God (Exo 33:19), and that given out freely: I will be gracious to whom I will be gracious. God makes known his glory, this goodness of his, in the preservation and supply of all the creatures: the earth is full of his goodness, and the year crowned with it; but when he would demonstrate the riches of his goodness, unsearchable riches, he does it in the salvation of the saints, that will be to eternity glorious monuments of divine grace. Secondly, What he does for them he does before prepare them to glory. Sanctification is the preparation of the soul for glory, making it meet to partake of the inheritance of the saints in light. This is God's work. We can destroy ourselves fast enough, but we cannot save ourselves. Sinners fit themselves for hell, but it is God that prepares saints for heaven; and all those that God designs for heaven hereafter he prepares and fits for heaven now: he works them to the self-same thing, Co2 5:5. And would you know who these vessels of mercy are? Those whom he hath called (Rom 9:24); for whom he did predestinate those he also called with an effectual call: and these not of the Jews only, but of the Gentiles; for, the partition-wall being taken down, the world was laid in common, and not (as it had been) God's favour appropriated to the Jews, and they put a degree nearer his acceptance than the rest of the world. They now stood upon the same level with the Gentiles; and the question is not now whether of the seed of Abraham or no, that is neither here nor there, but whether or no called according to his purpose.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I am astonished when I examine the Holy Spirit’s purpose in the Scriptures. For he says that the wrath of God, which is foreign to his nature, will be made known to men … but that his goodness and mercy, which are proper to his nature, will be concealed and hidden.… Why should God reveal his wrath to men and conceal his mercy? No doubt it is because God knows that the human race is weak and prone to fall through negligence, and that it is therefore better for them to be under the fear of wrath than to relax in the hope of God’s mercy and forgiveness.
This means that unbelievers are made ready for punishment by the will and longsuffering of God, which is his patience. For although he has waited a long time for them, they have not repented. He has waited a long time so that they should be without excuse, for God knew all along that they would not believe.
"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles."
What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power.
For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man.
God put up with Pharaoh for a long time while Pharaoh blasphemed and oppressed his people with hard labor and even had ordered that innocent little children be put to death. By filling up the quota of their sins, people like Pharaoh become vessels worthy of wrath, and by their own doing they prepare themselves for destruction.
What Paul is saying is this: God has made this present life one of struggles and not of reward, and he agrees that wicked men and good ones alike will be tested in both good and bad things in order to have an exact touchstone for the predestination of each person. In this way those who are good will follow the path of virtue and will cling to it through all the changes of life, neither boasting in the good times nor being unable to bear reverses. Wicked people, on the other hand, will in all circumstances be shown to be lovers of evil, ignorant of the reason for their good fortune when they enjoy it and exaggerating the wretchedness of their condition when they suffer grief. God gives each of these what they deserve in the next life.
Paul has sufficiently demonstrated that the hardness of heart which came to Pharaoh came as the just deserts of his earlier unbelief. Yet God patiently endured his unbelief until the time came for him to mete out his punishment. God did this in order to correct those whom he had decided to set free from error and to lead them by calling them back to reverence and godliness, offering his aid to their prayers and sighings.
Of course God is not subject to the passion of wrath. It is when he does what we do when we are angry that he calls it “wrath,” so that we will understand what he means.
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Summary
Romans 9:22 presents a profound rhetorical question within Paul's discourse on God's sovereign election and justice, particularly concerning Israel's rejection of the Messiah. It explores the divine prerogative to demonstrate wrath and power by patiently enduring those who are destined for destruction, setting the stage for the subsequent revelation of His glorious mercy upon those He has prepared for glory. The verse highlights the challenging tension between God's absolute sovereignty and His profound forbearance in the face of human rebellion.
Context
Literary Context
Romans 9:22 is embedded within Paul's weighty argument in Romans 9-11, where he addresses the perplexing question of Israel's widespread unbelief and its implications for God's faithfulness to His covenant promises. Immediately preceding this verse, Paul has asserted God's absolute freedom in choosing whom He will have mercy on and whom He will harden, citing the examples of Jacob and Esau (Romans 9:10-13) and Pharaoh (Romans 9:17). Verse 22 functions as a rhetorical defense of God's actions, posing the question "What if God...?" to justify His enduring patience with those who are "vessels of wrath," thereby contrasting them with the "vessels of mercy" introduced in Romans 9:23. The verse anticipates the revelation of God's glory through His mercy, which is the ultimate aim of His dealings with humanity.
Historical & Cultural Context
Paul is writing to the church in Rome, a diverse community of Jewish and Gentile believers. The Roman Empire was the dominant world power, and the concept of a sovereign deity who could act unilaterally was not foreign to the Greco-Roman world, though Paul's God was distinct in His moral character and covenantal faithfulness. The Jewish context, particularly the Old Testament understanding of God's justice and judgment, is crucial. The imagery of "vessels" (Greek: skeuē) was common in both Jewish and Greco-Roman thought, often used to describe instruments or people shaped for a particular purpose, as seen in Jeremiah 18, where God is depicted as a potter with absolute authority over the clay. Paul's use of this metaphor would have resonated with his audience, emphasizing God's creative and sovereign prerogative.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and the broader biblical narrative. It underscores God's absolute sovereignty and His right to act according to His divine will, even in matters of judgment and election. It highlights divine patience and longsuffering, demonstrating that God's enduring tolerance is not a sign of weakness but a deliberate act that serves His ultimate purposes, allowing His wrath and power to be fully revealed. The concept of human responsibility and culpability is implicitly present, as "vessels of wrath" are those whose persistent rebellion and rejection of God have prepared them for destruction. Finally, it sets the stage for the theme of God's mercy and glory, which is fully unveiled in Romans 9:23, where God makes known the riches of His glory upon those He has prepared for glory. This tension between wrath and mercy is central to Paul's theological argument.
Exposition and Analysis
Key Word Analysis
This word (G2309) signifies an active determination or choice stemming from subjective impulse or desire. It emphasizes God's deliberate and intentional purpose in demonstrating His wrath and power. It is not a reluctant or passive allowance, but a sovereign will to reveal these aspects of His character.
This term (G3115) denotes patience, endurance, and slowness to anger. It describes God's immense tolerance and self-restraint, even in the face of profound rebellion and unrighteousness. It is a profound aspect of His character, indicating His willingness to defer judgment and extend time, even to those who are "fitted to destruction."
The word (G2675) is a perfect passive participle, katērtismena, meaning "having been made ready," "prepared," or "brought to a state of readiness." The passive voice is crucial; it does not explicitly state who fitted them. The context suggests that these "vessels" are those whose persistent sin, unbelief, and rejection of God have brought them to a condition ripe for divine judgment. God's "longsuffering" endures them in this self-prepared state, rather than actively preparing them for destruction in a deterministic sense.
Verse Breakdown
"[What] if God, willing to shew [his] wrath, and to make his power known"
This opening rhetorical question frames the entire statement. It posits a scenario where God, by His own sovereign will and intention, desires to fully display both His righteous indignation against sin (wrath) and His omnipotent might (power). This is not a hypothetical possibility but a declaration of God's inherent right and purpose.
"endured with much longsuffering"
Despite His willingness to show wrath and power, God exercises immense patience and forbearance. He does not immediately execute judgment but restrains Himself, extending a period of grace and tolerance. This "much longsuffering" is a key attribute of God, demonstrating His character even in the face of profound opposition.
"the vessels of wrath fitted to destruction"
This phrase describes those individuals who, through their persistent sin and rejection of God, have brought themselves into a state of readiness or preparedness for divine judgment. They are "vessels" metaphorically, implying they are instruments or objects, and they are "of wrath" because they are subject to God's righteous indignation. Their being "fitted to destruction" is a consequence of their own choices and hardened hearts, which God, in His longsuffering, endures.
Literary Devices
Paul employs several powerful literary devices in Romans 9:22. The verse begins with a rhetorical question ("What if God..."), which is not meant to be answered directly but to provoke thought and lead the reader to accept the implied conclusion: God is justified in His actions. The central metaphor of "vessels of wrath" is highly significant, drawing on the Old Testament imagery of a potter and clay (Jeremiah 18:1-10). This metaphor emphasizes God's sovereignty over humanity, yet in this specific context, the passive voice of "fitted" ("katērtismena") suggests that the vessels are prepared for destruction by their own actions or by a process God permits, rather than by His direct, active fitting for destruction. Finally, the verse uses juxtaposition by contrasting God's "wrath" and "power" with His "much longsuffering," highlighting the tension and complexity of God's attributes as He deals with humanity.
Theological and Thematic Connections
Romans 9:22 is a cornerstone for understanding the intricate balance between God's sovereignty, His justice, and His mercy. It reveals that God's patience with the wicked is not a sign of indifference or weakness, but a deliberate act of His divine will, serving His ultimate purposes. His enduring "vessels of wrath" allows for the full manifestation of His righteous indignation against sin, while simultaneously providing the context for the glorious display of His mercy upon "vessels of mercy" (Romans 9:23). This patience also offers a window of opportunity for repentance, though not always taken, underscoring human responsibility in their ultimate destiny. The verse challenges us to consider the depth of God's character, which encompasses both severe judgment and boundless grace.
Reflection and Application
Romans 9:22 compels us to a profound sense of awe and humility before the majesty of God. It reminds us that God's justice is not arbitrary, nor is His patience infinite in the face of persistent rebellion. The "much longsuffering" of God is a testament to His character, extending grace and time even to those who are on a path to destruction. This should evoke gratitude in believers, recognizing that we, too, were once "vessels of wrath" by nature (Ephesians 2:3) but have been transformed by His mercy. It also calls us to consider our own response to God's patience. Are we presuming upon His goodness, or are we allowing His longsuffering to lead us to deeper repentance and faith? Furthermore, understanding God's sovereign right to display His wrath and power should instill a healthy fear of the Lord and a renewed commitment to living in accordance with His will, knowing that His ultimate purposes will prevail.
Questions for Reflection
FAQ
Does "fitted to destruction" mean God predestines people to hell?
The phrase "fitted to destruction" (Greek: katērtismena eis apōleian) uses a perfect passive participle, which means "having been made ready" or "prepared." The passive voice is significant because it does not explicitly state who did the fitting. While some interpretations suggest God actively prepares individuals for destruction, a common understanding, especially given the context of God's "longsuffering," is that these "vessels" are those who, through their own persistent sin, rebellion, and rejection of God's grace, have brought themselves to a state of readiness for judgment. God, in His patience, endures them in this self-chosen state, rather than actively creating them for this specific end. This aligns with other scriptures that emphasize human responsibility and God's desire for all to come to repentance (2 Peter 3:9).
If God is "willing to shew his wrath," how is He also "longsuffering"?
This verse highlights the profound complexity and paradox of God's character. God's "willingness to shew his wrath" speaks to His righteous indignation against sin and His commitment to justice. He is not indifferent to evil. However, His "much longsuffering" demonstrates His incredible patience and forbearance. These are not contradictory attributes but rather complementary aspects of His divine nature. He delays judgment, giving ample opportunity for repentance, even to those who are deserving of immediate wrath. His longsuffering is a demonstration of His power and control, choosing to endure rather than immediately execute judgment, thereby magnifying His glory in both His justice and His mercy. This tension is a central theme throughout the biblical narrative, showcasing God's full and multifaceted character.
Christ-Centered Fulfillment
Romans 9:22, while speaking of God's wrath and judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "wrath" of God, which humanity justly deserved as "vessels of wrath fitted to destruction," was fully poured out upon Jesus on the cross. He, the perfect Lamb of God, became the ultimate "vessel" of God's wrath, bearing the penalty for our sins so that we might be spared (Isaiah 53:5-6; 2 Corinthians 5:21). In Christ, God's "power" is supremely known, not only in His ability to judge but in His power to save and transform. The "much longsuffering" of God, which endured rebellious humanity, culminated in the sending of His Son, providing the means for "vessels of wrath" to be transformed into "vessels of mercy" (Romans 9:23) through faith in Him. Jesus embodies both God's righteous judgment against sin and His boundless grace, offering reconciliation and eternal life to all who believe, thereby fulfilling God's ultimate purpose to display the riches of His glory in His Son (Colossians 1:27).