{Nay, but, O man, who art thou?} (O anthr(9370)e, men oun ge su
tis ei?). "O man, but surely thou who art thou?" Unusual and
emphatic order of the words, prolepsis of su (thou) before
	is (who) and men oun ge (triple particle, men, indeed,
oun, therefore, ge, at least) at the beginning of clause as
in  Ro 10:18  Php 3:8  contrary to ancient idiom, but so in
papyri. {That repliest} (ho antapokrinomenos). Present middle
articular participle of double compound verb antapokrinomai, to
answer to one's face (anti-) late and vivid combination, also
in  Lu 14:6 , nowhere else in N.T., but in LXX. {The thing
formed} (	o plasma). Old word (Plato, Aristophanes) from
plass(935c), to mould, as with clay or wax, from which the aorist
active participle used here (	(9369) plasanti) comes. Paul quotes
these words from  Isa 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 ( Isa 44:8  45:8-10  Jer 18:6 ). M(885c)
expects a negative answer. {Why didst thou make me thus?} (	i me
epoi(8873)as hout(9373)?). 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" (hout(9373)). The potter takes the clay as he finds
it, but uses it as he wishes.