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17.For the Scripture saith, etc. He comes now to the second part, the rejection of the ungodly, and as there seems to be something more unreasonable in this, he endeavours to make it more fully evident, how God, in rejecting whom he wills, is not only irreprehensible, but also wonderful in his wisdom and justice. He then takes his proof from Exo_9:16, where the Lord declares that it was he who raised up Pharaoh for this end, that while he obstinately strove to resist the power of God, he might, by being overcome and subdued, afford a proof how invincible the arm of God is; to bear which, much less to resist it, no human power is able. See then the example which the Lord designed to exhibit in Pharaoh! (299)
There are here two things to be considered, — the predestination of Pharaoh to ruin, which is to be referred to the past and yet the hidden counsel of God, — and then, the design of this, which was to make known the name of God; and on this does Paul primarily dwell: for if this hardening was of such a kind, that on its account the name of God deserved to be made known, it is an impious thing, according to evidence derived from the contrary effect, to charge him with any unrighteousness.
But as many interpreters, striving to modify this passage, pervert it, we must first observe, that for the word, “ have raised,” or stirred up, ( excitavi the Hebrew is, “ have appointed,” ( constitui by which it appears, that God, designing to show, that the contumacy of Pharaoh would not prevent him to deliver his people, not only affirms, that his fury had been foreseen by him, and that he had prepared means for restraining it, but that he had also thus designedly ordained it, and indeed for this end, — that he might exhibit a more illustrious evidence of his own power. (300) Absurdly then do some render this passage, — that Pharaoh was preserved for a time; for his beginning is what is spoken of here. For, seeing many things from various quarters happen to men, which retard their purposes and impede the course of their actions, God says, that Pharaoh proceeded from him, and that his condition was by himself assigned to him: and with this view agrees the verb, I have raised up. But that no one may imagine, that Pharaoh was moved from above by some kind of common and indiscriminate impulse, to rush headlong into that madness, the special cause, or end, is mentioned; as though it had been said, — that God not only knew what Pharaoh would do, but also designedly ordained him for this purpose. It hence follows, that it is in vain to contend with him, as though he were bound to give a reason; for he of himself comes forth before us, and anticipates the objection, by declaring, that the reprobate, through whom he designs his name to be made known, proceed from the hidden fountain of his providence.
(299) “” at the beginning of this verse, connects it with Rom_9:14; it is the second reason given for what that verse contains: this is in accordance with Paul’ manner of writing, and it may be rendered here, moreover, or besides, or farther. [Macknight ] renders it “” Were γὰρ rendered thus in many instances, the meaning would be much more evident. — Ed.
(300) It is somewhat remarkable, that Paul, in quoting this passage, Exo_9:16, substitutes a clause for the first that is given by the Septuagint: instead of “ἓνεκεν τούτο διετηρήθης on this account thou hast been preserved,” he gives , “εἰς αὐτὸ τοῦτο ἐξήγειρά σε — for this very end have I raised thee.” The Hebrew is, “ indeed for this end have I made thee to stand, העמדתיך ” The verb used by Paul is found only in one other place in the New Testament, 1Co_6:14; where it refers to the resurrection. In the Septuagint it often occurs, but never, as [Stuart ] tells us, in the sense of creating, or bringinginto existence, but in that of exciting, rousing from sleep, or rendering active. References are made to Gen_28:16, etc. Hence it is by him rendered here, “ have roused thee up.” But to make the Hebrew verb to bear this sense is by no means easy: the three places referred to, Neh_6:7, do not seem to afford a satisfactory proof. Psa_107:25, is more to the point. Its first meaning is, to make to stand, and then, to present persons, Num_13:6, — -to establish or make strong a kingdom or a city, 1Kg_15:4, — to fix persons in office, 2Ch_35:2, — to set up or build a house, Ezr_9:9, — to appoint teachers, Neh_6:7, — and to arrange or set in order an army, Dan_11:13. Such are the ideas included in this verb. “ have made thee to stand,” established, or made thee strong, may be its meaning in this passage. To establish or to make one strong, is more than to preserve, the word used by the Septuagint: and hence it was, it may be, that Paul adopted another word, which conveys the idea, that Pharaoh had been elevated into greater power than his predecessors, which the Hebrew verb seems to imply.
[Venema ] as well as [Stuart ] thought that the idea of exciting, rousing in to action, or stimulating, is to be ascribed to the verbs here used, and that what is meant is, that God by his plagues awakened and excited all the evil that was in Pharaoh’ heart for the purposes here described, and that by this process he “” him; and the conclusion of Rom_9:28 seems to favour this view, for the hardening mentioned there can have no reference to anything in the context except to what is said in this verse.
But the simpler view is that mentioned by [Wolfius ] — that reference is made to the dangers which Pharaoh had already escaped. God says, “ have made thee to stand,” i.e., to remain alive in the midst of them. We hence see the reason why Paul changed the verb; for “” used by the Septuagint, did not fully express the meaning; but to “ up,” as it were from the jaws of death, conveys more fully what is meant by the original. — Ed.