Romans 9:17

For the scripture [Paul is still answering the question at verse 14 by Scripture citation] saith unto Pharaoh [We have had election choosing between Ishmael and Isaac, and Esau and Jacob: we now have it choosing between a third pair, Moses and Pharaoh. In the first case God blessed both Isaac, and Ishmael with promises (Genesis 17:20; Genesis 21:13; Genesis 21:18; Genesis 21:20); in the second case he blessed Jacob and withheld his promise from Esau; in the third case he granted favor to Moses, and meted out punishment to Pharaoh. Thus there is a marked progress in reprobation in the three non-elect characters, which is suggestive, since Israel was thrice given over to a reprobate mind, and each punishment was more intense. First, all were rejected in the wilderness, but all their children were permitted to enter the promised land-time, forty years; second, all were rejected at the carrying away into Babylon, and only a small body were permitted to return--time, seventy years; third, the race as a race was rejected in Paul's day and only a remnant will, even at the end, be restored (Isaiah 10:22-23; Isaiah 1:9)--time, about nineteen hundred years], For this very purpose did I raise thee up [caused thee to occupy a time and place which made thee conspicuous in sacred history], that I might show in thee my power, and that my name might be published abroad in all the earth. [For the publishing of God's name, see Exodus 15:14-16; Joshua 2:9-10; Joshua 9:9. The dispersion of the Jews and the spread of Christianity have kept God's name glorified in the history of Pharaoh to this day. Paul is still establishing by Scripture God's freedom of choice. He chose the unborn in preference to the born; he chose between unborn twins; he chose between the shepherd Moses and Pharaoh the king. In this last choice Moses was chosen as an object of mercy, and Pharaoh as a creature of wrath, but his latter choice in no way violates even man's sense of justice. Instead of raising up a weak and timid owner of the Hebrew slaves, God exalted Pharaoh, the stubborn, the fearless. And who would question God's right to do this? Having put Pharaoh in power, God so managed the contest with him that his stubbornness was fully developed and made manifest, and in overcoming his power and stubbornness through the weakness of Moses, God showed his power. The transaction is very complex. God starts by stating the determined nature of Pharaoh (Exodus 3:19) and follows the statement with the thrice repeated promise, "I will harden his heart" (Exodus 4:21; Exodus 7:3; Exodus 14:4. Comp. Exodus 14:17). Once Jehovah says, "I have hardened his heart" (Exodus 10:1). Thrice it is said that his "heart was hardened as Jehovah had spoken" (Exodus 7:13; Exodus 8:19; Exodus 9:35). Once it reads that his "heart was hardened, and he hearkened not unto them; as Jehovah had spoken" (Exodus 7:22). Five times we read that "Jehovah hardened" his heart (Exo 9:12; Exodus 10:20; Exodus 10:27; Exodus 11:10; Exodus 14:8). Thus thirteen times (with Exodus 8:15; fourteen times) Pharaoh's hardness of heart is said to be the act of God. (Comp. Deuteronomy 2:30; Joshua 11:20; Isaiah 63:17; John 12:40; John 9:39; Mark 4:12) Inexorably so? By no means: God would have gotten honor had he relented before matters reached extremes. Hence Pharaoh is called upon to repent (Exodus 10:3), and several times he is near repenting, and might have done so had not God been too ready to show mercy (Exodus 8:28; Exodus 9:27; Exodus 10:24). So there was sin in Pharaoh. We read that his "heart is stubborn" (Exodus 7:14); "was stubborn" (Exodus 9:7). "Pharaoh hardened his heart, and hearkened not unto them, as Jehovah had spoken" (Exodus 8:15). "Pharaoh hardened his heart" (Exodus 8:32; 1 Samuel 6:6). "Pharaoh sinned yet more, and hardened his heart" (Exodus 9:34). As the hardening was the joint work of Pharaoh and God, and as Pharaoh sinned in hardening his heart, God's part in the hardening was not an absolute, overmastering act. It was not even a persuasive act, as in cases of conversion. God hardened Pharaoh's heart by providing opportunity and occasion, as the narrative shows, and Pharaoh did the rest by improving the opportunity in the service of the devil. The same act of patience, forbearance and mercy which softens one heart, hardens another by delaying punishment, as we may see every day. The same sunshine that quickens the live seed, rots the dead one. The Jews approved God's course toward Pharaoh, but resented the same treatment when turned upon themselves, ignoring the natural law that like causes produce like effects. God found Pharaoh hard and used him for his glory negatively. He found Israel hard and made the same negative use of them, causing the gospel to succeed without them, thus provoking them to jealousy-- Romans 10:19]