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.
- To whom he wills then he showeth mercy, etc. Here follows the conclusion of both parts;
which can by no means be understood as being the language of any other but of the Apostle; for
he immediately addresses an opponent, and adduces what might have been objected by an opposite
party. There is therefore no doubt but that Paul, as we have already reminded you, speaks these
things in his own person, namely, that God, according to his own will, favors with mercy them
whom he pleases, and unsheathes the severity of his judgment against whomsoever it seemeth him
good. That our mind may be satisfied with the difference which exists between the elect and the
reprobate, and may not inquire for any cause higher than the divine will, his purpose was to convince
us of this — that it seems good to God to illuminate some that they may be saved, and to blind
others that they may perish: for we ought particularly to notice these words, to whom he wills, and,
whom he wills: beyond this he allows us not to proceed.
But the word hardens, when applied to God in Scripture, means not only permission, (as some
washy moderators would have it,) but also the operation of the wrath of God: for all those external
things, which lead to the blinding of the reprobate, are the instruments of his wrath; and Satan
himself, who works inwardly with great power, is so far his minister, that he acts not, but by his
command.^301 Then that frivolous evasion, which the schoolmen have recourse to respecting
But the simpler view is that mentioned by Wolfius — that reference is made to the dangers which Pharaoh had already
escaped. God says, “I 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 “preserve,” used by the Septuagint, did not fully express the meaning; but to “raise up,” as it were from
the jaws of death, conveys more fully what is meant by the original. — Ed.(^301) Much has been unnecessarily written on this subject of hardening. Pharaoh is several times said to have hardened his own
heart, and God is said also several times to have hardened him too. The Scripture in many instances makes no minute distinctions,
for these may be easily gathered from the general tenor of its teaching. God is in his nature holy, and therefore hardening as his
act cannot be sinful: and as he is holy, he hates sin and punishes it; and for this purpose he employs wicked men, and even Satan
himself, as in the case of Ahab. As a punishment, he affords occasions and opportunities to the obstinate even to increase their
sins, and thus in an indirect way hardens them in their rebellion and resistance to his will; and this was exactly the case with
Pharaoh. This, as Calvin says, was the operation or working of his wrath. The history of Pharaoh is a sufficient explanation of
what is said here. He was a cruel tyrant and oppressor; and God in his first message to Moses said, “I am sure that the king of
Egypt will not let you go, no, not by a mighty hand.” God might indeed have softened his heart and disposed him to allow them
to depart: but it pleased him to act otherwise, and to manifest his power and his greatness in another way: so that “whom he
wills, he favours, and whom he wills, he hardens;” and for reasons known only to himself.
Reference is at the end of this section made to Proverbs 16:4. The creation mentioned can be understood in no other sense
than the continued exercise of divine power in bringing into existence human beings in their present fallen state. But “creation”
is not the word used, nor is the passage correctly rendered. It is not nor , but ; and it is not a verb but a substantive. Literally
rendered the passage is the following —
Every work of Jehovah is for its (or, his) purpose,
And even the wicked is for the day of calamity.