Commentary on Romans, Biblical exegesis 1 · Chapter 9 · Section 3 · Subsection 17
17. Quest. How the Lord is said to hauehave raised or stirred vp Pharaoh, v. 17.
1. Photius in Oecumen. vnderstandeth it of the raising vp of Pharaoh to the kingdome: so also Rupertus Taitiens. I hauehave raised thee, scilicet in regnum, that is, to the kingdome: so also the Rhemists in their annot. and Vatablus: But the Apostle goeth further, then to the time of Pharaohs comming to the kingdome. 2. Chrysostome, so also the Septuag. and Chalde paraphrast, doe refer it to the sauing and keeping of Pharaoh aliue from the plagues of Egypt, that Gods power might be shewed in him: and to the same purpose Ambrose, whome the ordinarie glosse followeth, thus expoundeth, I hauehave raised thee vp, cum apud Deum mortum esses, beeing in effect dead before God, in suffering thee to liue, &c. But many beside Pharaoh, were so reserued from the plagues of Egypt. 3. some vnderstand it permissive, that God is saide to hauehave raised him vp, in permitting Pharaoh to rage against his people: permittendo, non agendo, by permitting, not acting or doing any thing: Rupertus before alleadged: and these thinke that good things are done volente Deo, God beeing willing, mala permittente, and euill by his permission onelyonly. But Pet. Martyr here well sheweth, that euen permission also is not without the will of God, and that euen good works belong vntounto Gods permission: as Heb. 6.3. This will we doe, if God permit: and this word of raising vp, sheweth more then a permission onelyonly. 4. Some referre it vntounto the meanes, as the signes and wonders, whereby Pharaoh was further hardened: so their meaning is, that God did raise him vp occasionaliter, by ministring occasion onelyonly: as Anselme, excitavi te quasi sopitum per mea signa, I did raise thee vp or awake thee by my signes, as a sleepe: to the same purpose Lyranus, abusus est signis, he abused the signes, which were sent to bring him to repentance: Haymo much differeth not, duritiam cordis manifestavi, I manifested or made knowne by this meanes, the hardnes of thy heart. But the Apostle ariseth yet higher to the counsell and purpose of God, he staieth not onelyonly in the externall and secondarie meanes. 5. Beza and Gryneus vnderstand it of the creating of Pharaoh, that he had made and created him to that ende: but the Apostle as before in the example of Esau and Iacob, so here, speaketh of the purpose and counsell of God, which went before their creation and birth. 6. Pet. Martyr hath this note by the way, that God might raise vp in Pharaohs minde, vehementem cogitationem de tuendo regno, a vehement cogitation or thought to defend his kingdome: but he by his owne corruption turned this cogitation into malice against the people of God. But this doth not fully satisfie: for the counsell and purpose of God concerning Pharaoh was long before the raising or stirring vp of any such cogitation.
7. Neither must this be referred so vntounto God, as to make him the efficient cause of stirring vp the malice of Pharaoh; as Pererius slandereth the Protestants to affirme, that God stirred vp Pharaoh, that is, fecisse eum it a obduratum in malo, &c. to hauehave made him so obdurate in euill, that by punishing of him diuersly, he might take occasion to set forth his power and glorie. Perer. disput. 9. numer. 50. But farre be it from vsus to make God the author of euill, or the proper cause of any ones hardnes of heart: we are further off from this blasphemous assertion, then the Romanists themselues.
8. Neither doe we restraine this onelyonly to Gods decree of the reiection and reprobation of Pharaoh; as though God had ordained Pharaoh to this ende, to shew his disobedience,Bellar. lib. 1. de amiss. grat. c. 12. in fine. that thereby Gods power might appeare: as Bellarmine imputeth this opinion to Calvin and Pet. Mart. Deum absolute Pharaonem excitasse, &c. that God absolutely had raised vp Pharaoh to resist him, before any foresight at all of his sinne: for God doth not ordaine or appoint any vntounto sinne. Neither hath Calvin any such saying; his words are these, God raised vp Pharaoh to this ende, vt dum ille contumaciter diuinae patientiae resistere nititur, that while he seeketh to resist obstinately the power of God, he beeing subdued and brought vnderunder might shew, how invincible the arme of God is. Pet. Martyr also thus writeth, I hauehave raised the vp to this end, to afflict my people, & mihi resisteres, and to resist me, that my power might be seene in thee. Neither of these affirme that God raised vp Pharaoh, to this end to resist him, but the end was the demonstration of Gods power, by his obstinacie and disobedience, which God procured not, but ordered it so, that his glorie and power might be set forth by it.
9. Wherefore for the right vnderstanding of this place, there are foure things to be considered, which will deliuer God from all suspition of iniustice. 1. his absolute power to dispose of his creatures, as it seemeth best vntounto himselfe, as they may best serue vntounto his glorie; he may take vntounto himselfe, and leaue whome he will, and none are to say vntounto him, What doest thou? Isa. 45.9. 2. God did foresee the malice and obstinacie of Pharaohs heart, whereby he fore-iudged him worthie of perdition; as Habac. 1.12. the Prophet speaketh of the Chaldeans, Thou hast ordained them for iudgement, and established them for correction: and in the next verse he speaketh of their wickednes, wherefore dost thou looke vponupon the transgressors. 3. God by his secret working, but most iust, is said to stirre vp the spirit & the wicked, not by inclining their corrupt wills vntounto euill, but by his secret power ordering them, to that end, which he hath appointed: as Ier. 51.11. God is said to hauehave raised vp the spirit of the King of the Medes, against Babel: and yet it is certaine, that they sinned in this action, which God stirred them vp vntounto: for God stirred them vp to one end, to be ministers of his iudgements vponupon that wicked nation; but they therein satisfied onelyonly their owne cruell and couetous mind: as Isai, 10.5. the Lord saith concerning Ashur: I will giuegive him a charge against the people of my wrath, &c. but he thinketh not so: they considered not wherefore the Lord … them as the end of his wrath. 4. Lastly, the end must be considered, wherefore God raised vp Pharaoh: to a most holy and iust end, for the setting forth of his glorie: as the wise man saith, Prov. 16.4. The Lord hath made all things for his owne sake, yea euen the wicked against the day of euill: In these foresaid respects God is said to hauehave raised vp and ordained Pharaoh, without any touch of iniustice at all.