SEV Biblia, Chapter 9:17
Porque la Escritura dice de Faran: Que para esto mismo te he levantado, para mostrar en ti mi potencia, y que mi Nombre sea anunciado por toda la tierra.
Clarke's Bible Commentary - Romans 9:17
Verse 17. For the Scripture saith unto Pharaoh] Instead of showing the Israelites mercy he might justly have suffered them to have gone on in sin, till he should have signalized his wisdom and justice in their destruction; as appears from what God in his word declares concerning his dealings with Pharaoh and the Egyptians, Exod. ix. 15, 16: For now, saith the Lord, I had stretched forth my hand, (in the plague of boils and blains,) and I had smitten thee and thy people with the pestilence; and thou hadst (by this plague) been cut off from the earth; (as thy cattle were by the murrain;) but in very deed for this cause have I raised thee up-I have restored thee to health by removing the boils and blains, and by respiting thy deserved destruction to a longer day, that I may, in thy instance, give such a demonstration of my power in thy final overthrow, that all mankind may learn that I am God, the righteous Judge of all the earth, the avenger of wickedness. See this translation of the original vindicated in my notes on Exod. ix. 15, 16; and, about the hardening of Pharaoh, see the notes on those places where the words occur in the same book.
John Gill's Bible Commentary
Ver. 17. For the Scripture saith unto Pharaoh , etc..] arq rma , The Scripture saith, is a Talmudic way of speaking, used when any point is proved from Scripture; and is of the same signification with anmjr rma , the merciful God says; and so the sense of it here is, God said to Pharaoh; the testimony here cited, stands in ( Exodus 9:16); where it is read thus, for this cause have I raised thee up, ytdm[h , or made thee stand, for to show in thee my power, and that my name may be declared throughout all the earth; and is produced by the apostle in proof of the other branch of predestination, called reprobation, and to vindicate it from the charge of unrighteousness: in which may be observed, that the act of raising up of Pharaoh is God's act, even for this same purpose have I raised thee up ; which may be understood in every sense that is put upon that phrase, unless that which some Jewish writers have annexed to it, namely, that God raised Pharaoh from the dead; otherwise, I say, all the rest may well enough be thought to be comprised in it; as that God ordained and appointed him from eternity, by certain means to this end; that he made him to exist in time, or brought him into being; that he raised him to the throne, promoted him to that high honour and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart, irritated, provoked, and stirred him up against his people Israel; and suffered him to go all the lengths he did, in his obstinacy and rebellion: all which was done, that I might shew my power in thee ; his superior power to him, his almighty power in destroying him and his host in the Red sea, when the Israelites were saved: and the ultimate end which God had in view in this was, that my name might be declared throughout all the earth ; that he himself might be glorified, and that the glory of his perfections, particularly of his wisdom, power, and justice, might be celebrated throughout the world. The sum of it is, that this man was raised up by God in every sense, for God to show his power in his destruction, that he might be glorified; from whence the apostle deduces the following conclusion.
Matthew Henry Commentary
Verses 14-24 - Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In thi preventing, effectual, distinguishing grace, he acts as a benefactor whose grace is his own. None have deserved it; so that those who ar saved, must thank God only; and those who perish, must blame themselve only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his reveale will. And this is, that he will receive, and not cast out, those tha come to Christ; but the drawing of souls in order to that coming, is a anticipating, distinguishing favour to whom he will. Why does he ye find fault? This is not an objection to be made by the creature agains his Creator, by man against God. The truth, as it is in Jesus, abase man as nothing, as less than nothing, and advances God as sovereig Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to repl against him. Would not men allow the infinite God the same sovereig right to manage the affairs of the creation, as the potter exercises i disposing of his clay, when of the same lump he makes one vessel to more honourable, and one to a meaner use? God could do no wrong however it might appear to men. God will make it appear that he hate sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fi themselves for hell, but it is God who prepares saints for heaven; an all whom God designs for heaven hereafter, he fits for heaven now Would we know who these vessels of mercy are? Those whom God ha called; and these not of the Jews only, but of the Gentiles. Surel there can be no unrighteousness in any of these Divine dispensations Nor in God's exercising long-suffering, patience, and forbearanc towards sinners under increasing guilt, before he brings utte destruction upon them. The fault is in the hardened sinner himself. A to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning merc and new-creating grace, and give diligence to make our calling an election sure.
Greek Textus Receptus
λεγει 3004 5719 V-PAI-3S γαρ 1063 CONJ η 3588 T-NSF γραφη 1124 N-NSF τω 3588 T-DSM φαραω 5328 N-PRI οτι 3754 CONJ εις 1519 PREP αυτο 846 P-ASN τουτο 5124 D-ASN εξηγειρα 1825 5656 V-AAI-1S σε 4571 P-2AS οπως 3704 ADV ενδειξωμαι 1731 5672 V-AMS-1S εν 1722 PREP σοι 4671 P-2DS την 3588 T-ASF δυναμιν 1411 N-ASF μου 3450 P-1GS και 2532 CONJ οπως 3704 ADV διαγγελη 1229 5652 V-2APS-3S το 3588 T-NSN ονομα 3686 N-NSN μου 3450 P-1GS εν 1722 PREP παση 3956 A-DSF τη 3588 T-DSF γη 1093 N-DSF
Vincent's NT Word Studies
17. Saith. Present tense. "There is an element of tirelessness in the utterance. If the scripture ever spoke at all, it continued and continues to speak. It has never been struck dumb" (Morison).Pharaoh. The original meaning of the word is now supposed to be the double house or palace. Compare the Sublime Porte.
Raised thee up (exhgeira). Hebrew, caused thee to stand. Sept., diethrhqhv thou wast preserved alive. Only once elsewhere in the New Testament, 1 Cor. vi. 14, of raising from the dead. The meaning here is general, allowed thee to appear; brought, thee forward on the stage of events, as Zech. xi. 16. So the simple verb in Matt. xi. 11; John vii. 52. Other explanations are, preserved thee alive, as Sept., excited thee to opposition, as Hab. i. 6; creded thee.
Might be declared (diaggelh). Published abroad, thoroughly (dia). So Rev. See on Luke ix. 60. "Even to the present day, wherever throughout the world Exod. is read, the divine intervention is realized" (Godet).
Robertson's NT Word Studies
9:17 {To Pharaoh} (t"i Phara"). There is a national election as seen in verses #7-13, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes #Ex 9:16. {Might be published} (diaggelei). Second aorist passive subjunctive of diaggell".
