John Calvin Commentary Romans 9:17

"For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth." — Romans 9:17 (ASV)

For the Scripture saith, etc. He comes now to the second part: the rejection of the ungodly. And since there seems to be something more unreasonable in this, he endeavors to make it more fully evident how God, in rejecting whomever He wills, is not only irreprehensible but also wonderful in His wisdom and justice. He then takes his proof from Exodus 9:16, where the Lord declares that it was He who raised up Pharaoh for this end, that while Pharaoh obstinately strove to resist the power of God, he might, by being overcome and subdued, afford proof of how invincible the arm of God is; no human power is able to bear it, much less resist it. See then the example that the Lord designed to exhibit in Pharaoh!

There are two things here to be considered — the predestination of Pharaoh to ruin, which is to be referred to the past and yet hidden counsel of God — and then, the design of this, which was to make known the name of God. On this Paul primarily dwells: for if this hardening was of such a kind that on account of it the name of God deserved to be made known, it is an impious thing, according to evidence derived from the contrary outcome, 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, “I have raised,” or stirred up, (excitavi,) the Hebrew is, “I have appointed,” (constitui). From this it appears that God, intending to show that the contumacy of Pharaoh would not prevent Him from delivering His people, not only affirms that Pharaoh’s fury had been foreseen by Him and that He had prepared means for restraining it, but also that He had intentionally ordained it for this very purpose — that He might exhibit a more illustrious evidence of His own power.

Absurdly, then, some render this passage — that Pharaoh was preserved for a time; for it is his beginning that is spoken of here. For, since many things from various quarters happen to people, 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 so 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 purpose, is mentioned; as if it had been said — that God not only knew what Pharaoh would do, but also intentionally ordained him for this purpose.

It follows, therefore, that it is in vain to contend with Him, as though He were bound to give a reason; for He 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.