Romanos 9:17

A Biblia Sagrada

Porque diz a Escritura a Fara: Para isto mesmo te levantei; para em ti mostrar o meu poder, e para que o meu nome seja anunciado em toda a terra.

Parallel Translations

Almeida Revista e Atualizada
Porque a Escritura diz a Fara: Para isto mesmo te levantei, para mostrar em ti o meu poder e para que o meu nome seja anunciado por toda a terra.

Almeida Revista e Corrigida
Porque diz a Escritura a Fara: Para isto mesmo te levantei, para em ti mostrar o meu poder e para que o meu nome seja anunciado em toda a terra.

Bible Verse Review
  from Treasury of Scripure Knowledge

For: Romans 11:4, Galatians 3:8, Galatians 3:22, Galatians 4:30

Even: Exodus 9:16

I raised: 1 Samuel 2:7, 1 Samuel 2:8, Esther 4:14, Isaiah 10:5, Isaiah 10:6, Isaiah 45:1-3, Jeremiah 27:6, Jeremiah 27:7, Daniel 4:22, Daniel 5:18-21

that: Exodus 10:1, Exodus 10:2, Exodus 14:17, Exodus 14:18, Exodus 15:14, Exodus 15:15, Exodus 18:10, Exodus 18:11, Joshua 2:9, Joshua 2:10, Joshua 9:9, 1 Samuel 4:8, Psalms 83:17, Psalms 83:18, Proverbs 16:4, Isaiah 37:20

that my: John 17:26

Reciprocal: Exodus 14:4 - I will be Deuteronomy 2:30 - for the Lord Nehemiah 9:10 - didst Psalms 105:25 - He turned Psalms 106:8 - that he Isaiah 63:12 - to make John 17:11 - thine Romans 4:3 - what Romans 9:22 - willing 1 Timothy 5:18 - the scripture James 2:23 - the scripture James 4:5 - the scripture

Gill's Notes on the Bible

For the Scripture saith unto Pharaoh,.... אמר קרא, "The Scripture saith", is a Talmudic l way of speaking, used when any point is proved from Scripture; and is of the same signification with

אמר רחמנא, "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",

העמדתיך, 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 m 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.

l T. Bab. Pesachim, fol. 82. 2. & 84. 1. Bava Metzia, fol. 47. 1. Zebachim, fol. 4. 1, 2. & passim. m Pirke Eliezer, c. 42.

Barnes' Notes on the Bible

For the Scripture saith - Exodus 9:16. That is, God saith to Pharaoh in the Scriptures; Galatians 3:8, Galatians 3:22. This passage is designed to illustrate the doctrine that God shows mercy according to his sovereign pleasure by a reference to one of the most extraordinary cases of hardness of heart which has ever occurred. The design is to show that God has a right to pass by those to whom he does not choose to show mercy; and to place them in circumstances where they shall develope their true character, and where in fait they shall become more hardened and be destroyed; Romans 9:18.

Unto Pharaoh - The haughty and oppressive king of Egypt; thus showing that the most mighty and wicked monarchs are at his control; compare Isaiah 10:5-7.

For this same purpose - For the design, or with the intent that is immediately specified. This was the leading purpose or design of his sustaining him.

Have I raised thee up - Margin in Exodus 9:16, “made thee stand,” that is, sustained thee. The Greek word used by the apostle (ἐξήγειρα exēgeira), means properly, I “have excited, roused, or stirred” thee up. But it may also have the meaning, “I have sustained or supported thee.” That is, I have kept thee from death; I have preserved thee from ruin; I have ministered strength to thee, so that thy full character has been developed. It does not mean that God had infused into his mind any positive evil, or that by any direct influence he had excited any evil feelings, but that he had kept him in circumstances which were suited to develope his true character. The meaning of the word and the truth of the case may be expressed in the following particulars:

(1) God meant to accomplish some great purposes by his existence and conduct.

(2) He kept him, or sustained him, with reference to that.

(3) He had control over the haughty and wicked monarch. He could take his life, or he could continue him on earth. As he had control over all things that could affect the pride, the feelings, and the happiness of the monarch, so he had control over the monarch himself.

(4) “he placed him in circumstances just suited to develope his character.” He kept him amidst those circumstances until his character was fully developed.

(5) He did not exert a positive evil influence on the mind of Pharaoh; for,

(6) In all this the monarch acted freely. He did what he chose to do. He pursued his own course. He was voluntary in his schemes of oppressing the Israelites. He was voluntary in his opposition to God. He was voluntary when he pursued the Israelites to the Red sea. In all his doings he acted as he chose to do, and with a determined “choice of evil,” from which neither warning nor judgment would turn him away. Thus, he is said to have hardened his own heart; Exodus 8:15.

(7) Neither Pharaoh nor any sinner can justly blame God for placing them in circumstances where they shall develope their own character, and show what they are. It is not the fault of God, but their own fault. The sinner is not compelled to sin; nor is God under obligation to save him contrary to the prevalent desires and wishes of the sinner himself.

My power in thee - Or by means of thee. By the judgments exerted in delivering an entire oppressed people from thy grasp. God’s most signal acts of power were thus shown in consequence of his disobedience and rebellion.

My name - The name of Yahweh, as the only true God, and the deliverer of his people.

Throughout all the earth - Or throughout all the land of Egypt; Note, Luke 2:1. We may learn here,

1. That a leading design of God in the government of the world is to make his power, and name, and character known.

(2)That this is often accomplished in a most signal manner by the destruction of the wicked.

(3)That wicked people should be alarmed, since their arm cannot contend with God, and since his enemies shall be destroyed.

(4)It is right that the incorrigibly wicked should be cut off. When a man’s character is fully developed; when he is fairly tried; when in all circumstances, he has shown that he will not obey God, neither justice nor mercy hinders the Almighty from cutting him down and consigning him to death.

Clarke's Notes on the Bible

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, Exodus 9:15, Exodus 9:16 : 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 Exodus 9:15; Exodus 9:16; and, about the hardening of Pharaoh, see the notes on those places where the words occur in the same book.