Commentary upon the Epistle to the Romans

Secondly, the end thereof, which is that the name of God might be celebrated: and to that end doth Paul chiefly stay upon it. For if this hardening be such, for the which the name of GOD deserveth to be declared, that he should be charged with unrighteousness, is abomination. It is an argument taken from the places of contraries. But because many interpreters, whiles they go about to qualify this place also, they do corrupt it, first it is to be noted, that for the word stirred up. In Hebrew it is, I have ordained thee: where, the Lord going about to declare that the stubbornness of Pharaoh was no let to him, that he might not deliver his people, affirmeth that his fury was not only foreseen of him, and that he had means prepared to bridle it, but also that he had purposely so ordained it, and verily to that end, that he might show forth a more evident testimony of his power. Some therefore do turn it amiss, namely that Pharaoh was reserved to a time, seeing rather he speaketh of the beginning. For seeing many things else where occur unto men, which hinder their counsels, and let the course of their actions, God saith Pharaoh came from him, and that this person was laid upon him. Unto which sentence the word raise or stir up, notably agreeth. Finally, least any should imagine, that Pharaoh was moved from above, by a certain universal and confused motion, that he might rush into that fury, the special cause or end is noted: as if it were said, that God did not only know what Pharaoh would do: but also purposely appointed him to this use. Where by it followeth, that it is in vain now to strive with him, as though he were bound to give a reason or account, seeing he doeth willingly come forth himself, and preventeth this objection, denouncing, that the reprobate, in whom he will have his name celebrated, come from the secret fountain of his providence.

Secondly, the ende thereof, which is that the name of God might be celebrated: and to that ende doth Paule chiefly staye vpon it. For if this hardening be such, for the which the name of GOD deserueth to bee declared, that hee shoulde bee charged with vnrighteousnesse, is abhomination. It is an argument taken from the places of contraries. But because manie interpreters, whiles they go about to qualifie this place also, they doe corrupt it, first it is to bee noted, that for the worde stirred vp. In Hebrewe it is, I haue ordeyned thee: where, the Lorde going about to declare that the stubbornnesse of Pharaoh was no let to him, that hee might not deliuer his people, affirmeth that his furie was not onely foreseene of him, and that hee had meanes prepared to brydle it, but also that hee had purposely so ordeyned it, and verely to that ende, that hee might shewe foorth a more euident testimonie of his power. Some therefore doe turne it amisse, namely that Pharaoh was reserued to a tyme, seeing rather hee speaketh of the beginning. For seeing many thinges else where occurre vnto men, whiche hinder their counsayles, and let the course of their actions, God saith Pharaoh came from him, and that this person was layde vpon him. Vnto which sentēce ye word raise or stirre vp, notably agreeth. Finally, least any should imagin, that Pharaoh was moued from aboue, by a certaine vniuersall and confused motion, that hee might rushe into that furie, the speciall cause or ende is noted: as if it were sayde, that God did not onely know what Pharoah woulde do: but also purposely appointed him to this vse. Where by it followeth, that it is in vayne nowe to striue with him, as though hee were bounde to giue a reason or account, seeing hee doeth willingly come forth himselfe, and preuenteth this obiection, denouncing, that the reprobate, in whom hee will haue his name celebrated, come from the secret fountain of his prouidēce.