his bar, he pardons one and not another, as seems good in his sight. He, therefore, who is pardoned cannot say it was because I was better than others ; while he who is condemned must acknowledge that he receives nothing more than the just recompense of his sins. In order to establish his doctrine of the divine sovereignty, Paul had cited from Scripture the declaration that God shows mercy to whom he will ; he now cites an example to show that he punishes whom he will.
Even for this same purpose have I raised thee up. This is what God said to Pharaoh, as recorded in Ex. 9 : 16. The meaning of the decla- ration may be variously explained. In the Old Testament, the Hebrew word used in the passage quoted, means literally, / have caused thee to stand. This is understood by some as meaning I have called thee into existence. 2. By others, / have preserved thee. 3. By others, / have raised thee up as king. 4. By others, I have placed and continued ihee as my adversary. Either of these interpretations admits of being defended on philological grounds more or less satisfactory. The fourth, which is only a modification of the second, is perhaps the nearest to the apostle's intention. ' For this purpose have I raised you up, and placed you where you are ; and instead of cutting you off at on<3e, have so long endured your obstinacy and wickedness.'
That I might show my 'power in thee, and that my name might he declared in all the earth. This is the reason why God dealt with Pharaoh in the manner described. It was not that he was worse than others, but that God might be glorified. This is precisely the principle on which all punishment is inflicted. It is that the true character of the divine law- giver should be known. This is of all objects, when God is concerned, the highest and most important ; in itself the most worthy, and in its re- sults the most beneficent. The ground, therefore, on which Pharaoh was made an object of the divine justice, or the reason why the law was in his case allowed to take its course, is not to be sought in any peculiarity of his character or conduct in comparison with those of others, but in the sovereign pleasure of God. This result of the argument Paul formally states in the next verse.
(18) Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneih. This is the conclusion, not merely from the preceding verse, but from the whole passage, vs. 14 — 17. This per- fect sovereignty in the selection of the objects of his mercy and of his judgment, Paul had attributed to God in v. 11, and, in the subsequent verses, had proved that he claims and exercises it, both in reference to the recipients of his favour, v. 15, and the subjects of his wrath, v. 17. The doctrine, therefore, is fully established.
The latter clause of this verse, whom he will he hardeneih, admits of various explanations. The word may be taken either in its ordinary meaning, or it may be understood in its secondary sense. According to the latter view, it means to treat harshly, to punish. -This interpreta tion, it must be admitted, is peculiarly suited to the context, ' He hath