104 WORD STUDIES IN THE NEW TESTAMENT. [Cu. LX.
(1 Sam. xiv. 47), and were conquered and made tributary by David (2 Sam. viii. 14). Their strength was shown in their subsequent attempts to recover independence (2 Kings viii. 20, 21; xiv. 7; 2 Chron. xxviii. 17). Their final subjugation was effected by John Hyrcanus, who incorporated them into the Jewish nation and compelled them to be circumcised.
13. Jacob—Esau. See Gen. xxv. 23. Representing their respective nations, as often in the Old Testament. Num. xxiii. 7, 10, 28; xxiv. 5; Jer. xlix. 10; compare also the original of the citation, Mal. i. 2, 3, the burden of the word of the Lord to Lsrael. Compare also Edom in ver. 4, synonymous with Esau in ver. 3; and Jsrael, ver. 5, synonymous with Jacob, ver. 2.
Hated (éu/cnca). The expression is intentionally strong as an expression of moral antipathy. Compare Matt. vi. 24; Luke xiv. 26. No idea of malice is implied of course.
15. | will have mercy—compassion (€Xerow—oiKrerpyiow). See Exod. xxxili. 19. For mercy see on 2 John 3; Luke i. 50. The former verb emphasizes the sense of human wretchedness in its active manifestation; the latter the inward feeling ex- pressing itself in sighs and tears. Have mercy therefore con- templates, not merely the sentiment in itself, but the determin- ation of those who should be its objects. The words were spoken to Moses in connection with his prayer for a general forgiveness of the people, which was refused, and his request to behold God’s glory, which was granted. With reference to the latter, God asserts that His gift is of His own free grace, without any recognition of Moses’ right to claim it on the ground of merit or service.
16. It is not of him that willeth nor of him that runneth. fi, the participation in God’s mercy. Of him, i.e, dependent upon. fewnneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See 1 Cor. ix. 24, 26; Gal. ii. 2; v. 7; Philip. ii. 16; 2 Thess. iii, 1. God is laid under no obligation by a human w2W or a human work.
17. Saith. Present tense. “There is an element of tire- lessness in the utterance. If the scripture ever spoke at all, it
Cx. IX.] THE EPISTLE TO THE ROMANS. 105
continued and continues to speak. It has never been struck dumb ” (Morison),
Pharaoh. The original meaning of the word is now sup- posed to be the double house or palace. Compare the Sublime Porte.
Raised thee up (€&yeupa). Hebrew, caused thee to stand. Sept., duernpnIns thou wast preserved alive. Only once else- where 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 explana- tions are, preserved thee alive, as Sept., eacited thee to opposi- teon, as Hab. i. 6; created thee.
Might be declared (Ssayyedp). Published abroad, thor- oughly (84). So Rev. See on Luke ix. 60. “Even to the present day, wherever throughout the world Exodus is read, the divine intervention is realized” (Godet).
18. He will (9éAev). Ina decretory sense. See on Matt. ae BS
Hardeneth (cxdrnpiver). Only here by Paul. See on hard, Matt. xxv. 24; Jude 14; Jas. iii. 4. Three words are used in the Hebrew to describe the hardening of Pharaoh’s heart. The one which occurs most frequently, properly means ¢o be strong, and therefore represents the hardness as foolhardiness, infatu- ated insensibility to danger. See Exod. xiv, The word is used in its positive sense, hardens, not merely permits to become hard. In Exodus the hardening is represented as self-produced (viii. 15, 325; ix. 34), and as produced by God (iv. 21; vii. 3; ix. 12; x. 20, 27; xi. 10). Paul here chooses the latter repre- sentation.