Exodus 9:16

Exo 9:16 And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my name may be declared throughout all the earth.

Ver. 16. Have I raised thee up.] Heb., I have constituted and set thee up as a butt mark: that I may let fly at thee and follow thee close with plague upon plague, till I’have beaten the very breath out of thy body. See Pro 16:4 Rom 9:17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 9:16. For this cause have I raised thee up — A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. He must tell him that he is marked for ruin: that he now stands as the butt at which God would shoot all the arrows of his wrath. For this cause I raised thee up — To the throne, at this time; and made thee to stand — The shocks of the plagues hitherto; to show in thee my power — Providence so ordered it, that Moses should have a man of such a fierce and stubborn spirit to deal with, to make it a most signal and memorable instance of the power God has to bring down the proudest of his enemies. It must be observed, that the Hebrew word, here rendered raised up, never signifies to raise, or bring a person or thing into being; but to preserve, support, establish, or make to stand, as in the margin of our Bibles, and as may be seen, 1Ki 15:4; Pro 29:4. And accordingly, the Septuagint translation, the Chaldee, Samaritan, Arabic, and Junius and Tremellius, all render this place, “For this cause thou hast hitherto been preserved,” ενεκεν τουτου διετηρηθης, Sept. The meaning therefore of this passage is, not that God brought Pharaoh into being, or made him on purpose, that he might be an example of his severity and vengeance, but that, though Pharaoh had long deserved to be destroyed, yet God had spared him, and made him subsist for a considerable time, to show his power, by the signs and wonders which he wrought in the land of Egypt, and by delivering his people at length, in spite of all the opposition of Pharaoh, with a strong hand and outstretched arm. That my name might be known — My being, and providence, and manifold perfections; my patience in bearing with thee so long, my justice in punishing thee, my power in conquering thee, my wisdom in overruling thy pride, tyranny, cruelty, to thy own destruction and the redemption of my oppressed people, and my faithfulness in accomplishing my promises to them, and my threatenings to thee. Throughout all the earth — Not only in all places, but throughout all ages, while the earth remains. This will infallibly be the event.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And in very deed, etc. Rather, "But truly for this cause have I caused thee to stand," i.e., " kept thee alive and sustained thee in the position thou occupiest" for to shew to thee my poweri.e. , to impress thee, if it is possible that thou canst be impressed, with the greatness of my power, and the foolishness of any attempt to resist it, and also that my name may be declared throughout all the earth i.e. , that attention may be called widely among the neighbouring nations to the great truth that there is really but one God, who alone can deliver, and whom it is impossible to resist.

HOMILIES BY H. T. ROBJOHNS

Ver. 16. The road to ruin.

in very deed for this cause," etc.. (Exo_9:16) The character and conduct of Pharaoh as a probationer under the moral government of the Ever Living God is worthy of special and separate consideration. That he was such a probationer should not be simply assumed, but made clearly manifest. All the great light of natural religion shone upon his path, (Rom_1:19-25) like stars in heaven upon the path of every soul. Then there is the inward witness that speaks of the soul, of God, of duty, of immortality. (Rom_2:14, Rom_2:15) Within the confines of his empire existed a nation of no less than two millions, to whom had already been confided a part, at least, of the "oracles of God." They were the recipients of such revelations as God had already vouchsafed. Their beliefs ought not to have been unknown to him. Two missionaries, direct from God, Moses and Aaron, were his teachers. They Came with full credentials. Providential judgments, not untempered with mercy (for warning after warning came), spake with trumpet tongue. Some of his own people, convinced, probably penitent, pleaded for the right. And yet this soul went from bad to worse. We indicate the stages on the road to ruin. It is only necessary to premise that though the stages are broadly manifest enough, they, in so complicated a character, occasionally overlap, and are blended with each other.

I UNBELIEF. Pharaoh"s of the blankest kind (ver. 2). Read correctly, "Who is Jehovah"? The man a God unto himself, as all infidels practically are. The representative of the Sun-God. Note the independent stand he takes all through this controversy, as against Jehovah. On this see Kurtz, Hist. of Old Cov. 2:292.

II SUPERSTITION. So does the pendulum ever swing back from the extremes of belief or non-belief. No soul can rest in that infidelity which virtually deifies self. Hence Pharaoh played off against the representatives of Jehovah, the representatives of the polytheism of Egypt the magicians. SO in modern times. There are the credulities of atheism. Men who will not believe in the sublime truths of revelation fall to intellectual drivelling. Notable instance, Comte"s "Religion of Humanity." After all, this is a witness that man cannot live without religion. In this connection note the connection between magic and idolatry, and of that, possibly, with demons, Kurtz, 2:246-259.

III ALARM. In Pharaoh"s case this was especially manifest after the second, (Exo_8:8) fourth, (Exo_8:25) seventh, (Exo_9:27) and eighth (Exo_10:16) visitations.

IV CONFESSION. After the seventh. (Exo_9:27) No wonder, for God had said before this judgment, "I will at this time send all my plagues upon thy heart. " Coming calamity was to be of a deeper and more searching kind. The man seems to have had an access of real and honest feeling. Sees the sin of the people as well as his own. Confesses. But the confession was not followed up.

V PROMISE VIOLATION. After second, (Exo_8:8-15) fourth, (Exo_8:28-32) and seventh (Exo_9:28-35) plagues. A very common thing with sinners under Divine discipline promises of amendment but the sweep onward of the bias toward iniquity is like that of a mighty river, and carries the most earnest vows into the gulf of oblivion.

VI DISPOSITION TO COMPROMISE. See Exo_8:25-28, Exo_10:8-11, Exo_10:24. Such penitence as Pharaoh had was one of conditions and compromise. Israel"s festival must be "in the land;" then not "far away; "then only the men should go; then all might go, but the cattle must stay behind. So "We will give up sin, but only part of it. We will yield ninety-nine points, not the hundredth. We will give up what we do not care for so much, but keep What we peculiarly like. We will keep all the commandments, but not give up our money. We will gain the credit and reputation of religion, but shun the pain and denial of it." (see on "Pharaoh," in Munro"s "Sermons on Characters of the Old Testament," vol. 1. ser. 15.)

VII INDIFFERENCE. Stolidity in matters of such high import as religion is a very dangerous condition. Pharaoh assumed after fifth and sixth visitations an attitude of hardened indifference (9:7-12).

VIII HARDNESS OF HEART. Except in the objective announcement made to Moses at the first, there is no statement that God hardened Pharaoh"s heart till after the sixth plague. (Exo_9:12) Up to that time Pharaoh hardened his own heart, or the fact simply is stated, that his heart was hardened. In this matter man acts first sinfully, then God judicially.

IX RESISTANCE TO APPEAL OF OTHERS. See Exo_10:7.

X RUIN. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

9:16 In Rom 9:17, Paul quotes from the Greek version of this verse as he describes the sovereignty of God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, to show thee.

Or, set thee up.

That is, that all the world may magnify my power in overcoming thee.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. But truly, on this very account, have I caused thee to SUBSIST, (העמדחיך heemadticha), that I MIGHT cause thee to see my power, (הראתך את כחי harotheca eth cochi), and that my name MIGHT be declared throughout all the earth, (or, בכל הארץ becol haarets, in all THIS LAND). See Ainsworth and Houbigant.

Thus God gave this impious king to know that it was in consequence of his especial providence that both he and his people had not been already destroyed by means of the past plagues; but God had preserved him for this very purpose, that he might have a farther opportunity of manifesting that he, Jehovah, was the only true God for the full conviction both of the Hebrews and Egyptians, that the former might follow and the latter fear before him. Judicious critics of almost all creeds have agreed to translate the original as above, a translation which it not only can bear but requires, and which is in strict conformity to both the Septuagint and Targum. Neither the Hebrew heemadticha, I have caused thee to stand; nor the apostle's translation of it, Ro 9:17, εξηγειρα σε, I have raised thee; nor that of the Septuagint, ενεκεν τουτου διετηρηθης, on this account art thou preserved, viz., in the past plagues; can countenance that most exceptionable meaning put on the words by certain commentators, viz., "That God ordained or appointed Pharaoh from all eternity, by certain means, to this end; that he made him to exist in time; 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 go in his obstinacy and rebellion; all which was done to show in him his power in destroying him in the Red Sea. The sum of which is, that this man was raised up by God in every sense for God to show his power in his destruction." So man speaks; thus GOD hath not spoken. See Henry on the place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) And in very deed for this cause have I raised thee up.—Rather, but truly on this account have I made thee stand—i.e., kept thee alive, not for thy deserts, not even in pity, but only “for to show in thee My power.” Thou hast provoked Me so that long since thou wouldst have been “cut off from the earth,” only that My glory will be the more shown forth by thy continuance in life, and by the further plagues and punishments whereto thou wilt be subjected.

That my name may be declared.—Comp. Exo_14:17; Exo_15:14-16, &c.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. made thee to stand] i.e. maintained thee alive, the causative of to ‘stand’ in the sense of to continue, ch. Exo_21:21, Psa_102:28 [Heb. 27]. The same sense is expressed by the paraphrase of LXX. thou wast preserved (διετηρήθης). St Paul quotes this verse in Rom_9:17, in his argument to prove the absolute sovereignty of God. He there (disregarding the LXX.) expresses the verb by ἐξήγειρά σε, raised thee up, i.e. brought thee on to the stage of history (cf. ἐξεγείρω in LXX., Hab_1:6, Zec_11:16, and ἐγείρω, Jdg_2:16; Jdg_2:18; Jdg_3:9 al.),—a sense which העמיד might have had in post-exilic Hebrew, but hardly at the date when this passage of Ex. was written1[126]. The difference between raised up and kept alive does not, however, affect the Apostle’s argument. He is arguing against the Jews (who strongly maintained that their national privileges were inalienable), that God, in rejecting Israel, is not arbitrary or unjust; and he quotes two passages from the OT. to shew the absolute character of the Divine sovereignty, Exo_33:19 b as proof that God can choose Himself the recipients of His mercy, and the present passage as proof that He may, if it pleases Him, be severe, in order to carry out His Divine purpose. See further p. 54.

[126] In post-exilic Heb. עמד and העמיד acquire meanings which in early Heb. are expressed by קום and הקים: see examples in the writer’s Introduction, pp. 475, 503 (ed. 6 or 7, pp. 507, 535), Nos. 16 and 4. In early Heb. ἐξεγείρω would have been expressed by הקים (as in Hab_1:6, &c., quoted above).

to shew thee,—lit. to make thee see, i.e. experience,—my power] which might have had the effect of softening Pharaoh’s heart, and did in fact lead him more than once to give God the glory (v. 27, Exo_10:16 f.).

and that my name, &c.] Pharaoh is a signal type of the power of the world, as opposed to God; and God’s victory over him will cause His name to be declared (Psa_102:21) and known far and wide in the world.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in very deed, for this cause have I raised thee up,.... Or but truly or verily (c); instead of smiting thee with the pestilence, and cutting thee off out of the land of the living, "I have raised thee up"; made thee to stand (d), to continue in being; I have preserved thine from perishing by the former plagues, and have reserved thee for greater judgments and sorer punishments. It may take in all that God did to him; the constitution and appointment of him to all this in his eternal mind; his bringing him into being, and raising him up to kingly dignity; preserving him from perishing by the pestilence, boils and blains, and keeping him for future evils, and all upon this account for the following reasons:

for to shew in thee my power; in working miracles, inflicting judgments one after another, and especially in destroying him and his host in the Red sea:

and that my name may be declared throughout all the earth; as it has been more by that last action than by all the rest of the plagues; though, in all, his sovereignty, wisdom, power, patience, longsuffering, and justice, are most visibly displayed and glorified.

(c) "veruntamen", Junius & Tremellius, Psicator, Drusius, Fagius; so Ainsworth. (d) "stare fecite", Pagninus, Montanus, Vatablus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Raised thee to the throne, or preserved thee hitherto from the former plagues. God disposes of things in such a manner, as to draw good out of the evil designs of men. (St. Augustine, City of God xi. 17; Romans ix. 17.) (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Raised thee up; so the Hebrew word is translated, Rom 9:17. I have raised thee up out of thy first nothing, into thy being, and life, and kingdom; and upheld thy being and reign even in the midst of thy tyranny. Heb. I have made thee to stand, i.e. to remain alive and untouched, when thy magicians could not stand, Exo 9:11. I have preserved thee in life, not for want of power to destroy thee, as thou mayst fancy, nor for want of provocation from thee, but for my own glory.

To show in thee my power, in those mighty works which have been occasioned by thy rebellion and obstinacy. My name; my being and providence, and my manifold perfections; my patience in bearing thee so long, my justice in punishing thee, my power in conquering thee, my wisdom in overruling thy pride, and tyranny, and cruelty, to thy own destruction, and the redemption of my oppressed people, and my faithfulness in making good my promises to them, and my threatenings to thee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. And in very deed for this cause have I raised thee up — Literally, made thee stand, kept thee standing, or preserved thee alive, after thy life was forfeited. So, substantially, the Septuagint, Targ. of Onkelos, and Palestinian, Arabic, and Syriac versions. The Palestinian Targum well paraphrases both verses thus: “Now could I send the plague of my strength by judgment to strike thee and thy people with death, and destroy thee from the earth, but verily I have spared thee alive, not that I may benefit thee, but that my power may be made manifest to thee,” etc.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For this cause have I raised thee up - A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. He must tell him, that he is marked for ruin: that he now stands as the butt at which God would shoot all the arrows of his wrath. For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to shew in thee my power - Providence so ordered it, that Moses should have a man of such a fierce and stubborn spirit to deal with, to make it a most signal and memorable instance of the power God has to bring down the proudest of his enemies; that my name, irresistable power, and my inflexible justice, might be declared throughout all the earth - Not only to all places, but through all ages while the earth remains. This will be the event. But it by no means follows, that this was the design of God. We have numberless instances in scripture of this manner of speaking, to denote not the design, but only the event.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.