Exodus 9:16 and Romans 9:14-18
The hardness of Pharaoh’s heart has stimulated a great deal of discussion, both in our local church and the history of the Church universal. Did you know that the Apostle Paul uses Pharaoh as an example when discussing the future of Israel and God’s covenant with them?
In Romans 9-11, Paul discusses God’s past, present and future relationship with the nation Israel. Paul is wondering aloud (for the sake of his audience) if God has forsaken His covenants with Israel now that the Messiah has come (He hasn’t!). This is not the place for me to do a careful exegesis of Romans 9, but I’d rather instead focus on the way that Paul quotes and interprets the book of Exodus.
Paul quickly jumps into the election of Israel. God was not unjust in electing Israel, even though that election was not based upon Israel’s innate effort or goodness or works, but instead entirely based upon God’s mercy (9:14-16; note that vs 15 quotes Exodus 33:19). Paul then backs up this claim with another quote from Scripture: Exodus 9:16.
The Exodus text reads (ESV): But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. Now, we must remember that Paul is writing in Greek, and the text of Exodus was written in Hebrew. Exodus was also translated into the Greek in what we call the Septuagint (LXX), which was not only available in Paul’s time, but also quite frequently used by the apostle.
But here, however, Paul likely makes his own translation of the Hebrew, and he is just about as close as can be, much closer than the LXX. But the purpose of pointing all this out is to point to a difference in interpretation between the Greek (uninspired) translation of the Hebrew and Paul’s (inspired) translation/interpretation.
The Hebrew reads, literally, “For this purpose I have raised you up,” speaking of God “raising up” Pharaoh by means of hardening his heart and giving God opportunity to send multiple plagues instead of just one (see the context of Exodus 9:14-17). The LXX translates this Hebrew verb passively: “For this reason you were kept.” The word means to be kept or preserved. This is quite an interpretative translation. It abdicates responsibility from God, as if God is simply preserving Pharaoh’s already-hard heart and keeping him on the throne.
But Paul’s translation uses a term that is quite a bit closer to the Hebrew original: “For this purpose I have raised you up.” Paul, in line with his argument in the context, is putting the responsibility squarely on the shoulders of God. God raised up Pharaoh, hardening his heart, in order that Pharaoh might continue to rebel against God’s Word and God would continue to send His plagues upon Egypt, magnifying His name and reputation throughout the earth. One writer, Victor Hamilton (Handbook on the Pentateuch), captures the comparison between Paul’s argument and the theology in Exodus: “In each case God used the hardening redemptively. He hardened Pharaoh. The result? The Israelites were delivered from Egypt. He has hardened the Israelites. The result? Gentiles are allowed to enter God’s kingdom… Is the hardening permanent? Paul’s answer is an emphatic no. ‘All Israel will be saved’ (11:26)” (pg. 174).
Now, Paul’s argument naturally continues. He asks the question we should all be asking at this point: Romans 9:19 – You will say to me then, “Why does he still find fault? For who can resist his will?” Paul is emphasizing God’s role in Pharaoh’s hardness and God’s role in Israel’s election. Naturally, he brings up the question of how it is fair that God finds fault in any human sinfulness or rejection of His word and will.
I find Paul’s response to his own question to be both frustrating and overwhelming. I will let you read that response on your own (Romans 9:20-33), but simply say here that Paul points to God’s right to act independently of how we think He should act, in accordance to what brings Him the most glory. We will not get into arguing over whether the rest of that response supports the doctrine of double predestination, predestination, or neither, or whether his response is talking about the nation Israel or an individual’s election and destiny. That doctrinal discussion will be saved for another time.
But what is important to emphasize here is the point of Paul’s using the Exodus 9 text. God is free to do as He pleases, and all He pleases is in accordance with His perfect character, and all He does brings Him glory. Paul is developing themes on God’s freedom and God’s power (Childs, Exodus, 162), as well as God’s glory. This freedom does not negate the free will or responsibility of man.
Paul’s theology in Romans 9 and Moses’s theology in Exodus 9 are one and the same: God’s activity demonstrates His power, uniqueness, and freedom, and ultimately brings Him the utmost glory. When we read the text of Romans and the text of Exodus, we should be overwhelmed by the greatness of our God and it should stimulate us to give Him the glory He deserves.
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