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Romans 9:17

Adam Clarke
Bible Commentary

For the Scripture saith unto Pharaoh - Instead of showing the Israelites mercy he might justly have suffered them to have gone on in sin, till he should have signalized his wisdom and justice in their destruction; as appears from what God in his word declares concerning his dealings with Pharaoh and the Egyptians, Exodus 9:15, Exodus 9:16; : For now, saith the Lord, I had stretched forth my hand, (in the plague of boils and blains), and I had smitten thee and thy people with the pestilence; and thou hadst (by this plague) been cut off from the earth; (as thy cattle were by the murrain); but in very deed for this cause have I raised thee up - I have restored thee to health by removing the boils and blains, and by respiting thy deserved destruction to a longer day, that I may, in thy instance, give such a demonstration of my power in thy final overthrow, that all mankind may learn that I am God, the righteous Judge of all the earth, the avenger of wickedness. See this translation of the original vindicated in my notes on Exodus 9:15; (note), Exodus 9:16; (note); and, about the hardening of Pharaoh, see the notes on those places where the words occur in the same book.

Matthew Henry
Concise Bible Commentary
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
Ellen G. White
Patriarchs and Prophets, 267-8

A more terrible stroke followed—murrain upon all the Egyptian cattle that were in the field. Both the sacred animals and the beasts of burden—kine and oxen and sheep, horses and camels and asses—were destroyed. It had been distinctly stated that the Hebrews were to be exempt; and Pharaoh, on sending messengers to the home of the Israelites, proved the truth of this declaration of Moses. “Of the cattle of the children of Israel died not one.” Still the king was obstinate. PP 267.1

Moses was next directed to take ashes of the furnace, and “sprinkle it toward heaven in the sight of Pharaoh.” This act was deeply significant. Four hundred years before, God had shown to Abraham the future oppression of His people, under the figure of a smoking furnace and a burning lamp. He had declared that He would visit judgments upon their oppressors, and would bring forth the captives with great substance. In Egypt, Israel had long languished in the furnace of affliction. This act of Moses was an assurance to them that God was mindful of His covenant, and that the time for their deliverance had come. PP 267.2

As the ashes were sprinkled toward heaven, the fine particles spread over all the land of Egypt, and wherever they settled, produced boils “breaking forth with blains upon man, and upon beast.” The priests and magicians had hitherto encouraged Pharaoh in his stubbornness, but now a judgment had come that reached even them. Smitten with a loathsome and painful disease, their vaunted power only making them contemptible, they were no longer able to contend against the God of Israel. The whole nation was made to see the folly of trusting in the magicians, when they were not able to protect even their own persons. PP 267.3

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