Hardened Hearts and Human Choices - Part 1

This post is a response to the issues raised here (see comments). My friend Jawara has made some great points in his comment, and I hope I can build on the sound Biblical thinking he has articulated.

Many have struggled with the account of Pharaoh's hardened heart, and especially with Paul's explanation of the phenomenon in Romans 9. Jawara has mentioned that some interpretations of this seem to imply double predestination (i.e., God specifically elected or predestined Pharaoh for destruction just as He elects and predestines believers for salvation), and some imply that God is the author of evil. In this first part, I'm going to examine these questions dealing only with the historical account found in Exodus. In part 2, the scope will be expanded to include Romans 9 and other relevant passages.

First, let's look at what Pharaoh was like BEFORE his heart was hardened. He was a rebel, a God-hater, a proud and selfish king ruling over an ancient empire. He was a cruel tormentor of the Jewish people and a worshiper of false gods. So, whatever God did in hardening Pharaoh's heart did not MAKE him a lost sinner. He was a lost sinner already, of his own choice and nature. God simply "strengthened" his heart in this condition because it suited God's purposes to do so. In no way did God violate Pharaoh's freedom of choice.

Second, let's talk about WHO hardened Pharaoh's heart. There are 20 references to the hardening of Pharaoh's heart in the Exodus narrative. In 10 cases, God is the one who hardens Pharaoh's heart (although 2 of these are God stating prior to the showdown with Pharaoh that He intends to harden his heart). On 6 occasions, the condition of Pharaoh's heart is described without any indication of WHO did the hardening (e.g., “Pharaoh's heart was hardened.”). 4 times Pharaoh hardens his own heart.

When the confrontation between Moses and the Egyptian king begins, there is no indication that God directly hardened Pharaoh's heart until late in the game, the first instance being in Ex. 9:12. By this time Pharaoh has already hardened his own heart two times (Ex. 8:15, 8:32). So, both God and Pharaoh are given credit for the hardening of Pharaoh's heart. It was evidently a cooperative effort, not something God imposed upon Pharaoh against his will.

Three different Hebrew words are used to describe the hardening of Pharaoh's heart:

1. Kabed - to be heavy*

2. Hazaq - to be strong, hard (“perhaps our closest English equivalent is 'bullheaded'”)

3. Qasha – to be hard, difficult, severe*

When Pharaoh hardens his own heart, Kabed is used three times, Qasha once, and Hazaq never. When God hardens Pharaoh's heart, Hazaq is used 7 times, Kabed twice, and Qasha once. The implications of this are worth pondering, but I won't offer any theories here. Suffice it to say that Pharaoh's heart was hardened by both his own choice and by God's intervention.

I have not mentioned the verb tenses, but there are instructive details in them for those who have the time and resources to do a deeper study.

There is also an interesting play on words in Ex. 14:4 and 14:17 -- Pharaoh's heart is hardened (Kabed), but God is going to be honored (Kabed) from this! Kabed is the usual Old Testament word for “glory, honor” as well as “heaviness.” Someone like John Piper or Jonathan Edwards could write an entire series of books on this.

Third, let's look at HOW Pharaoh's heart was hardened. Pharaoh's heart was hardened as he saw the display of God's mercy toward Israel and rejected that mercy for himself and his people. Consider this insight from Rex Andrews**

"Two things were to happen. Exodus 6:7, "Ye shall KNOW that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians." Israel should know the Lord, as Redeemer, by His mercy. And, Exodus 7:5, "The Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them." The same circumstances were to issue in knowing the Lord. Israel to know Him as redeemer and deliverer. Egypt to know Him in His power to judge them and to break their power over Israel. Israel to RECEIVE the delivering mercy and to prosper; Egypt to RESIST the delivering mercy and be overthrown. The same Lord, and the same mercy. Two different reactions to Him and to it. Two opposite effects produced and results established: I will have compassion on Israel and do him mercy. I will harden Pharaoh's heart and destroy his power over Israel. Yet only ONE mercy. And, as we shall see, it was offered to both." (What the Bible Teaches About Mercy, Zion, IL: Zion Faith Homes, 1985, Page 40)

Pharaoh's choice to harden his heart was God's opportunity to display His glory. This was God's sovereign work, but Pharaoh was still responsible and culpable for his decisions. God offers His own (authoritative) interpretation of these events in Exodus 9:15-17,

“For if by now I had put forth my hand and struck you and your people with pestilence, you would then have been cut off from the earth. But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth. Still you exalt yourself against My people by not letting them go.”

To paraphrase: “I've allowed you to remain when I could have ended your life already. I'm going to use your stubbornness to accomplish something great, but you're the one responsible for your sin.”

So, God extended and strengthened Pharaoh's chosen disposition in order to accomplish His own purpose. Pharaoh could justly have been destroyed at any time during the process, but God patiently bore with him until the appointed time. Although Pharaoh could choose to resist God, he could not do so on his own terms. In His own way and in His own time, God would use Pharaoh's sinful decision to reveal His glory.

“The Lord causes Pharaoh's heart to become hard (lit. “difficult”), not by implanting evil in it, but by giving it over to its evil direction without restraint. . . . God's judgment on Pharaoh issued in mercy to Israel, Egypt, and the nations as they saw His power to save.” (The Reformation Study Bible, Note on Ex. 7:3)

Fourth, let's glory in God's great mercy toward us! Why did God redeem Israel? Mercy. Why did He choose, and call, and purchase, and rescue, and forgive, and save us? MERCY.

Surely we have all been guilty of hardening our hearts against the Holy One. We have disobeyed, exalted ourselves, chosen our own way, accused God of injustice, persecuted His people, made light of His judgments and rejected His kindness times without number. Every one of us is as liable to judgment as Pharaoh was, and it is only by God's mercy that we do not share his final end.

The nation of Israel was no more deserving of God's mercy than Pharaoh. They questioned God's motives, challenged His representatives, and scarcely escaped from Egypt before complaining about it. Most of those who crossed the Red Sea with Moses died in the wilderness over the course of 40 years' wandering – cursed because of their unbelief. And yet God graciously met their needs, fed and clothed them, and remained with them until the day of their death. Then He took their children into the Promised Land with victory, in spite of the fact that this generation also sinned in various ways during the campaign in Canaan. Faithful mercies.

The plagues that brought judgment on Egypt were a mercy to Israel. God revealed His power to SAVE His people by defeating their oppressors. His mercy was shown to the Hebrews as they were preserved and protected during the course of the 10 plagues. This display of mercy reached its culmination in the Passover, an event which painted a vivid picture of the Gospel – and it continues to speak even to this day. Fathomless mercies.

Had Pharaoh relented, the Passover would not have been necessary. Israel would have departed from Egypt without passing through the blood-stained door posts and partaking of the sacrificed lamb, which are illustrations of Christ's work on the cross. And there is no greater revelation of mercy than that found in the cross. Supreme mercy.

So, Pharaoh's seemingly insane resistance to God, resulting from his hardened heart, led to a wondrous display of amazing grace that reaches even to us!

Finally, let's marvel at the awe-inspiring sovereignty of God over all things. In Moses' day, there was no man more sovereign than Pharaoh. A word from this king could move armies, end lives, build cities, oppress peoples, and free slaves. His authority was absolute and his decrees were binding. Yet Pharaoh was no match for God.

God had Pharaoh under complete control, even while He allowed him the freedom to make his own choices. Pharaoh's worst choice could not possibly thwart a single purpose of God. All creatures exercise their wills within the bounds of God's overarching plan. Sovereignty means "God limits, orders and controls all things for His glory and our good." That limiting, ordering and controlling includes you, me . . . and Pharaoh.

I know your mind is probably protesting this because mine is protesting as well. But we are touching the fringe of a deep mystery. Walther Eichrodt insightfully points out the Old Testament's dual affirmation of God's sovereignty and man's responsibility:

“The fundamental postulate of moral freedom is thus found in equal force alongside the religious conviction of God's effective action in all things; and no attempt is made to create a harmonizing adjustment between them. It is testimony to the compelling power of the Old testament experience of God that it was able to affirm both realities at once, and to endure the tension between them, without discounting anything of their unconditional validity.” (Theology of the Old Testament, 2 vols., translated by J. Baker, Philadelphia: Westminster, 1967, pp. 178-179)

Does your experience with God have this “compelling power” that is “able to affirm both realities at once?” If you've got God wrapped up tight in a theological hat box, you may have missed the point. Knowledge about God is not a hat to be worn. It is more like a fog-shrouded mountain city to be explored and wondered at with new discoveries and new applications and new mercies every day. The Word is our flashlight and also our map. It leads us to find God in His city. But like Moses, we can only see His back as He passes by and declares His Name: “The LORD, the LORD GOD, compassionate and gracious, slow to anger and abounding in mercy and truth . . .” (Ex. 34:6). Our response should be the same as that of Moses, who “made haste to bow low toward the earth and worship.” (Ex. 34:8) If you're wearing your theology like a little crown, bear in mind that you're bound to bump into the REAL King and get humbled before long. Seek humility now!

The account of Pharaoh's hardened heart boldly reflects the paradox. It warns us to be wary of making choices that God might use for His own purposes in a way that would lead to our justly deserved destruction. It also calls us to lay hold of His offered mercies, seeing that He is fully able to deliver those who are His. Thus, belief in a sovereign God does not make our choices insignificant and meaningless. On the contrary, such belief makes our choices more weighty than they would or could otherwise be. Yet they are kept firmly within the bounds of His choice.

Have we solved the mystery? No, we have only examined it and stated it in Biblical terms. We are not called to solve these mysteries, but rather to adore the One who CAN solve them, and to affirm the truth He reveals: that His choices are sovereign, and ours are merely significant.

Conclusion

By asserting that the hardening was initiated by Pharaoh's own choice, we can remove any possible implication that God was the author of Pharaoh's sin. And by the same assertion, we can do away with the unbalanced idea of double predestination. At the same time, we are able to place strong emphasis on God's sovereignty without removing human responsibility. And since the mercy shown to Israel is according to God's choice, not their deserving or merit, the doctrine of election is preserved to the glory of His grace. In this way we have done no damage to the Scriptures or our faith. Rather we have upheld both.

There's more to say about this, but it will have to wait for part 2.

Soli Deo Gloria – to God alone be glory!

NOTES
*I am indebted to Victor P Hamilton's Handbook On The Pentateuch for an excellent discussion of the Hebrew words and a scholarly treatment of the entire subject. Refer to pages 167-174 of this book for deeper study.
**What The Bible Teaches About Mercy, by Rex B. Andrews, is a devotional study which traces the theme of God's mercy through the entire Bible. Andrews devotes an entire chapter to the hardening of Pharaoh's heart. Although the chapter does not directly address the tension between God's sovereignty and human choice, it is nonetheless an illuminating and provoking study. Andrews was a Pentecostal minister at the Zion Faith Homes in Zion, Illinois. Among those he influenced was Leonard Ravenhill, who is said to have consulted him for advice on many occasions. Andrews' teaching on divine mercy ripped my legalistic mindset to shreds and helped to build the bridge that eventually led me from Pentecostalism to Reformed theology. I recommend What The Bible Teaches About Mercy to everyone, based not on the theological background of its author, but on the foundational concept it presents. It is packed with useful exegesis that will directly challenge the heart and draw the soul to Christ, regardless of one's doctrinal persuasion.