I will harden Pharaoh’s heart, and multiply My signs and My wonders.
The struggle between God’s will and Pharaoh’s
The text brings before us the two great results which God forewarned Moses would rise from the struggle between His will and Pharaoh’s. On the one hand, the tyranny was to be gradually overthrown by the sublime manifestations of the power of the Lord; on the other, the heart of Pharaoh himself was to be gradually hardened in the conflict with the Lord.
I. Why was the overthrow of Pharaoh’s tyranny through the miracles of Moses so gradual? Why did not God, by one overwhelming miracle, crush for ever the power of the king?
1. It was not God’s purpose to terrify Pharaoh into submission. He treats men as voluntary creatures, and endeavours, by appealing to all that is highest in their natures, to lead them into submission.
2. In his determination to keep Israel in slavery, Pharaoh had two supports--his confidence in his own power, and the flatteries of the magicians. Through both these sources the miracles appealed to the very heart of the man.
3. The miracles appealed to Pharaoh through the noblest thing he had left--his own sense of religion. When the sacred river became blood, and the light turned to darkness, and the lightning gleamed before him, he must have felt that the hidden God of nature was speaking to him. Not until he had been warned and appealed to in the most powerful manner did the final judgment come.
II. We are told that the heart of Pharaoh was hardened by the miracles which overthrew his purpose. What does this mean? One of the most terrible facts in the world is the battle between God’s will and man’s. In Pharaoh we see an iron will manifesting itself in tremendous resistance, the results of which were the hardening and the overthrow. There are three possible explanations of the hardening of Pharaoh’s heart.
1. It may be attributed entirely to the Divine sovereignty. But this explanation is opposed to the letter of Scripture. We read that Pharaoh hardened his heart.
2. We may attribute it wholly to Pharaoh himself. But the Bible says distinctly, “The Lord hardened Pharaoh’s heart.”
3. We may combine the two statements, and thus we shall get at the truth. It is true that the Lord hardened Pharaoh, and true also that Pharaoh hardened himself. (E. L. Hull, B. A.)
Hardening of conscience
It is a very terrible thing to let conscience begin to grow hard, for it soon chills into northern iron and steel. It is like the freezing of a pond. The first film of ice is scarcely perceptible; keep the water stirring and you will prevent the frost from hardening it; but once let it film over and remain quiet, the glaze thickens over the surface, and it thickens still, and at last it is so firm that a waggon might be drawn over the solid ice. So with conscience, it films over gradually, until at last it becomes hard and unfeeling, and is not crushed even with ponderous loads of iniquity. (C. H. Spurgeon.)
Seven characteristics of Pharaoh
I. Ignorant (Exodus 5:2).
II. Disobedient (Exodus 5:2).
III. Unbelieving (Exodus 5:9).
IV. Foolish (Exodus 8:10).
V. Hardened (Exodus 8:15).
VI. Privileged (Exodus 9:1).
VII. Lost (Exodus 14:26-28). (C. Inglis.)
Judicial hardness of heart inflicted by God
I. I shall give some general observations from the story; for in the story of Pharaoh we have the exact platform of a hard heart.
1. Between the hard heart and God there is an actual contest who shall have the better. The parties contesting are God and Pharaoh.
2. The sin that hardened Pharaoh, and put him upon this contest, was covetousness and interest of State.
3. This contest on Pharaoh’s part is managed with slightings and contempt of God; on God’s part, with mercy and condescension.
4. The first plague on Pharaoh’s heart is delusion. Moses worketh miracles, turneth Aaron’s rod into a serpent, rivers into blood, bringeth frogs, and the magicians still do the same; God permitteth these magical impostures, to leave Pharaoh in his wilful error.
5. God was not wanting to give Pharaoh sufficient means of conviction. The magicians turned their rods into serpents, but “Aaron’s rod swallowed up their rods” (Exodus 7:12); which showeth God’s super-eminent power.
6. Observe, in one of the plagues Israel might have stolen away, whether Pharaoh would or no (Exodus 10:22-23): but God had more miracles to be done. When He hath to do with a hard heart, He will not steal out of the field, but go away with honour and triumph. This was to be a public instance, and for intimation to the world (1 Samuel 6:6). The Philistines took warning by it, and it will be our condemnation if we do not.
7. In all these plagues I observe that Pharaoh now and then had his devout pangs. In a hard heart there may be some relentings, but no true repentance.
8. In process of time his hardness turns into rage and downright malice (Exodus 10:28). Men first slight the truth, and then are hardened against it, and then come to persecute it. A river, when it hath been long kept up, swelleth and beareth down the bank and rampire; so do wicked men rage when their consciences cannot withstand the light, and their hearts will not yield to it.
9. At length Pharaoh is willing to let them go. After much ado God may get something from a hard heart; but it is no sooner given but retracted; like fire struck out of a flint, it is hardly got, and quickly gone (Hosea 6:4).
10. The last news that we hear of hardening Pharaoh’s heart was a little before his destruction (Exodus 14:8). Hardness of heart will not leave us till it hath wrought our full and final destruction. Never any were hardened but to their own ruin.
II. How God hardens.
1. Negatively.
(1) God infuseth no hardness and sin as he infuseth grace. All influences from heaven are sweet and good, not sour. Evil cannot come from the Father of lights. God enforceth no man to do evil.
(2) God doth not excite the inward propension to sin; that is Satan’s work.
2. Affirmatively.
(1) By desertion, taking away the restraints of grace, whereby He lets them loose to their own hearts (Psalms 81:12). Man, in regard to his inclinations to sin, is like a greyhound held by a slip or collar; when the hare is in sight, take away the slip, and the greyhound runneth violently after the hare, according to his inbred disposition. Men are held in by the restraints of grace, which, when removed, they are left to their own swing, and run into all excess of riot.
(2) By tradition. He delivereth them up to the power of Satan, who worketh upon the corrupt nature of man, and hardeneth it; he stirreth him up as the executioner of God’s curse; as the evil spirit had leave to seduce Ahab (1 Kings 22:21-22).
(3) There is an active providence which deposeth and propoundeth such objects as, meeting with a wicked heart, maketh it more hard. God maketh the best things the wicked enjoy to turn to the fall and destruction of those that have them. In what a sad case are wicked men left by God! Mercies corrupt them, and corrections enrage them; as unsavoury herbs, the more they are pounded, the more they stink. As all things work together for good to them that love God, so all things work for the worst to the wicked and impenitent. Providences and ordinances; we read of them that wrest the scriptures to their own destruction (2 Peter 3:16). Some are condemned to worldly happiness; by ease and abundance of prosperity they are entangled: “The prosperity of fools shall destroy them” (Proverbs 1:32); as brute creatures, when in good plight, grow fierce and man-keen. If we will find the sin, God will find the occasion. (T. Manton, D. D.)
A hardened heart
God hardened Pharaoh’s heart by submitting to him those truths, arguments, and evidences which he ought to have accepted, but the rejection of which recoiled upon himself, and hardened the heart they did not convince. Everybody knows, in the present day, that if you listen, Sunday after Sunday, to great truths, and, Sunday after Sunday, reject them, you grow in your capacity of repulsion and ability to reject them, and the more hardened you become; and thus, the preaching of the gospel that was meant to melt, will be the occasion of hardening your heart--not because God hates you, but because you reject the gospel. The sun itself melts some substances, whilst, from the nature of the substances, it hardens others. You must not think that God stands in the way of your salvation. There is nothing between the greatest sinner and instant salvation, but his own unwillingness to lean on the Saviour, and be saved. (J. Cumming, D. D.)
The punishment of unbelief
The gospel is “the savour of life unto life, and of death unto death,” as one and the same savour is to some creatures refreshing, to others poisonous. But that the gospel is unto death, is not a part of its original intention, but a consequence of perverse unbelief; but when this takes place, that it is unto death comes as a punishment from God. Thus the expression “hardening” presupposes an earlier condition, when the heart was susceptible, but which ceased in consequence of the misuse, of Divine revelations and gifts. As Pharaoh hardens himself, so God hardens him at the same time. (Otto Von Gerlach, D. D.)
Heart-hardening
1. Both the expressions employed and the facts themselves lead to the conclusion, that hardening can only take place where there is a conflict between human freedom and Divine grace.
2. Again, it follows from the notion of hardening, that it can only result from a conscious and obstinate resistance to the will of God. It cannot take place where there is either ignorance or error. So long as a man has not been fully convinced that he is resisting the power and will of God, there remains a possibility that as soon as the conviction of this is brought home to his mind, his heart may be changed, and so long as there is still a possibility of his conversion, he cannot be said to be really hardened. The commencement of hardening is really hardening itself, for it contains the whole process of hardening potentially within itself. This furnishes us with two new criteria of hardening;
(1) before it commences, there is already in existence a certain moral condition, which only needs to be called into activity to become positive hardness; and
(2) as soon as it has actually entered upon the very first stage, the completion of the hardening may be regarded as certain. In what relation, then, does God stand to the hardening of the heart? Certainly His part is not limited to mere permission. Hengstenberg has proved that this is utterly inadmissible on doctrinal grounds; and an impartial examination of the Scriptural record will show that it is exegeti-cally inadmissible here. No. God desires the hardening, and, therefore, self-hardening is always at the same time hardening through God. The moral condition, which we have pointed out as the pre-requisite of hardening the soil from which it springs, is a man’s own fault, the result of the free determination of his own will. But it is not without the co-operation of God that this moral condition becomes actual hardness. Up to a certain point the will of God operates on a man in the form of mercy drawing to himself, He desires his salvation; but henceforth the mercy is changed into judicial wrath, and desires his condemnation. The will of God (as the will of the Creator), when contrasted with the will of man (as the will of the creature), is from the outset irresistible and overpowering. But yet the wilt of man is able to resist the will of God, since God has created him for freedom, self-control, and responsibility; and thus when the human will has taken an ungodly direction and persists in it, the Divine will necessarily gives way. Hence, the human will is at the same time dependent on the Divine will, and independent of it. The solution of this contradiction is to be found in the fact, that the will of God is not an inflexibly rigid thing, but something living, and that it maintains a different bearing towards a man’s obedience, from that which it assumes towards his stubborn resistance. In itself it never changes, whatever the circumstances may be; but in relation to a creature, endowed with freedom, the manifestation of this will differs according to the different attitudes assumed by the freedom of the creature. In itself it is exactly the same will which blesses the obedient and condemns the impenitent--there has been no change in its nature, but only in its operations--just as the heat of the sun which causes one tree to bloom is precisely the same as that by which another is withered. As there are two states of the human will--obedience and disobedience--so are there two corresponding states of the Divine will, mercy and wrath, and the twofold effects of these are a blessing and a curse. (J. H. Kurtz, D. D.)
Lessons
1. First and foremost, we learn the insufficiency of even the most astounding miracles to subdue the rebellious will, to change the heart, or to subject a man unto God. Our blessed Lord Himself has said of a somewhat analogous case, that men would not believe even though one rose from the dead. And His statement has been only too amply verified in the history of the world since His own resurrection. Religion is matter of the heart, and no intellectual conviction, without the agency of the Holy Spirit, affects the inmost springs of our lives.
2. A more terrible exhibition of the daring of human pride, the confidence of worldly power, and the deceitfulness of sin, than that presented by the history of this Pharaoh can scarcely be conceived. And yet the lesson seems to have been overlooked by too many! Not only sacred history, but possibly our own experience, may furnish instances of similar tendencies; and in the depths of his own soul each believer must have felt his danger in this respect, for “the heart is deceitful above all things, and desperately wicked.”
3. Lastly, resistance to God must assuredly end in fearful judgment. Each conviction suppressed, each admonition stifled, each loving offer rejected, tends towards increasing spiritual insensibility, and that in which it ends. It is wisdom and safety to watch for the blessed influences of God’s Spirit, and to throw open our hearts to the sunlight of His grace. (A. Edersheim, D. D.)
Providence penal
In accordance with a vow a Hindu once bandaged up his eyes so tightly that not a single ray of light could enter them. So he continued for years. At last, when his vow was completed, he threw off his bandage, but only to find that through disuse he had completely lost his sight. In one sense, he had deprived himself of sight; in another, God had deprived him of it. So it was with Pharaoh’s spiritual sight. Then comes the warning of consequences. It is very pleasant to go floating down the river toward the rapids. The current is so gentle that one can easily regain the bank. But remain in that current, in spite of all warnings, just one moment too long, and you and your boat will go over the falls. (S. S. Times.)