The Hardening Of Pharaoh's Heart Analysis

1.0 Introduction

The hardening of Pharaoh’s heart has been a theme of debate among biblical scholars and commentators for centuries. This theme raised theological issue that are in the narrative of the early chapters of the book of Exodus; to whether God has determine Pharaoh’s actions or is Pharaoh’s freedom of self-control is self-possessed until the end. However, this stubbornness of Pharaoh would seem to develop a case of power struggle between them sovereignty of God and a human leader. In some aspect, it would seem as if Pharaoh’s resistance was of his free will and in other aspect, it became an ultimate device by God.
However, according to Alec Motyer, ‘Exodus tells us three things about Pharaoh’s heart: that Pharaoh hardened his own heart (8:15, 32; 9:34); and that Pharaoh’s heart became hardened (7:13, 14, 22; 8:15; 9:7, 35) and also that Yahweh hardened Pharaoh’s heart (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17)’.1

Nonetheless, this theme of the hardening of Pharaoh’s heart would seems to appear in one form or the other about twenty times within the viewpoint of Chapter 4 to 14, whereas the hardening of the heart is shared equally among God and Pharaoh. According to Nahum Sarna, ‘ten times it is said that Pharaoh hardened his own heart, and ten times it is attributed to God’, the question is; is this stubbornness or hardening of the heart, the act of Pharaoh’s own choice? Is it the idea of God to exploits a man natural inclination toward evil? or is it to heighten the course in continuance of his purpose.2

Therefore, in scope of this essay I will discuss the theological issues raised by the hardening of Pharaoh’s heart in Exodus, using various scholarly sources to probe these theological issues. In doing so I intend to disclose that, Pharaoh decided his course of actions according to his own hardened heart, and that God intention was of a moral choice for Pharaoh to make, to reach a meaningful and concise conclusion.

2.0 Pharaoh Hardened his Own Heart

The fact that the hardening of Pharaoh’s heart is the subject of a complex theological issue, most scholars would seem to raises different argument on the Exodus account. These arguments related to the question to whether Pharaoh’s hardened heart was of his free will or to whether it has been a motif of God from the beginning. Terence Fretheim affirm, ‘Pharaoh’s own obduracy is the prior reality; his stubbornness is intensified by God’s action. His pattern of wilfulness in time becomes irreversible through continual refusal to respond to God’s word; more and more the end becomes a certain matter but that was not determined from the beginning’.3 This statement would seem to demonstrate that Pharaoh’s heart was already hardened on his own, regardless of God intervention.

However, other scholars and commentators argued that by reading the narrative of Pharaoh’s stubbornness, the biblical terminology expressed would seem to be complicated. This is because most English translation of the Hebrew text uses a different verb. The verb used is “qasah” meaning “to harden” where God and Pharaoh seem to be the subject. “Kabed” that means, “to be heavy” or self-fulfilled and self-satisfied this is where God is the subject only once and Pharaoh would be the subject most of the time. The other verb used is “hazaq” which mean, “to be strong” where God and the heart of Pharaoh is the subject. These verbs that are used symbolise the organ of the body that are not normally functioning suitably, this organ is known to be the heart.4

According to Gordon Wenham, the heart is not always been seen as part of the body that pumps blood in biblical thinking, neither it is known as a demonstrative side nor as contrasting to our intellectual or will. He went on further to say that the heart is considered, as the centre of one’s being that perhaps make human think and make choices with the heart according to the biblical terminology. However, there are other organs related to the state of mind such as the gut and the kidneys. He also mentioned that the biblical terminology of the word heart is roughly parallels to the will and mind.5 Therefore, in relation to the heart of Pharaoh being hardened and the heart is the centre of one’s being. Terence Fretheim argued that ‘the verb “hazaq” demonstrated that both God and the heart of Pharaoh are subjects where in a positive sense the heart is firm and unswerving in its purpose and negatively, it is stubborn and ought not to be changed’.6

Gordon Wenham views, when the Bible said Pharaoh hardened his own heart. It is referencing that he is becoming obstinate and stubborn and that he is refusing to change his mind regardless of the evidence.7 Therefore, these theological issues of the hardening of Pharaoh’s heart where different verbs are use in the narratives of Exodus would seem to demonstrate the nature of Pharaoh’s heart before the intervention of YAHWEH. In some views, the used of the three idioms of the terminology expressing the hardening of Pharaoh’s heart would normally be question by scholars to why these verbs are use to describe the same thing? The source criticism is more likely to answer this question of the various expressions to convey Pharaoh’s obstinacy. According to Wilson, the appearance of God as the cause of Pharaoh’s heart being hard is in accordance with the view of the Priestly source concerning the ten plagues as a start to a sovereign war.8

However, in other views according to some commentators and scholars it was after the sixth plague that God’s hardening began and that Pharaoh’s hardening of his own heart was of his own free will from the beginning.9 During the first five plagues, Pharaoh’s heart became hard although the Bible mention nothing of the agent of this hardening. Brevard Childs affirms the hardening phrase comes continually, after each episodes of plague lifted by Moses or after Moses intercede. He also argued that, ‘when Pharaoh saw that there was a respite, he hardened his heart’.10 Therefore, throughout the plague episode Pharaoh was given a choice or option to let Israel go, but he chooses to remain obstinate and stubborn to Yahweh.

According to Victor Hamilton,

‘It is significant that God’s first statements of his intention to harden Pharaoh’s heart (4:21; 7:3) both occur before the beginning of the first plague. However, the first person imperfect “I will harden” does not become a third person perfect (“The Lord hardened”) until near the end of the sixth plague (9:12). Between what God says he intends to do and his actually carrying that intention, at least for the first time, Pharaoh harden his own heart (plague 2 and 4), or the text simply says that Pharaoh’s heart is hard (1, 3 and 5), a heart condition of his even before his first plague.11

The theological issue raise in this statement is that there are no indications that God have anything to do with Pharaoh’s choice to harden his heart until after the sixth plague. Still, there are clear indications that Pharaoh hardened his own heart and that Pharaoh’s heart became hard. Therefore, it could be argue that Pharaoh was responsible for his own actions and the result of his obstinacy and stubbornness that led to more plague would seem to be the result of the hardening of his own heart. Cornelis Houtman sums Pharaoh’s stubbornness in a definitive way, he affirm that Pharaoh behaves as a madman and he displays extreme stubbornness.12

3.0 God Hardened Pharaoh’s Heart

This issue would seem to be another theological issue raise in the light of the hardening of Pharaoh’s heart. Paul the apostle defended God righteous judgement in relation to whom, he showed mercy in Rom 9:14-18. The argument that Paul raises is that the scripture says to Pharaoh, “for this very purpose I have raised you up that I may show my power in you, and that my name may be declared in all the earth. Therefore he has mercy on whom he wills, and whom he wills he harden (Rom 9:17-18)”.13 However, although these theological issues are associated to the Exodus account, apostle Paul made reference to Pharaoh’s purpose and to God’s judgement. John Mackay affirm, ‘Paul discuss this in Roman 9 where he points out that the relationship between God and mankind is conducted on the terms that God chooses Rom 9:18.14 Therefore, Paul’s argument would seem to demonstrate God’s purpose to hardened Pharaoh’s heart, although the heart of Pharaoh was already hard.

Furthermore, the Exodus narrative made references that God hardened Pharaoh’s heart ten times (4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17). According to George Knight, the reflective issue is that we have told that YHWH hardened the heart of Pharaoh. However, before that we have learned that either Pharaoh hardened his own heart or that his heart became hard. Therefore, if it has said that Pharaoh was stubborn the theological issue would be evading. Still, the three Hebrew verbs employed are not identical in meaning but evidently been use in the three literary traditions of source the JEP to declared that Yahweh hardens Pharaoh’s heart.15 Therefore scholars would seem to argued that although other passages may use the term the human heart is hard, that does not raise the theological crux. What does raise the theological issue is that it been said that God hardens the human heart.

John Mackay argued that, there are different approaches to explain this issue, he argued that some says that God hardens those whose heart already been harden by their free will. That led to his righteous judgement against their continuous rebellion against him. While other scholars ‘contend that, the idiom which attributes all that takes place to God because he is ultimate cause of everything. When it says that God harden the human heart, it then argued, he does not override the will of the individual, but permits the individual to harden his own heart’.16

Therefore, the question to why God hardened Pharaoh’s heart in relation to the theological issues raise on the matter. One could argue that although Pharaoh shut the door to negotiation or dialogue, these theological issues need careful consideration and examination that must first applied. George Knight argued three points that examine the theological issues; first, he noted Pharaoh’s lack of knowledge of Yahweh, that he is the God of the Hebrews and in fact the Lord of all. Second, there is no suggestion of God’s involvement in the hardening process on the ground that Pharaoh had damned his own soul. Nevertheless, ‘Exodus has demonstrated that God is confirming a situation that not God, but Pharaoh has created. He also points out that God was passing judgement on human sin’. Thirdly, he points out that the hardening of Pharaoh’s heart was been done in order to bring about the fulfilment of his cosmic plan.17

4.0 Sovereignty and Human Responsibility

When one read, the narratives of the Exodus account of the hardening of Pharaoh’s heart it could be easily discover there are three elements that describe the process by which the hardening is encounter. The Bible describe these elements of the hardening process using three different verbs that carries different meaning.18 However, since the hardening of Pharaoh’s heart have been a theological issue, most scholars and commentators would seem to question the purpose of the hardening process. Throughout the Bible, both Old Testament and New Testament we learned that God is sovereign, and also he’s always in control and that his purpose come to pass as he will. Still, we learned that we have a degree of freedom where there are genuine and moral choices are concern, this choices also leave us in balance of responsibility for our own actions.19

Therefore, the Exodus account demonstrates that Pharaoh was accountable for his own actions, and that Yahweh has made his judgement against him. According to Alec Motyer, ‘All three components of our moral universe are brought together in Ex 9:34 – 10:1, Pharaoh made his heart unresponsive he himself and his servant (9:34); Pharaoh’s heart was strongly resistant (9:35); and I for my part, will make his heart unresponsive along with his servant’s hearts (10:1)’. He further mention that with these words we are forcefully reminded of the choices that we made which are freedom and are the consequences of being human. Our freedom should be responsible human that recognises moral values. Therefore, humans are called to make responsible choice and given the opportunity and obligation to live in the light of the foreseeable consequences of our actions.20 However, the emphasis of the narratives hold a balance between both human responsibility and divine sovereignty that would seem to demonstrate the element of divine sovereignty in the narrative. Scofield affirm that there are two idioms of the hardening of Pharaoh’s heart, which are; personal and judicial. Whereas they denotes the liability of man and demonstrate the sovereignty of God.21 However, although self-hardening and divine hardening would seem to interwoven the primary action was initiated where God’s action was the focus in the first five citation in Ex 4 and 7.

5.0 Conclusion

The various views and argument associated with the theological issues raised by the hardening of Pharaoh’s heart would seem to demonstrate that human have a freedom of choices in terms of decision-making.
However, on examining the theological issue raised the arguments would seem to be inconsistent in many ways where there are views that Pharaoh hardened his own heart and also that God was the ultimate cause of this hardening. The Exodus account of the hardening clearly stated that God hardened Pharaoh’s heart (Ex 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17) and that Pharaoh hardened his own heart on three occasion (Ex 8:15,32; 9:34). These views reflect to whether Yahweh was the ultimate cause from the beginning or did Pharaoh’s obstinacy and stubbornness was the cause of his heart been hardened? or was the heart of Pharaoh was already hard? Still most scholars and commentators would seem to agree on the purpose of divine sovereignty was at work in relation to the plaque narrative and Pharaoh’s lack of knowledge of Yahweh. Although, there are no real consensuses among scholars and commentators that Yahweh has intervene in Pharaoh’s choice. Most Christians and believers seem to debate these issues to why God hardened the heart of Pharaoh’s and did Pharaoh have a choice in the matter from first
hand.

Therefore, to conclude the theological issues raised by the hardening of Pharaoh’s heart one could argue that Pharaoh was given a moral choice from the beginning to let Israel go so they may go and worship Yahweh. Nevertheless, Pharaoh remained obstinate and stubborn to the command of Yahweh. Therefore, this stubbornness leads to Yahweh judgement on Pharaoh and his servants and also the hardening of Pharaoh’s heart was of his free will or choice.

6.0 Bibliography

Bruckner, James K., Exodus (Massachusetts: Hendrickson, 2008)

Childs, Brevard S., The book of Exodus: A Critical Theological Commentary (Philadelphia: The Westminster Press, 1976)

Cole, R. Allan, Exodus: An Introduction and Commentary (Leicester: Inter-Varsity Press, 1973)

Ellison, H.L., Exodus (Edinburgh, UK: The Saint Andrew Press, 1982)

Fretheim, Terence E., Exodus Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1991)

Hamilton, Victor P., Exodus: Exegetical Commentary (Grand Rapid, MI: Baker Publishing, 2011)

Houtman, Cornelis, Historical Commentary on the Old Testament: Exodus Volume 2 (Kampen: KOK, 1996)

Humphreys, Colin J., The Miracles of Exodus: A Scientists Discovery of the Extraordinary Natural Causes of the Biblical Stories (London: Continuum, 2003)

Knight, George A.F., Theology as Narration: A Commentary on the Book of Exodus (Edinburgh, UK: The Handsel Press, 1976)

Mackay, John L., Exodus: A Mentor Commentary (Ross-shire, UK: Mentor, 2001)

Motyer, Alec, The Message of Exodus (Leicester, UK: Inter-Varsity Press, 2005)

Noth, Martin, Exodus: A Commentary (London: SCM Press, 1966)

Pixley, George V., On Exodus: A Liberation Perspective (New York: Orbis Book, 1987)

Pixley, Jorge, ‘Liberation Criticism’, in Method for Exodus: Methods in Biblical Interpretation ed. by Dozeman, Thomas B., (Cambridge, UK: Cambridge University Press, 2010)

Raiter, Michael, ‘And God Heard their Groaning: Slavery the Exodus and Contemporary
Theologies of Liberation’, in Exploring Exodus: Literary Theological and Contemporary Approaches ed. by Rosner, Brian S. and Williamson, Paul R., (Nottingham: Apollos, 2008)

Sarna, Nahum M., Exploring Exodus: The Heritage of Biblical Israel (New York: Schocken Books, 1987)

Scofield, C. I., The Scofield RG Study Bible 111, KJV (New York: Oxford, 2003)

Smith, Mark S., The Pilgrimage Pattern in Exodus (Sheffield, UK: Sheffield Academic Press, 1997)

Wenham, Gordon, Exploring the Old Testament Volume 1: The Pentateuch (London: SPCK, 2003)

Wilson, Robert R., 'The Hardening of Pharaoh 's Heart ', The Catholic Biblical Quarterly 41 (1979)