He did harden his own heart as God hardened it first, he did wilfully what God said., God started it Ex 4:21
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
So he willingly complied Ex 7:13
And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said.
Ex 8 15
But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.
So he had no other choice but to do willingly what God said, God decided it
the biblical languages had idioms, colloquialisms, Semitisms, and word usages peculiar to them, which those familiar with the language would understand.
In his copious work on biblical figures of speech, E.W. Bullinger listed several ways that the Hebrew and Greek languages used verbs to mean something other than their strict, literal usage. He listed several verses that show that the languages “used active verbs to express the agent’s design or attempt to do anything, even though the thing was not actually done” (1898, p. 821). To illustrate, in discussing the Israelites,
Deuteronomy 28:68 states: “Ye shall be sold (i.e., put up for sale) unto your enemies…and no man shall buy you.” The translators of the New King James Version recognized the idiom and rendered the verse, “you shall be offered for sale.” The text clearly indicated that they would not be sold, because there would be no buyer, yet the Hebrew
active verb for “sold” was used. In the New Testament, a clear example of this type of usage is found in
1 John 1:10, which states, “If we say that we have not sinned, we make Him [God—KB/DM] a liar.” No one can
make God a liar, but the attempt to deny sin is the equivalent of attempting to make God a liar, which is rendered with an
active verb as if it actually happened. Verbs, therefore, can have idiomatic usages that may convey something other than a strict, literal meaning.
With that in mind, Bullinger’s fourth list of idiomatic verbs deals with active verbs that “were used by the Hebrews to express, not the doing of the thing, but the
permission of the thing which the agent is said to do” (p. 823, emp. in orig.). To illustrate, in commenting on
Exodus 4:21, Bullinger stated: “ ‘I will harden his heart (i.e., I will permit or suffer his heart to be hardened), that he shall not let the people go.’ So in all the passages which speak of the hardening of Pharaoh’s heart. As is clear from the common use of the same Idiom in the following passages” (1968, p. 823). He then listed
Jeremiah 4:10, “ ‘Lord God, surely thou hast greatly deceived this people’: i.e., thou hast suffered this People to be greatly deceived, by the false prophets…. ”
Ezekiel 14:9 is also given as an example of this type of usage: “ ‘If the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet’: i.e., I have permitted him to deceive himself.” James MacKnight, in a lengthy section on biblical idioms, agrees with Bullinger’s assessment that in Hebrew active verbs can express permission and not direct action. This explanation unquestionably clarifies the question of God hardening Pharaoh’s heart. When the text says that God hardened Pharaoh’s heart, it means that God would
permit or
allow Pharaoh’s heart to be hardened.
A second equally legitimate explanation for the Exodus text is that the allusions to God hardening Pharaoh’s heart are a form of figurative speech, very closely associated with metaphor, known as “metonymy,” where one name or word is employed for another. For example, when we speak of “reading Shakespeare,” we mean that we read his writings or plays. God hardening Pharaoh’s heart would be “metonymy of the subject,” that is, the subject is announced, while some property or circumstance belonging to it is meant. Specifically, under this form of the figure, “[a]n action is sometimes said to have been accomplished, when all that is meant by it is that an occasion was given” (Dungan, 1888, p. 287; cf. Bullinger, 1898, p. 570).
The Bible is replete with examples that illustrate this figure of speech. John reported that “Jesus made and baptized more disciples than John” (
John 4:1). In reality, Jesus did not personally baptize anyone (
John 4:2). But
His teaching and influence caused it to be done. Jesus, the subject, is mentioned, but it is the circumstance of His
influence that is intended. His
teaching was responsible for people being baptized. Repeatedly in the book of 1 Kings, various kings of Israel are said to have “walked in the way of Jeroboam…who had made Israel sin” (e.g.,
1 Kings 16:19,
26,
22:52). But Jeroboam did not force either his contemporaries or his successors to sin. Rather, he set an example that they chose to follow. Judas was said to have purchased a field with the money he obtained by betraying Christ (
Acts 1:18). But, in reality, he returned the money to the chief priests and then hung himself. The blood money was then used to purchase the field (
Matthew 27:5-7). By metonymy of the subject, Judas was said to have done that which his action occasioned. Paul warned Roman Christians: “Do not destroy with your food the one for whom Christ died” (
Romans 14:15). What he meant was that they should not set an example that lures weaker brothers into doing what they consider to be wrong. Paul told Corinthian Christians that they were in a position to “save” their unbelieving spouses (
1 Corinthians 7:16). He told Timothy that he was in a position to “save” those who listened to his teaching (
1 Timothy 4:16). In both cases, Paul meant that proper teaching and a proper example could influence the recipients to obey God’s will for their lives.
Another instance of metonymy of the subject, closely aligned with the example of Pharaoh in Exodus, is the occasion of the conversion of Lydia, the businesswoman from Thyatira. The text states that the “Lord opened her heart” (
Acts 16:14). However, the specific means by which God achieved this action was the preaching of Paul. God’s Word, spoken through Paul, created within her a receptive and responsive mind. In like fashion, Jesus is said to have preached to Gentiles as well as to the antediluvian population of Noah’s day (
Ephesians 2:17;
1 Peter 3:19). Of course, Jesus did neither—directly. Rather, He operated through agents—through Paul in the first case and through Noah in the latter. Similarly, Nathan accused king David: “You have killed Uriah the Hittite with the sword” (
2 Samuel 12:9). In reality, David sent a letter to his general ordering him to arrange battle positions where Uriah would be more vulnerable to enemy fire. On the basis of metonymy of the subject, David, the subject, is said to have done something that, in actuality, he simply arranged for others to do.
In the case of Pharaoh, “God hardened Pharaoh’s heart” in the sense that God provided the circumstances and the occasion for Pharaoh to be forced to make a decision. God sent Moses to place His demands before Pharaoh. Moses merely announced God’s instructions. God even accompanied His Word with miracles—to confirm the divine origin of the message (cf.
Mark 16:20). Pharaoh made up his own mind to resist God’s demands. Of his own accord, he stubbornly refused to comply. Of course, God provided the occasion for Pharaoh to demonstrate his unyielding attitude. If God had not sent Moses, Pharaoh would not have been faced with the dilemma of whether to release the Israelites. So God was certainly the instigator and initiator. But He was not the author of Pharaoh’s defiance.
Notice that in a very real sense, all four of the following statements are true: (1)
God hardened Pharaoh’s heart; (2)
Moses hardened Pharaoh’s heart; (3) the
words that Moses spoke hardened Pharaoh’s heart; (4)
Pharaoh hardened his own heart. All four of these observations are accurate, depicting the same truth from different perspectives. In this sense, God is responsible for everything in the Universe, i.e., He has provided the occasion, the circumstances, and the environment in which all things (including people) operate. But He is not guilty of wrong in so doing. From a quick look at a simple Hebrew idiom, it is clear that God did not unjustly or directly harden Pharaoh’s heart. God is no respecter of persons (
Acts 10:34), He does not act unjustly (
Psalms 33:5), and He has always allowed humans to exercise their free moral agency (
Deuteronomy 30:19). God, however, does use the wrong, stubborn decisions committed by rebellious sinners to further His causes (
Isaiah 10:5-11). In the case of Pharaoh’s hardened heart, God can be charged with no injustice, and the Bible can be charged with no contradiction. Humans were created with free moral agency and are culpable for their own actions.https://apologeticspress.org/who-hardened-pharaohs-heart-1205/
hope this helps !!!
