Post by Admin on Jul 25, 2023 15:19:45 GMT -5
SERMON I
"I will harden his heart, that he shall not let my people go." - Exodus 4:21.
I have spoken of the hardness of heart as it pertains to humans. Now, I will discuss the judicial hardness that is inflicted by God. We have a notable example of this in the case of Pharaoh. He was raised up by God so that His power could be demonstrated through him. Pharaoh was born into the world and elevated to royal status, all so that the
world would witness what God can do against a stubborn and defiant individual. The apostle applies this example in Romans 9:17, where it says, "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth."
Therefore, this instance is worth examining. In this passage, God informs Moses of this beforehand to strengthen him against any discouragement. Moses was going to deal with an obstinate creature, but it was something that God had foreseen and predestined: "I will harden his heart, that he shall not let my people go."
The point or doctrine is that God plays a role in the hardening of unyielding sinners. You can understand it in the form of a proposition, for the benefit of those who are weaker in faith.
Doctrine: God Himself is involved in the hardening of obstinate sinners.
The hardness of Pharaoh's heart is mentioned about fourteen times, and three times it is said that he "hardened his own heart": Exodus 8:15, "When Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them, as the Lord had said." Also, in verse 32, "And Pharaoh hardened his heart at that time also, neither would he let the people go." And again, in chapter 9:34, "And when Pharaoh saw that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart, he and all his servants." In all the other instances, it is attributed to God Himself. Man hardens, and then God hardens. When God blinds a person, He first closes their own eyes. Likewise, when God hardens someone, He first makes their heart stubborn and inflexible. Pharaoh, in hardening himself, is accused of two things: he disregarded the judgment (Exodus 7:23, "And Pharaoh turned and went into his house, neither did he set his heart to this also") and he scorned the warnings (Exodus 8:15, "He hardened his heart, and hearkened not unto them, as the Lord had said"). The same actions are also attributed to God (Exodus 7:13, "He hardened Pharaoh's heart, that he hearkened not unto them, as the Lord had said"). To clarify this, I will:
(1) provide some observations from the story,
(2) show you how God hardens, and
(3) explain the causes of it.
I. I will provide some general observations from the story, as the story of Pharaoh gives us a clear picture of a hardened heart.
1. There is an actual contest between the hardened heart and God to see who will prevail. The contesting parties are God and Pharaoh. (Refer to the first sermon on Mark 3:5.)
2. The sin that hardened Pharaoh and led him to this contest was covetousness and the pursuit of self-interest. Jacob's seventy descendants who came to Egypt had multiplied to six hundred thousand fighting men, not counting children. It seemed difficult for Pharaoh to let go of such a large group of people who were used as slaves, along with their livestock. This is not only a lesson for rulers, that they should not retain anything that goes against God's will due to their interests and political reasons, but also for individual Christians. No matter how much profit and advantage we may see in sin, it will eventually result in certain loss. If God asks for our right eye or right hand, we must be willing to give them up. It is dangerous to deny God anything. If He demands Israel and all the livestock, then let them go. Even the most delightful interests, the dearest pleasures, and the most lucrative occupations must be abandoned if they are unlawful. There is often a conflict between self-interest and duty, pleasure and obedience, profit and God's command. But it is better for our own faith to be the one commanding and achieving victory rather than relying on God's power alone. As stated in 1 John 5:4, "This is the victory that overcomes the world, even our faith." The author speaks of keeping the commandments in verse 3, and immediately after, he speaks of victory over the
world. The world is the great enemy of the commandments, and until it is overcome, a Christian cannot find true comfort. They will continue to struggle against God, just as Pharaoh did, and disregard every message.
3. Pharaoh's part in this contest involves treating God with contempt and scorn, while God's part is characterized by mercy and condescension. Pharaoh treats God with contempt and scorn, as seen in Exodus 5:2, "And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel do? I know not the Lord, neither will I let Israel go." These are words of profane contempt. "Who is the Lord?" as if to say, "Am I not the king of Egypt? Who is my equal, let alone my superior and lord?" "I know not the Lord." But Pharaoh will come to know God in a significant way before God is finished with him. Notice the words "I know not" and then "I will not." Hardness of heart is a common consequence of blindness. Errors of the mind lead to errors of the heart. "I will not know, I will not listen to it." Pharaoh doesn't care about his duty, nor will he consider or weigh God's will concerning him. The eyes affect the heart. Pharaoh did not consider the consequences of dealing with God, and as a result, he increased the burdens on the Israelites. On God's part, however, the contest is managed with kindness and compassion. God knew from the beginning that Pharaoh's heart would be hardened, and He could have immediately destroyed him. Instead, God gives him frequent warnings and opportunities for conviction. He wants people to be convinced before they are punished. Preceding mercy demonstrates the righteousness of subsequent wrath. Throughout the story, God presents the first miracles before Pharaoh, followed by more miracles upon him. Every judgment is threatened before it is executed; God explains what He will do to warn Pharaoh. In one particular plague, it is worth noting that God not only threatens judgment but also sends a gracious warning for Pharaoh to bring his livestock inside: Exodus 9:19, "Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die." This shows that God does not delight in the ruin and destruction of His creation. It also makes Pharaoh more deserving of condemnation and spares those among the Egyptians who still have some fear of God. However, the
primary purpose is to harden Pharaoh even more, as stated in Exodus 10:1, "And the Lord said unto Moses, Go in unto Pharaoh, for I have hardened his heart, and the heart of his
servants, that I might show these my signs before him." Moses might have said, "Lord, then I should never go to Pharaoh," but God says, "Go in unto him, for I have hardened his heart." God continues to provide the means, even though He denies grace. The wicked must be admonished, even if they refuse to be reformed. In the hardening of sinners, God usually follows this pattern: through His mercies and the means of grace, they are both convinced and hardened at the same time. There is always new material for glorifying God and hardening the individual.
4. The first plague upon Pharaoh's heart is deception. Moses works miracles, turning Aaron's rod into a serpent, rivers into blood, and bringing forth frogs. Yet, the magicians also perform the same wonders. God allows these magical tricks to occur, leaving Pharaoh in his stubborn error. It is likely that what the magicians did was not real but a mere illusion of the senses. However, the Lord does not expose the deception because His immediate purpose is not to shame Satan but to harden Pharaoh. Therefore, He permits the devil to imitate the true miracles without being discovered. It is disheartening when people choose false teachers for themselves, and God allows them to be blinded. As Hosea 4:17 says, "Ephraim is joined to idols; let him alone." These individuals may possess some abilities, persuasive speech, gifts of prayer, and they may even produce common effects. These things blind people, and their hearts become devoted to familialism and antinomianism. Let them be left alone, as seen in Exodus 7:22, "The magicians of
Egypt did the same with their enchantments, and Pharaoh's heart was hardened." This was one way in which his heart was hardened; the magicians performed the same miracles as Moses and Aaron. God allows people to be hardened by their own choice.
5. God did not lack in providing Pharaoh with sufficient means of conviction. The magicians turned their rods into serpents, but "Aaron's rod swallowed up their rods" (Exodus 7:12), displaying God's supreme power. Although the magicians could bring forth frogs, they could not deliver Pharaoh from them. God may allow the devil to add to the judgment, but providing relief is an act of mercy. The magicians could contribute to the plagues, but they could not deliver Pharaoh from them. The devil can bring a plague more readily than he can remove it. This was enough warning; there was enough difficulty to harden them and enough light to convince them. Furthermore, the magicians were confounded in their own craft. In Exodus 8:18, it is said, "And the magicians tried to bring forth lice with their enchantments, but they could not." They attempted to bring forth lice but were hindered by God's will. Those who could bring forth frogs could not bring forth lice. The more possible the miracle, the more embarrassed the magicians were. This was
a simple miracle. Any excuse for Pharaoh was eliminated when they confessed, "This is the finger of God" (Exodus 8:19). Yet, Pharaoh's heart remained hardened. Many will not be won over to the truth even by the confessions of those who led them astray. Moreover, the magicians themselves were afflicted with boils (Exodus 9:11-12), indicating that if a hardened heart goes to hell, it is not due to a lack of light but a lack of grace. We can marvel not only at the plagues themselves but also at their effectiveness. To what level of obstinacy will a person reach when left to endure plagues? Throughout all this time, Pharaoh's heart remained hardened.
6. Note that during one of the plagues, Israel could have stolen away whether Pharaoh willed it or not. In Exodus 10:22-23, it is written, "And Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings." They not only lost the light of the heavens but also candles and torches. The air was thick with dense clouds, mist,
and vapors that could easily dampen and extinguish them. While they were under the grip of three days of darkness, the Israelites could have stolen away and journeyed three days into the wilderness before anyone could have pursued them. However, God had more miracles to perform. When dealing with a hardened heart, He does not leave inconspicuously but departs with honor and triumph. This was meant to be a public demonstration and an indication to the world. As 1 Samuel 6:6 asks, "Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, did they not let the people go, and they departed?"
The Philistines took heed of this, and it will be our condemnation if we do not.
7. Throughout all these plagues, I observe that Pharaoh occasionally experienced devout moments. In a hardened heart, there may be some moments of remorse, but no genuine
repentance. We hear him confessing, "I have sinned this time; the Lord is righteous, and I and my people are wicked" (Exodus 9:27). And in Exodus 10:16-17, he says, "I have sinned against the Lord your God and against you; now therefore, please forgive my sin only this once, and entreat the Lord your God, that He may take away from me this death only." Likewise, in Exodus 12:32, he says, "Go, serve the Lord...and bless me also." Hardened sinners may have moments of remorse and sensitive touches, leading to faint intentions of reform. But what was lacking, and what reveals that it was not true repentance, was:
[1.] It was only elicited by present horror. Job 27:10 questions, "Will he always call upon God?" A stagnant pond can release water just as a fountain can, but only drop by drop and through force. Proverbs 5:11-13 describes the outcome of mourning when one's flesh and body are consumed, saying, "And you mourn at the last when your flesh and your body are consumed, and say, 'How I have hated instruction and my heart despised correction! I have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me.'" The lecherous person may experience moments of penitence. A criminal on the rack will readily confess. Men frequently make vows. Oh, that people would uphold their promises of repentance when they are well, just as they made them when they were sick!
[2.] The aim of all these moments was ease and safety. Pharaoh's cry was not, "Take away iniquity," but "Take away this plague." Natural offerings of ease are found in hypocrites. Esau sought the privileges of the birthright with tears, not because he sold it but because he lost it. Human nature may be aware of present evil.
[3.] These moments were fleeting. The good impulses of a hardened heart do not last long; they pass through and disappear like a flash of lightning. Pharaoh's remorse for the frogs and grasshoppers quickly faded like a passing cloud. Until true repentance is present, remorse will inevitably be short-lived, as it is an unpleasant form of penance.
Heated water becomes colder afterward because it becomes rarefied. After a slight thaw, it will freeze harder. After each respite, Pharaoh's heart was hardened anew. This is the disposition of those destined for destruction.
[4.] Because his purposes fell so short and were so feeble compared to what God expected. When a hardened heart cannot prevail against God, it tries to negotiate with Him. First, Pharaoh gave permission: "Go, sacrifice to God in the land" (Exodus 8:25). Then, "I will let you go, that you may sacrifice to the Lord your God in the wilderness,
only you shall not go very far away" (verse 28). Later, in chapter 10:11, he says, "Go now, you who are men, and serve the Lord," while their children were to remain as hostages. Afterward, in verse 24, he says, "Go, serve the Lord, only let your flocks and your herds be detained; let your little ones also go with you," while their cattle were
to serve as collateral and their flocks and herds as compensation if they did not return. But God would not compromise even a single hoof. A hardened heart yields to God only partially. Pharaoh bargained with Him, offering various conditions. First, they could sacrifice in the land, then go a little way, a three-day journey. Next, he would keep their children, followed by their flocks and herds. A hardened heart never fully meets God's demands; the devil is reluctant to release his grip. How often do people negotiate with God in performing duties that go against their affections or are detrimental to their interests? In 2 Kings 5:18, Naaman says, "In this thing may the Lord pardon your servant: when my master goes into the temple of Rimmon to worship there, and he leans on my hand, and I bow myself in the temple of Rimmon—when I bow myself in the temple of Rimmon, may the Lord pardon your servant in this matter." They have their reservations and seek excuses in certain matters. These are nothing but deceitful pangs. Pharaoh frequently goes back on his words and retracts every concession.
8. Over time, his hardness develops into rage and pure malice. In Exodus 10:28, he exclaims, "Get away from me! Take heed to yourself, see my face no more; for on the day you see my face, you shall die." Like vessels left to settle, they turn sour and bitter; likewise, Pharaoh began to reach his lowest point. Just as
animals become mad and ferocious after prolonged torment, it was the same with Pharaoh. People first disregard the truth, then become hardened against it, and ultimately persecute it. A river, when dammed up for a long time, swells and overflows, breaking down its banks and barriers. Similarly, wicked individuals rage when their consciences cannot withstand the light, and their hearts refuse to yield to it.
9. Eventually, Pharaoh is willing to let them go. After much struggle, God may obtain something from a hardened heart, but as soon as it is given, it is retracted. It is like fire struck from a flint—hard to obtain and quickly extinguished. Hosea 6:4 says, "Your goodness is like a morning cloud, and like the early dew it goes away." Many may display some semblance of goodness, at least at times, but it does little to improve them, nor does it change their condition. It becomes a great snare and stumbling block to them, as its unsoundness is revealed through its inconsistency.
10. The last mention we hear of Pharaoh's heart being hardened was shortly before his destruction. Exodus 14:8 states, "And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel." Pharaoh begrudges his own concession, as if he had yielded too much. Hardness of heart does not leave us until it has brought about our complete and final destruction. God always blinds when He intends to destroy. No one ishardened except to their own ruin. Just as God, who loves His own, loves them until the end, God, who hates those who are hardened, hates them to the end. Pharaoh was first plagued and then destroyed. This is the outcome of it all, as Job 9:4 says,
"Who has hardened himself against Him and prospered?" The beginning is deception and illusion, the middle is obstinacy, and the end is ruin.
11. How God hardens. This is a point that requires explanation. God is not and cannot be the author of sin. If God were to cause it, then man would sin out of necessity, and his punishment would be unjust since he would be acting under compulsion. God has not forced anyone to sin, and being good, He cannot be the cause of evil. If God were the immediate author, it would not be a sin, for everything God does is good. How does he harden the heart, then? Let me answer that
—(1.) Negatively;
(2.) Affirmatively.
1. Negatively. In explaining this matter, we must avoid extremes. Some say too much about it, while others say too little.
[1.] We must not say too much, lest we tarnish and blemish the divine glory.
(1.) God does not infuse hardness and sin as He infuses grace. All influences from heaven are sweet and good, not sour. Evil cannot come from the Father of lights. God does not force anyone to do evil.
(2.) God does not incite the inward inclination to sin; that is Satan's work. He does not persuade it; it has no command, approval, influence, or impulse from heaven. When it comes to man's sin, we must understand that all sin is a result of the corrupt soul of man, influenced by the incubus of hell. It is like milk poured into the womb of their hearts, where it curdles like cheese.
[2.] We must not give it too little importance. God does not harden by mere foreknowledge, as other sins are not attributed to Him in the same way. He is not said to kill, steal, or do wrong, as He is said to harden. There is a distinction between God's involvement in this sin and others. It is not merely a matter of manifestation, where He
demonstrates the hardness through plagues and judgments. Some argue that God hardened Pharaoh by the frequent judgments, revealing how hard his heart was. The prayer we use to ask God to prevent our hearts from being hardened indicates its meaning. We do not say, "Lord, do not show how hard I am through Your many judgments upon me," but rather, "Lord, do not harden my heart, do not lead me into temptation, do not incline my heart to any evil thing." And this does not apply in other cases, such as when Sihon,
the king of Heshbon, refused to let the Israelites pass by him, and his spirit was hardened by the Lord (Deuteronomy 2:30). There was no lengthy process to make it evident that he had a hard heart.
Similarly, in Joshua 11:20, it is said, "For it was of the Lord to harden their hearts, that they should come against Israel in battle." So, there is something more than a clear manifestation through continued judgments that indicates hardness. It is not simply idle permission (for there is also His decree and a judicial action of providence), as if God were like the heathen god Jupiter, feasting in Ethiopia while things were in disorder in Greece. Some think that God has no more to do than a man standing on the shore watching a sinking ship when he could have helped it. But there is more to it than that. Nor is it solely due to the withdrawal and suspension of grace. While that is true, it is not the complete picture. It is like a captain leaving his soldiers in the midst of battle, allowing them to fall into the hands of the enemy. God concurs not only by permission and patience but also by action and power. He does not create hardness, but He does and wills the things that contribute to the hardening of the sinner.
Alongside His decrees, there is His judicial sentence and an active providence in relation to it. Many factors contribute to the hardening
of the heart, all of which God wills and intends, but justly. The wicked willingly take these occasions, and Satan tempts them out of his own malice. However, none of this can happen without God's will. There is at least a permissive intention. If God did not overrule it, then He would not be an omnipotent God. There is a supreme power governing and ordering everything that happens in the world. It was God's will that Pharaoh should be hardened so that He might accomplish His providential purposes, as stated in Exodus9:16, "But indeed for this 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." If it were only a matter of idle permission, then it could be said that He allows the heart to be hardened rather than actively hardening it, as the phrase suggests.
2. Affirmatively, let us consider how God does harden. The inward process is remarkable, just as God's drawing of sinners is secret. But if you ask me by what means it is accomplished, I answer:
[1.] By abandonment, by taking away the restraints of grace, thereby letting them follow their own desires. Man, in terms of his inclination to sin, is like a greyhound held by a leash or collar. When the hare comes into view, remove the leash, and the greyhound runs after the hare with great fervor, according to its innate disposition.
People are held in check by the restraints of grace, and when those restraints are removed, they are left to their own desires and engage in excessive indulgence. Thus, God took away His good Spirit from Saul (1 Samuel 16:14). Take away the pillar that supports the house, and the house falls on its own. God withdraws His grace, and then everything falls into ruin. It is like darkness following the absence of light. In this, God is not to be blamed.
(1.) Because He is indebted to no one. He may give His grace towhomever He pleases and withhold it as He wills. He is not obligated to give or continue it; He is free to bestow or withhold. Man sins when he does not hinder sin because he is bound to hinder it as much as he can. For example, when the people profaned the Sabbath, and Nehemiah did not restrain them, he sinned (Nehemiah 13:17).
(2.) He knows how to turn the greatest evil into the greatest good, something that man cannot and should not do since he is under a rule. We must not do evil so that good may come of it. There is just condemnation for those who hold such views (Romans 3:8).
(3.) There is an actual forfeiture. God is not bound to continue grace; in fact, He is bound by justice to withdraw what has been given. When men stop their ears, God may shut them. But...
[2.] By handing them over. He delivers them into the power of Satan, who works upon their corrupt nature and hardens it. Satan stirs them up as the executor of God's curse, just as the evil spirit had permission to deceive Ahab (1 Kings 22:21-22). There is a permissive intention, not an effective one; Satan is the efficient instrument,
while God is the judge. God permits Satan to incite and stir up their evil natures. They grieve His Spirit, and then God withdraws and leaves them to an evil spirit, as in the case of Saul (1 Samuel 16:14). The light of the Spirit of the Lord is gone, and then Satan fills them with rage, fury, and cruelty. It is said, "An evil spirit from the Lord,"
because he was sent by God to punish Saul for his sins.
[3.] There is an active providence that arranges and presents such objects that, when encountered by a wicked heart, make it harder.
God turns the best things that the wicked enjoy into stumbling blocks and means of their downfall and destruction. Sometimes, it is through natural comforts (Jeremiah 6:2). Sometimes, it is through correction and discipline, which only lead to greater stubbornness. Sometimes, it is through spiritual ordinances and advantages, where
the most spiritual means have no effect on them. Sometimes, it is through the withdrawal of the Word and means of grace and the prayers of His people. Sometimes, it is through the arrangement and manipulation of deceitful false teachers. All these occurrences do not happen without providence. Just as all things work together for good for those who love God, all things work for the worst for the wicked and unrepentant. Providences and ordinances have been known to twist the Scriptures to their own destruction. Some are condemned to worldly happiness, which entangles them and leads to their downfall. If we seek to find the sin, God will provide the occasion. Let me give an example with Judas: Christ had reproved him for begrudging Mary's generosity, and afterward, he sought an opportunity to betray Jesus. Judas was driven by wrath and greed, and when a person is resolved, God, in His providence, allows them to find a fitting opportunity. The priests, alarmed by the miracle of Lazarus' resurrection, which led many to believe in Jesus, were contemplating how to seize Him. Then, Judas appeared and asked them, "What are you willing to give me if I deliver Him to you?"
Let us heed the example of Pharaoh and ensure that this great judgment does not befall us. Even the Philistines, though otherwise a blind and ignorant people, were affected by it. Their idol Dagon was shattered, and they were struck with tumors repeatedly, prompting them to seek guidance. Their diviners said to them, "Why do you harden your hearts like the Egyptians and Pharaoh did? When God had worked wonders among them, didn't they let the people go, and they departed?" God does not take pleasure in judgment; He has set up Pharaoh as a precedent for all future generations to fear. God does not want us to learn at our own bitter cost, but to take example from others. He who does not heed warnings from others will be more severely punished. In times of judgment, it is better to learn from the examples of others than to become examples ourselves. If your life were nothing but a reenactment of Pharaoh's story (for there is certainly a striking parallel between this case and the path ofevery obstinate sinner), how great would your judgment be! God was angry with Belshazzar because he did not take heed of Nebuchadnezzar's example, saying, "And you, his son Belshazzar, have not humbled your heart, even though you knew all this." You have known and heard about how God dealt with Pharaoh; God has a quarrel with some of you because of your lusts and vanities. Do you think you can withstand His warnings with peace and tranquility? Perhaps your lusts may not bring you immediate ruin so that you may be further hardened in them, but be assured that God will have the final say. I leave it to you to judge what your condition will be when you come under the weight of His displeasure. Don't you sometimes have pangs of conscience regarding your eternal state? Doesn't your conscience tell you that you are not as diligent in making peace with God as you should be? Each time such thoughts arise, you grow more distant from God if you do not respond to them. Conscience will remind you of these warnings when you lie on your deathbed, and then you will mourn your neglects and wish that your magicians and old companions were far from you. Then you will want to send for Moses and Aaron, but it may be too late. When God shows mercy, His last mercies are the best, and the further He goes, the sweeter He becomes. And when God punishes, His last punishments are the most severe, and the further He goes, the more bitter they become.Now I will present two considerations:
1. Regarding the evil of a hardened heart.
[1.] It is a contest with God, not only with His greatness and power,
but also with His goodness and mercy. Therefore, it is bound to end
poorly for us. Before God erupts in fury, He deals with us in a gentle
and condescending manner. He pleads with His own creation,
saying, "Hear and give ear; do not be proud, for the Lord has spoken:
Give glory to God before He causes darkness, before your feet
stumble on the dark mountains. While you look for light, He turns it
into the shadow of death and makes it dense darkness."
[2.] A hardened heart makes us rebels against God and slaves to
everything else. We become wedded to something inferior. We
become our own Pharaohs, unwilling to let ourselves go. As 2
Timothy 3:4 says, "lovers of pleasures rather than lovers of God."
[3.] It is, in itself, the most severe of all judgments.
[4.] It never comes alone; it brings other judgments along with it.
[5.] It is a great hindrance to the spiritual life. (See the sermon on
Mark 3:5.)
2. Regarding the parties who may experience it, it is not limited to
the openly wicked but can also affect, to some extent, God's own
children. God may harden in two ways—as a judge and as a
father, as a form of punishment and as a form of correction. In
terms of punishment, there are two ways—total hardening and
final hardening. Some are completely hardened and have no
softness in their hearts, yet they are not finally hardened. The
dreadful sentence of obduracy has not yet been passed on them,
as it may have been on others during their lifetime, when God
leaves them to follow their own counsel without any check or
restraint from providence, or any intention to reclaim them. I
will now speak of these three kinds—God's general hardening of
the wicked, His final hardening, and His partial hardening of
His own children.
"I will harden his heart, that he shall not let my people go." - Exodus 4:21.
I have spoken of the hardness of heart as it pertains to humans. Now, I will discuss the judicial hardness that is inflicted by God. We have a notable example of this in the case of Pharaoh. He was raised up by God so that His power could be demonstrated through him. Pharaoh was born into the world and elevated to royal status, all so that the
world would witness what God can do against a stubborn and defiant individual. The apostle applies this example in Romans 9:17, where it says, "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth."
Therefore, this instance is worth examining. In this passage, God informs Moses of this beforehand to strengthen him against any discouragement. Moses was going to deal with an obstinate creature, but it was something that God had foreseen and predestined: "I will harden his heart, that he shall not let my people go."
The point or doctrine is that God plays a role in the hardening of unyielding sinners. You can understand it in the form of a proposition, for the benefit of those who are weaker in faith.
Doctrine: God Himself is involved in the hardening of obstinate sinners.
The hardness of Pharaoh's heart is mentioned about fourteen times, and three times it is said that he "hardened his own heart": Exodus 8:15, "When Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them, as the Lord had said." Also, in verse 32, "And Pharaoh hardened his heart at that time also, neither would he let the people go." And again, in chapter 9:34, "And when Pharaoh saw that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart, he and all his servants." In all the other instances, it is attributed to God Himself. Man hardens, and then God hardens. When God blinds a person, He first closes their own eyes. Likewise, when God hardens someone, He first makes their heart stubborn and inflexible. Pharaoh, in hardening himself, is accused of two things: he disregarded the judgment (Exodus 7:23, "And Pharaoh turned and went into his house, neither did he set his heart to this also") and he scorned the warnings (Exodus 8:15, "He hardened his heart, and hearkened not unto them, as the Lord had said"). The same actions are also attributed to God (Exodus 7:13, "He hardened Pharaoh's heart, that he hearkened not unto them, as the Lord had said"). To clarify this, I will:
(1) provide some observations from the story,
(2) show you how God hardens, and
(3) explain the causes of it.
I. I will provide some general observations from the story, as the story of Pharaoh gives us a clear picture of a hardened heart.
1. There is an actual contest between the hardened heart and God to see who will prevail. The contesting parties are God and Pharaoh. (Refer to the first sermon on Mark 3:5.)
2. The sin that hardened Pharaoh and led him to this contest was covetousness and the pursuit of self-interest. Jacob's seventy descendants who came to Egypt had multiplied to six hundred thousand fighting men, not counting children. It seemed difficult for Pharaoh to let go of such a large group of people who were used as slaves, along with their livestock. This is not only a lesson for rulers, that they should not retain anything that goes against God's will due to their interests and political reasons, but also for individual Christians. No matter how much profit and advantage we may see in sin, it will eventually result in certain loss. If God asks for our right eye or right hand, we must be willing to give them up. It is dangerous to deny God anything. If He demands Israel and all the livestock, then let them go. Even the most delightful interests, the dearest pleasures, and the most lucrative occupations must be abandoned if they are unlawful. There is often a conflict between self-interest and duty, pleasure and obedience, profit and God's command. But it is better for our own faith to be the one commanding and achieving victory rather than relying on God's power alone. As stated in 1 John 5:4, "This is the victory that overcomes the world, even our faith." The author speaks of keeping the commandments in verse 3, and immediately after, he speaks of victory over the
world. The world is the great enemy of the commandments, and until it is overcome, a Christian cannot find true comfort. They will continue to struggle against God, just as Pharaoh did, and disregard every message.
3. Pharaoh's part in this contest involves treating God with contempt and scorn, while God's part is characterized by mercy and condescension. Pharaoh treats God with contempt and scorn, as seen in Exodus 5:2, "And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel do? I know not the Lord, neither will I let Israel go." These are words of profane contempt. "Who is the Lord?" as if to say, "Am I not the king of Egypt? Who is my equal, let alone my superior and lord?" "I know not the Lord." But Pharaoh will come to know God in a significant way before God is finished with him. Notice the words "I know not" and then "I will not." Hardness of heart is a common consequence of blindness. Errors of the mind lead to errors of the heart. "I will not know, I will not listen to it." Pharaoh doesn't care about his duty, nor will he consider or weigh God's will concerning him. The eyes affect the heart. Pharaoh did not consider the consequences of dealing with God, and as a result, he increased the burdens on the Israelites. On God's part, however, the contest is managed with kindness and compassion. God knew from the beginning that Pharaoh's heart would be hardened, and He could have immediately destroyed him. Instead, God gives him frequent warnings and opportunities for conviction. He wants people to be convinced before they are punished. Preceding mercy demonstrates the righteousness of subsequent wrath. Throughout the story, God presents the first miracles before Pharaoh, followed by more miracles upon him. Every judgment is threatened before it is executed; God explains what He will do to warn Pharaoh. In one particular plague, it is worth noting that God not only threatens judgment but also sends a gracious warning for Pharaoh to bring his livestock inside: Exodus 9:19, "Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die." This shows that God does not delight in the ruin and destruction of His creation. It also makes Pharaoh more deserving of condemnation and spares those among the Egyptians who still have some fear of God. However, the
primary purpose is to harden Pharaoh even more, as stated in Exodus 10:1, "And the Lord said unto Moses, Go in unto Pharaoh, for I have hardened his heart, and the heart of his
servants, that I might show these my signs before him." Moses might have said, "Lord, then I should never go to Pharaoh," but God says, "Go in unto him, for I have hardened his heart." God continues to provide the means, even though He denies grace. The wicked must be admonished, even if they refuse to be reformed. In the hardening of sinners, God usually follows this pattern: through His mercies and the means of grace, they are both convinced and hardened at the same time. There is always new material for glorifying God and hardening the individual.
4. The first plague upon Pharaoh's heart is deception. Moses works miracles, turning Aaron's rod into a serpent, rivers into blood, and bringing forth frogs. Yet, the magicians also perform the same wonders. God allows these magical tricks to occur, leaving Pharaoh in his stubborn error. It is likely that what the magicians did was not real but a mere illusion of the senses. However, the Lord does not expose the deception because His immediate purpose is not to shame Satan but to harden Pharaoh. Therefore, He permits the devil to imitate the true miracles without being discovered. It is disheartening when people choose false teachers for themselves, and God allows them to be blinded. As Hosea 4:17 says, "Ephraim is joined to idols; let him alone." These individuals may possess some abilities, persuasive speech, gifts of prayer, and they may even produce common effects. These things blind people, and their hearts become devoted to familialism and antinomianism. Let them be left alone, as seen in Exodus 7:22, "The magicians of
Egypt did the same with their enchantments, and Pharaoh's heart was hardened." This was one way in which his heart was hardened; the magicians performed the same miracles as Moses and Aaron. God allows people to be hardened by their own choice.
5. God did not lack in providing Pharaoh with sufficient means of conviction. The magicians turned their rods into serpents, but "Aaron's rod swallowed up their rods" (Exodus 7:12), displaying God's supreme power. Although the magicians could bring forth frogs, they could not deliver Pharaoh from them. God may allow the devil to add to the judgment, but providing relief is an act of mercy. The magicians could contribute to the plagues, but they could not deliver Pharaoh from them. The devil can bring a plague more readily than he can remove it. This was enough warning; there was enough difficulty to harden them and enough light to convince them. Furthermore, the magicians were confounded in their own craft. In Exodus 8:18, it is said, "And the magicians tried to bring forth lice with their enchantments, but they could not." They attempted to bring forth lice but were hindered by God's will. Those who could bring forth frogs could not bring forth lice. The more possible the miracle, the more embarrassed the magicians were. This was
a simple miracle. Any excuse for Pharaoh was eliminated when they confessed, "This is the finger of God" (Exodus 8:19). Yet, Pharaoh's heart remained hardened. Many will not be won over to the truth even by the confessions of those who led them astray. Moreover, the magicians themselves were afflicted with boils (Exodus 9:11-12), indicating that if a hardened heart goes to hell, it is not due to a lack of light but a lack of grace. We can marvel not only at the plagues themselves but also at their effectiveness. To what level of obstinacy will a person reach when left to endure plagues? Throughout all this time, Pharaoh's heart remained hardened.
6. Note that during one of the plagues, Israel could have stolen away whether Pharaoh willed it or not. In Exodus 10:22-23, it is written, "And Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings." They not only lost the light of the heavens but also candles and torches. The air was thick with dense clouds, mist,
and vapors that could easily dampen and extinguish them. While they were under the grip of three days of darkness, the Israelites could have stolen away and journeyed three days into the wilderness before anyone could have pursued them. However, God had more miracles to perform. When dealing with a hardened heart, He does not leave inconspicuously but departs with honor and triumph. This was meant to be a public demonstration and an indication to the world. As 1 Samuel 6:6 asks, "Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, did they not let the people go, and they departed?"
The Philistines took heed of this, and it will be our condemnation if we do not.
7. Throughout all these plagues, I observe that Pharaoh occasionally experienced devout moments. In a hardened heart, there may be some moments of remorse, but no genuine
repentance. We hear him confessing, "I have sinned this time; the Lord is righteous, and I and my people are wicked" (Exodus 9:27). And in Exodus 10:16-17, he says, "I have sinned against the Lord your God and against you; now therefore, please forgive my sin only this once, and entreat the Lord your God, that He may take away from me this death only." Likewise, in Exodus 12:32, he says, "Go, serve the Lord...and bless me also." Hardened sinners may have moments of remorse and sensitive touches, leading to faint intentions of reform. But what was lacking, and what reveals that it was not true repentance, was:
[1.] It was only elicited by present horror. Job 27:10 questions, "Will he always call upon God?" A stagnant pond can release water just as a fountain can, but only drop by drop and through force. Proverbs 5:11-13 describes the outcome of mourning when one's flesh and body are consumed, saying, "And you mourn at the last when your flesh and your body are consumed, and say, 'How I have hated instruction and my heart despised correction! I have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me.'" The lecherous person may experience moments of penitence. A criminal on the rack will readily confess. Men frequently make vows. Oh, that people would uphold their promises of repentance when they are well, just as they made them when they were sick!
[2.] The aim of all these moments was ease and safety. Pharaoh's cry was not, "Take away iniquity," but "Take away this plague." Natural offerings of ease are found in hypocrites. Esau sought the privileges of the birthright with tears, not because he sold it but because he lost it. Human nature may be aware of present evil.
[3.] These moments were fleeting. The good impulses of a hardened heart do not last long; they pass through and disappear like a flash of lightning. Pharaoh's remorse for the frogs and grasshoppers quickly faded like a passing cloud. Until true repentance is present, remorse will inevitably be short-lived, as it is an unpleasant form of penance.
Heated water becomes colder afterward because it becomes rarefied. After a slight thaw, it will freeze harder. After each respite, Pharaoh's heart was hardened anew. This is the disposition of those destined for destruction.
[4.] Because his purposes fell so short and were so feeble compared to what God expected. When a hardened heart cannot prevail against God, it tries to negotiate with Him. First, Pharaoh gave permission: "Go, sacrifice to God in the land" (Exodus 8:25). Then, "I will let you go, that you may sacrifice to the Lord your God in the wilderness,
only you shall not go very far away" (verse 28). Later, in chapter 10:11, he says, "Go now, you who are men, and serve the Lord," while their children were to remain as hostages. Afterward, in verse 24, he says, "Go, serve the Lord, only let your flocks and your herds be detained; let your little ones also go with you," while their cattle were
to serve as collateral and their flocks and herds as compensation if they did not return. But God would not compromise even a single hoof. A hardened heart yields to God only partially. Pharaoh bargained with Him, offering various conditions. First, they could sacrifice in the land, then go a little way, a three-day journey. Next, he would keep their children, followed by their flocks and herds. A hardened heart never fully meets God's demands; the devil is reluctant to release his grip. How often do people negotiate with God in performing duties that go against their affections or are detrimental to their interests? In 2 Kings 5:18, Naaman says, "In this thing may the Lord pardon your servant: when my master goes into the temple of Rimmon to worship there, and he leans on my hand, and I bow myself in the temple of Rimmon—when I bow myself in the temple of Rimmon, may the Lord pardon your servant in this matter." They have their reservations and seek excuses in certain matters. These are nothing but deceitful pangs. Pharaoh frequently goes back on his words and retracts every concession.
8. Over time, his hardness develops into rage and pure malice. In Exodus 10:28, he exclaims, "Get away from me! Take heed to yourself, see my face no more; for on the day you see my face, you shall die." Like vessels left to settle, they turn sour and bitter; likewise, Pharaoh began to reach his lowest point. Just as
animals become mad and ferocious after prolonged torment, it was the same with Pharaoh. People first disregard the truth, then become hardened against it, and ultimately persecute it. A river, when dammed up for a long time, swells and overflows, breaking down its banks and barriers. Similarly, wicked individuals rage when their consciences cannot withstand the light, and their hearts refuse to yield to it.
9. Eventually, Pharaoh is willing to let them go. After much struggle, God may obtain something from a hardened heart, but as soon as it is given, it is retracted. It is like fire struck from a flint—hard to obtain and quickly extinguished. Hosea 6:4 says, "Your goodness is like a morning cloud, and like the early dew it goes away." Many may display some semblance of goodness, at least at times, but it does little to improve them, nor does it change their condition. It becomes a great snare and stumbling block to them, as its unsoundness is revealed through its inconsistency.
10. The last mention we hear of Pharaoh's heart being hardened was shortly before his destruction. Exodus 14:8 states, "And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel." Pharaoh begrudges his own concession, as if he had yielded too much. Hardness of heart does not leave us until it has brought about our complete and final destruction. God always blinds when He intends to destroy. No one ishardened except to their own ruin. Just as God, who loves His own, loves them until the end, God, who hates those who are hardened, hates them to the end. Pharaoh was first plagued and then destroyed. This is the outcome of it all, as Job 9:4 says,
"Who has hardened himself against Him and prospered?" The beginning is deception and illusion, the middle is obstinacy, and the end is ruin.
11. How God hardens. This is a point that requires explanation. God is not and cannot be the author of sin. If God were to cause it, then man would sin out of necessity, and his punishment would be unjust since he would be acting under compulsion. God has not forced anyone to sin, and being good, He cannot be the cause of evil. If God were the immediate author, it would not be a sin, for everything God does is good. How does he harden the heart, then? Let me answer that
—(1.) Negatively;
(2.) Affirmatively.
1. Negatively. In explaining this matter, we must avoid extremes. Some say too much about it, while others say too little.
[1.] We must not say too much, lest we tarnish and blemish the divine glory.
(1.) God does not infuse hardness and sin as He infuses grace. All influences from heaven are sweet and good, not sour. Evil cannot come from the Father of lights. God does not force anyone to do evil.
(2.) God does not incite the inward inclination to sin; that is Satan's work. He does not persuade it; it has no command, approval, influence, or impulse from heaven. When it comes to man's sin, we must understand that all sin is a result of the corrupt soul of man, influenced by the incubus of hell. It is like milk poured into the womb of their hearts, where it curdles like cheese.
[2.] We must not give it too little importance. God does not harden by mere foreknowledge, as other sins are not attributed to Him in the same way. He is not said to kill, steal, or do wrong, as He is said to harden. There is a distinction between God's involvement in this sin and others. It is not merely a matter of manifestation, where He
demonstrates the hardness through plagues and judgments. Some argue that God hardened Pharaoh by the frequent judgments, revealing how hard his heart was. The prayer we use to ask God to prevent our hearts from being hardened indicates its meaning. We do not say, "Lord, do not show how hard I am through Your many judgments upon me," but rather, "Lord, do not harden my heart, do not lead me into temptation, do not incline my heart to any evil thing." And this does not apply in other cases, such as when Sihon,
the king of Heshbon, refused to let the Israelites pass by him, and his spirit was hardened by the Lord (Deuteronomy 2:30). There was no lengthy process to make it evident that he had a hard heart.
Similarly, in Joshua 11:20, it is said, "For it was of the Lord to harden their hearts, that they should come against Israel in battle." So, there is something more than a clear manifestation through continued judgments that indicates hardness. It is not simply idle permission (for there is also His decree and a judicial action of providence), as if God were like the heathen god Jupiter, feasting in Ethiopia while things were in disorder in Greece. Some think that God has no more to do than a man standing on the shore watching a sinking ship when he could have helped it. But there is more to it than that. Nor is it solely due to the withdrawal and suspension of grace. While that is true, it is not the complete picture. It is like a captain leaving his soldiers in the midst of battle, allowing them to fall into the hands of the enemy. God concurs not only by permission and patience but also by action and power. He does not create hardness, but He does and wills the things that contribute to the hardening of the sinner.
Alongside His decrees, there is His judicial sentence and an active providence in relation to it. Many factors contribute to the hardening
of the heart, all of which God wills and intends, but justly. The wicked willingly take these occasions, and Satan tempts them out of his own malice. However, none of this can happen without God's will. There is at least a permissive intention. If God did not overrule it, then He would not be an omnipotent God. There is a supreme power governing and ordering everything that happens in the world. It was God's will that Pharaoh should be hardened so that He might accomplish His providential purposes, as stated in Exodus9:16, "But indeed for this 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." If it were only a matter of idle permission, then it could be said that He allows the heart to be hardened rather than actively hardening it, as the phrase suggests.
2. Affirmatively, let us consider how God does harden. The inward process is remarkable, just as God's drawing of sinners is secret. But if you ask me by what means it is accomplished, I answer:
[1.] By abandonment, by taking away the restraints of grace, thereby letting them follow their own desires. Man, in terms of his inclination to sin, is like a greyhound held by a leash or collar. When the hare comes into view, remove the leash, and the greyhound runs after the hare with great fervor, according to its innate disposition.
People are held in check by the restraints of grace, and when those restraints are removed, they are left to their own desires and engage in excessive indulgence. Thus, God took away His good Spirit from Saul (1 Samuel 16:14). Take away the pillar that supports the house, and the house falls on its own. God withdraws His grace, and then everything falls into ruin. It is like darkness following the absence of light. In this, God is not to be blamed.
(1.) Because He is indebted to no one. He may give His grace towhomever He pleases and withhold it as He wills. He is not obligated to give or continue it; He is free to bestow or withhold. Man sins when he does not hinder sin because he is bound to hinder it as much as he can. For example, when the people profaned the Sabbath, and Nehemiah did not restrain them, he sinned (Nehemiah 13:17).
(2.) He knows how to turn the greatest evil into the greatest good, something that man cannot and should not do since he is under a rule. We must not do evil so that good may come of it. There is just condemnation for those who hold such views (Romans 3:8).
(3.) There is an actual forfeiture. God is not bound to continue grace; in fact, He is bound by justice to withdraw what has been given. When men stop their ears, God may shut them. But...
[2.] By handing them over. He delivers them into the power of Satan, who works upon their corrupt nature and hardens it. Satan stirs them up as the executor of God's curse, just as the evil spirit had permission to deceive Ahab (1 Kings 22:21-22). There is a permissive intention, not an effective one; Satan is the efficient instrument,
while God is the judge. God permits Satan to incite and stir up their evil natures. They grieve His Spirit, and then God withdraws and leaves them to an evil spirit, as in the case of Saul (1 Samuel 16:14). The light of the Spirit of the Lord is gone, and then Satan fills them with rage, fury, and cruelty. It is said, "An evil spirit from the Lord,"
because he was sent by God to punish Saul for his sins.
[3.] There is an active providence that arranges and presents such objects that, when encountered by a wicked heart, make it harder.
God turns the best things that the wicked enjoy into stumbling blocks and means of their downfall and destruction. Sometimes, it is through natural comforts (Jeremiah 6:2). Sometimes, it is through correction and discipline, which only lead to greater stubbornness. Sometimes, it is through spiritual ordinances and advantages, where
the most spiritual means have no effect on them. Sometimes, it is through the withdrawal of the Word and means of grace and the prayers of His people. Sometimes, it is through the arrangement and manipulation of deceitful false teachers. All these occurrences do not happen without providence. Just as all things work together for good for those who love God, all things work for the worst for the wicked and unrepentant. Providences and ordinances have been known to twist the Scriptures to their own destruction. Some are condemned to worldly happiness, which entangles them and leads to their downfall. If we seek to find the sin, God will provide the occasion. Let me give an example with Judas: Christ had reproved him for begrudging Mary's generosity, and afterward, he sought an opportunity to betray Jesus. Judas was driven by wrath and greed, and when a person is resolved, God, in His providence, allows them to find a fitting opportunity. The priests, alarmed by the miracle of Lazarus' resurrection, which led many to believe in Jesus, were contemplating how to seize Him. Then, Judas appeared and asked them, "What are you willing to give me if I deliver Him to you?"
Let us heed the example of Pharaoh and ensure that this great judgment does not befall us. Even the Philistines, though otherwise a blind and ignorant people, were affected by it. Their idol Dagon was shattered, and they were struck with tumors repeatedly, prompting them to seek guidance. Their diviners said to them, "Why do you harden your hearts like the Egyptians and Pharaoh did? When God had worked wonders among them, didn't they let the people go, and they departed?" God does not take pleasure in judgment; He has set up Pharaoh as a precedent for all future generations to fear. God does not want us to learn at our own bitter cost, but to take example from others. He who does not heed warnings from others will be more severely punished. In times of judgment, it is better to learn from the examples of others than to become examples ourselves. If your life were nothing but a reenactment of Pharaoh's story (for there is certainly a striking parallel between this case and the path ofevery obstinate sinner), how great would your judgment be! God was angry with Belshazzar because he did not take heed of Nebuchadnezzar's example, saying, "And you, his son Belshazzar, have not humbled your heart, even though you knew all this." You have known and heard about how God dealt with Pharaoh; God has a quarrel with some of you because of your lusts and vanities. Do you think you can withstand His warnings with peace and tranquility? Perhaps your lusts may not bring you immediate ruin so that you may be further hardened in them, but be assured that God will have the final say. I leave it to you to judge what your condition will be when you come under the weight of His displeasure. Don't you sometimes have pangs of conscience regarding your eternal state? Doesn't your conscience tell you that you are not as diligent in making peace with God as you should be? Each time such thoughts arise, you grow more distant from God if you do not respond to them. Conscience will remind you of these warnings when you lie on your deathbed, and then you will mourn your neglects and wish that your magicians and old companions were far from you. Then you will want to send for Moses and Aaron, but it may be too late. When God shows mercy, His last mercies are the best, and the further He goes, the sweeter He becomes. And when God punishes, His last punishments are the most severe, and the further He goes, the more bitter they become.Now I will present two considerations:
1. Regarding the evil of a hardened heart.
[1.] It is a contest with God, not only with His greatness and power,
but also with His goodness and mercy. Therefore, it is bound to end
poorly for us. Before God erupts in fury, He deals with us in a gentle
and condescending manner. He pleads with His own creation,
saying, "Hear and give ear; do not be proud, for the Lord has spoken:
Give glory to God before He causes darkness, before your feet
stumble on the dark mountains. While you look for light, He turns it
into the shadow of death and makes it dense darkness."
[2.] A hardened heart makes us rebels against God and slaves to
everything else. We become wedded to something inferior. We
become our own Pharaohs, unwilling to let ourselves go. As 2
Timothy 3:4 says, "lovers of pleasures rather than lovers of God."
[3.] It is, in itself, the most severe of all judgments.
[4.] It never comes alone; it brings other judgments along with it.
[5.] It is a great hindrance to the spiritual life. (See the sermon on
Mark 3:5.)
2. Regarding the parties who may experience it, it is not limited to
the openly wicked but can also affect, to some extent, God's own
children. God may harden in two ways—as a judge and as a
father, as a form of punishment and as a form of correction. In
terms of punishment, there are two ways—total hardening and
final hardening. Some are completely hardened and have no
softness in their hearts, yet they are not finally hardened. The
dreadful sentence of obduracy has not yet been passed on them,
as it may have been on others during their lifetime, when God
leaves them to follow their own counsel without any check or
restraint from providence, or any intention to reclaim them. I
will now speak of these three kinds—God's general hardening of
the wicked, His final hardening, and His partial hardening of
His own children.