Text -- Exodus 11:5-10 (NET)

11:5 and all the firstborn in the land of Egypt will die, from the firstborn son of Pharaoh who sits on his throne, to the firstborn son of the slave girl who is at her hand mill, and all the firstborn of the cattle. 11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, nor ever will be again. 11:7 But against any of the Israelites not even a dog will bark against either people or animals, so that you may know that the Lord distinguishes between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down to me, saying, ‘Go, you and all the people who follow you,’ and after that I will go out.” Then Moses went out from Pharaoh in great anger. 11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders may be multiplied in the land of Egypt.” 11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 11:5

The death of the first-born had been threatened, Exo 4:23, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away!

Wesley: Exo 11:5

That is to set.

Wesley: Exo 11:5

The poor captive slave, employed in the hardest labour.

Wesley: Exo 11:8

Thy courtiers and great officers:

Wesley: Exo 11:8

That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth.

Wesley: Exo 11:8

born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first-born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour afterwards, for the hardness of his heart, Mar 3:5.

JFB: Exo 11:5

The time, the suddenness, the dreadful severity of this coming calamity, and the peculiar description of victims, among both men and beasts, on whom it was to fall, would all contribute to aggravate its character.

JFB: Exo 11:5

The grinding of the meal for daily use in every household is commonly done by female slaves and is considered the lowest employment. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle, and during the operation the maid sits behind the mill.

JFB: Exo 11:6

In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.

JFB: Exo 11:7

No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!

JFB: Exo 11:8

This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.

JFB: Exo 11:8

Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the ill reception given to himself, but the dishonor done to God (Mat 19:8; Eph 4:26).

Clarke: Exo 11:5

The first-born of Pharaoh, etc. - From the heir to the Egyptian throne to the son of the most abject slave, or the principal person in each family. See Clarke’ s note on Exo 12:29

Clarke: Exo 11:5

The maid-servant that is behind the mill - The meanest slaves were employed in this work. In many parts of the east they still grind all their corn with a kind of portable mill-stones, the upper one of which is turned round by a sort of lever fixed in the rim. A drawing of one of these machines as used in China is now before me, and the person who grinds is represented as pushing the lever before him, and thus running round with the stone. Perhaps something like this is intended by the expression Behind the mill in the text. On this passage Dr. Shaw has the following observation: - "Most families grind their wheat and barley at home, having two portable mill-stones for that purpose, the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition required, a second person is called in to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the mill-stone between them, we may see, not only the propriety of the expression (Exo 11:5) of sitting behind the mill, but the force of another, (Mat 24:41), that two women shall be grinding at the mill; the one shall be taken, and the other left."- Travels, p. 231, 4th edit. These portable mills, under the name of querns, were used among our ancestors in this and the sister kingdoms, and some of them are in use to the present day. Both the instrument and its name our forefathers seem to have borrowed from the continent. They have long existed among the inhabitants of Shetland, Iceland, Norway, Denmark, etc.

Clarke: Exo 11:6

There shall be a great cry - Of the dying and for the dead. See more on this subject, Exo 12:30 (note).

Clarke: Exo 11:7

Not a dog move his tongue - This passage has been generally understood as a proverbial expression, intimating that the Israelites should not only be free from this death, but that they should depart without any kind of molestation. For though there must be much bustle and comparative confusion in the sudden removal of six hundred thousand persons with their wives, children, goods, cattle, etc., yet this should produce so little alarm that even the dogs should not bark at them, which it would be natural to expect, as the principal stir was to be about midnight

After giving this general explanation from others, I may be permitted to hazard a conjecture of my own. And

1.    Is it not probable that the allusion is here made to a well-known custom of dogs howling when any mortality is in a village, street, or even house, where such animals are? There are innumerable instances of the faithful house-dog howling when a death happens in a family, as if distressed on the account, feeling for the loss of his benefactor; but their apparent presaging such an event by their cries, as some will have it, may be attributed, not to any prescience, but to the exquisite keenness of their scent. If the words may be understood in this way, then the great cry through the whole land of Egypt may refer to this very circumstance: as dogs were sacred among them, and consequently religiously preserved, they must have existed in great multitudes

2.    We know that one of their principal deities was Osiris, whose son, worshipped under the form of a dog, or a man with a dog’ s head, was called Anubis latrator , the barking Anubis. May he not be represented as deploring a calamity which he had no power to prevent among his worshippers, nor influence to inflict punishment upon those who set his deity at naught? Hence while there was a great cry, צעקה גדלה tseakah gedolah , throughout all the land of Egypt, because of the mortality in every house, yet among the Israelites there was no death, consequently no dog moved his tongue to howl for their calamity; nor could the object of the Egyptians’ worship inflict any similar punishment on the worshippers of Jehovah

In honor of this dog-god there was a city called Anubis in Egypt, by the Greeks called Cynopolis, the city of the dog, the same that is now called Menich; in this he had a temple, and dogs, which were sacred to him, were here fed with consecrated victuals

Thus, as in the first plagues their magicians were confounded, so in this last their gods were put to flight. And may not this be referred to in Exo 12:12, when Jehovah says: Against all the gods of Egypt I will execute judgment? Should it be objected, that to consider the passage in this light would be to acknowledge the being and deity of the fictitious Anubis, it may be answered, that in the sacred writings it is not an uncommon thing to see the idol acknowledged in order to show its nullity, and the more forcibly to express contempt for it, for its worshippers, and for its worship. Thus Isaiah represents the Babylonish idols as being endued with sense, bowing down under the judgments of God, utterly unable to help themselves or their worshippers, and being a burden to the beasts that carried them

Bel boweth down, Nebo stoopeth; their idols were upon the beasts and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity; Isa 46:1, Isa 46:2. The case of Elijah and the prophets of Baal should not be forgotten here; this prophet, by seeming to acknowledge the reality of Baal’ s being, though by a strong irony, poured the most sovereign contempt upon him, his worshippers, and his worship: And Elijah mocked them, and said, Cry aloud; For He Is A God: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked; 1Ki 18:27. See the observations at the end of Exodus 12. See Clarke’ s note at Exo 12:51

Clarke: Exo 11:7

The Lord doth put a difference - See on Exo 8:22 (note). And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at the end of the chapter. See Clarke’ s note at Exo 11:9.

Clarke: Exo 11:8

And all these thy servants shall come - A prediction of what actually took place. See Exo 12:31-33.

Clarke: Exo 11:9

Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they make a most essential difference in composition in a variety of cases. For instance, if we translate לא ישמע lo yishma , Pharaoh Shall not hearken, as in our text, the word shall strongly intimates that it was impossible for Pharaoh to hearken, and that God had placed him under that impossibility: but if we translate as we should do, Pharaoh Will not hearken, it alters the case most essentially, and agrees with the many passages in the preceding chapters, where he is said to have hardened his own heart; as this proves that he, without any impulsive necessity, obstinately refused to attend to what Moses said or threatened; and that God took the advantage of this obstinacy to work another miracle, and thus multiply his wonders in the land

Clarke: Exo 11:9

Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy

To most critics it is well known that there are in several parts of the Pentateuch considerable differences between the Hebrew and Samaritan copies of this work. In this chapter the variations are of considerable importance, and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew

1.    It is evident that the eighth verse in the present Hebrew text has no natural connection with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say: and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, Who always particularly notes the commencement of his discourses

2.    It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan are repetitions of speeches which exist in the Hebrew text

3.    The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations in general are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here made it much more apparent; for should these not be admitted it is evident that something is wanting, without which the connection is incomplete - See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement

Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan and the hiatus in the Hebrew text will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case I shall subjoin. As the work is extremely scarce from which I select them, one class of readers especially will be glad to meet with them in this place

"Within these five chapters. 7, 8, 9, 10, and 11, are seven very great differences between the Hebrew and Samaritan Pentateuchs, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians, viz., waters into blood, frogs, flies, murrain, hail, locusts and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech Twice. In the Hebrew we have the speeches concerning the five first as in command from God to Moses, without reading that Moses delivered them; and concerning the two last, as delivered by Moses to Pharaoh, without reading that God had commanded them. Whereas in the Samaritan we find every speech Twice: God commands Moses to go and speak thus or thus before Pharaoh; Moses goes and denounces the judgment; Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt that the Hebrew text now wants many words in each of the seven following places: Exodus 7, between Exo 7:18 and Exo 7:19; end of Exodus 7; Exodus 8, between 19 and 20;; Exodus 10, between 2 and 3; Exo 11:1-10, at Exo 11:3 and Exo 11:4. The reader will permit me to refer him (for all the words thus omitted) to my own edition of the Hebrew Bible, (Oxford 1780, 2 vols. fol)., where the whole differences are most clearly described. As this is a matter of very extensive consequence, I cannot but observe here, that the present Hebrew text of Exo 11:1-10 did formerly, and does still appear to me to furnish a demonstration against itself, in proof of the double speech being formerly recorded there, as it is now in the Samaritan. And some very learned men have confessed the impossibility of explaining this chapter without the assistance of the Samaritan Pentateuch. I shall now give this important chapter as I presume it stood originally, distinguishing by italics all such words as are added to or differ from our present translation. And before this chapter must be placed the two last verses of the chapter preceding, Exo 10:28-29 : And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast well spoken, I will see thy face again no more

Calvin: Exo 11:8

8.And all these thy servants shall come down Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces that, by Pharaoh’s command, messengers would come from his court, who would voluntarily and humbly crave for what he had refused respecting the dismissal of the Israelites. The great asperity of these words inflicted no slight; wound on the tyrant’s mind, for it was the same as if he had said — Thus far I have entreated you to allow God’s people to depart; now, whether you will or not, I will freely go, and not even without the request of yourself and your followers. What he then relates, that he went out “in the heat of anger,” ¹³⁹ or “in a great anger,” shows us that the servants of God, even when they truly and faithfully perform their duty, are so disturbed with indignation against sin, that they are by no means restrained from being affected with anger. Nor is there any question that Moses was thus excited to wrath by the impulse of the Spirit. Yet, since we are naturally too prone to impetuous passions, we must diligently beware lest our indignation exceed due bounds. The Spirit awakened in the heart of Moses this zeal, which here is mentioned, but he at the same time moderated it, so that it should contain no admixture of unregulated passion. But since it may, and often does happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves, nor keep themselves within due bounds, the spirit of gentleness and propriety must be asked of God, which may prevent all excesses. Yet the anger of Moses is a proof to us that God would not have us lazily and coldly perform the duties which He entrusts to us; and, therefore, that nothing is more preposterous than for certain cynics, whilst they jokingly and ridiculously philosophize concerning the doctrines of religion, and sting God’s servants with their laughing and wanton witticisms, to deride their vehemence, which is rather worthy of the highest praise.

Calvin: Exo 11:9

9.And the Lord said unto Moses This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he had to do with a lost and desperate man. When, therefore, after so many contests, he sees the dominion of God despised by the audacity and madness of the tyrant, deeper indignation bursts from him in their last struggle; especially because he sees before his eyes that detestable prodigy, viz., an earthen vessel so bold as to provoke God with indomitable obstinacy. But God had foretold to Moses (as we have already seen) the end of this his exceeding stubbornness, lest, having so often suffered repulse, he should faint at length. Otherwise, there might have crept in no trifling temptation, as to how it could please God to contend in vain with a mortal man. And it was absurd that the hardness of a human heart could not be either subdued, or corrected, or broken by the divine power. God, therefore, asserts that He was thus designing His own glory, which he desired to manifest by various miracles; and on this account he adds again in the next verse, that Pharaoh’s heart was again hardened by God Himself; whereby he signifies, that the tyrant thus pertinaciously resisted, not without the knowledge and will of God, in order that the deliverance might be more wonderful.

TSK: Exo 11:5

the firstborn : Exo 4:23, Exo 12:12, Exo 12:29, Exo 13:15; Psa 78:51, Psa 105:36, Psa 135:8, Psa 136:10; Heb 11:28

behind : Jdg 16:21; Isa 47:2; Lam 5:13; Mat 24:41

TSK: Exo 11:6

Exo 3:7, Exo 12:30; Pro 21:13; Isa 15:4, Isa 15:5, Isa 15:8; Jer 31:15; Lam 3:8; Amo 5:17; Zep 1:10; Luk 13:28; Rev 6:16, Rev 6:17, Rev 18:18, Rev 18:19

TSK: Exo 11:7

dog : Jos 10:21; Job 5:16

a difference : Exo 7:22, Exo 10:23; Mal 3:18; 1Co 4:7

TSK: Exo 11:8

And all : Exo 12:31-33; Isa 49:23, Isa 49:26; Rev 3:9

follow thee : Heb. is at they feet, Jdg 4:10, Jdg 8:5; 1Ki 20:10; 2Ki 3:9 *marg.

a great anger : Heb. heat of anger, Num 12:3; Deu 29:24, Deu 32:24; Psa 6:1; Eze 3:14; Dan 3:19; Mar 3:5

TSK: Exo 11:9

Pharaoh : Exo 3:19, Exo 7:4, Exo 10:1; Rom 9:16-18

wonders : Exo 7:3

TSK: Exo 11:10

the Lord : Exo 4:21, Exo 7:13, Exo 7:14, Exo 10:20, Exo 10:27; Deu 2:30; 1Sa 6:6; Job 9:4; Rom 2:4, Rom 2:5, Rom 9:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 11:5

Two points are to be noticed:

1. The extent of the visitation: the whole land suffers in the persons of its firstborn, not merely for the guilt of the sovereign, but for the actual participation of the people in the crime of infanticide Exo 1:22.

2. The limitation: Pharaoh’ s command had been to slay ALL the male children of the Israelites, but only one child in each Egyptian family was to die. If Tothmosis II was the Pharaoh, the visitation fell with special severity on his family. He left no son, but was succeeded by his widow.

The mill - This consisted of two circular stones, one fixed in the ground, the other turned by a handle. The work of grinding was extremely laborious, and performed by women of the lowest rank.

Firstborn of beasts - This visitation has a special force in reference to the worship of beasts, which was universal in Egypt; each district having its own sacred animal, adored as a manifestation or representative of the local tutelary deity.

Barnes: Exo 11:7

Shall not a dog move his tongue - A proverb expressive of freedom from alarm and immunity front assault.

Poole: Exo 11:5

That sitteth upon his throne either now actually ruling with his father, as Solomon did even whilst David lived, 1Ki 1:34 ; or, more probably, he that is to sit , the present time for the future, he whose right this is by the custom of Egypt, and by the law of nations.

The first-born of the maid-servant the poor captive slave that was in the prison, as it is Exo 12:29 , and there did grind at the mill. In those times and places they had divers mills, which were not turned about by wind or water, as ours are, but by the hands of their servants, who for that purpose stood behind the mill, and so with hard labour turned it about. See Jud 16:21 Isa 47:1,2 La 5:13 .

Poole: Exo 11:7

Instead of those loud cries of the Egyptian families, there shall be so great a tranquillity among the Israelites, that even the dogs, which are sensible of, and awaked, and provoked by, the least noise, shall not be stirred up by them.

Poole: Exo 11:8

Thy courtiers and great officers, who now are so insolent and obstinate,

shall come down unto me both by their own inclination and necessity, and in thy name, and by thy command.

That follow thee that are under thy conduct and command; as this or the like expression is used Jud 4:10 1Ki 20:10 2Ki 3:9 Isa 41:2 .

In a great anger not so much for the affront offered to himself, as for his incurable rebellion against God. Compare Mar 3:5 .

Haydock: Exo 11:5

Mill. The vilest slaves were thus employed in a sort of prison, chap. xii. 21. God makes no distinction between the king and the beggar. Death levels all.

Haydock: Exo 11:7

Dog. They shall enjoy a profound peace, (Judith xi. 5,) while Egypt is in tears. Calmet here inserts the speech from the Samaritan copy, "And the man Moses;" &c. (ver. 3, and seq.[following]) deeming it essential to the context, and very agreeable to the spirit of Moses, who has many repetitions. (Haydock)

Haydock: Exo 11:9

Angry, at such obstinacy. (Menochius)

Haydock: Exo 11:10

The Lord hardened, &c. See the annotations above, chap. iv. 21, and chap. vii. 3.

Gill: Exo 11:5

And all the firstborn in the land of Eygpt shall die,.... By the destroying angel inflicting a disease upon them, as Josephus says ^q, very probably the pestilence; however, it was sudden and immediate death, and which was universal, reaching to all the firstborn that were in the families of the Egyptians in all parts of the kingdom:

from the firstborn of Pharaoh that sitteth upon his throne: this periphrasis, "that sitteth upon his throne", either belongs to Pharaoh, and is a description of him who now sat upon the throne of Egypt; and the Septuagint version leaves out the pronoun "his"; and so it is the same as if it had been said the firstborn of Pharaoh, king of Egypt; or else, to the firstborn, and describes him who either already sat upon the throne with his father, as was sometimes the case, that the firstborn was taken a partner in the throne, in the lifetime of his father; or who was the presumptive heir of the crown, and should succeed him, and so the Targum of Jonathan,"who shall or is to sit upon the throne of his kingdom:"

even unto the firstborn of the maidservant that is behind the mill; or "behind the two mills" ^r, or "two millstones"; for it was the custom then, as with the Arabs now, as Doctor Shaw relates ^s, to grind their corn with hand mills, which were two stones laid on one another, and in the uppermost was a handle, with which it was turned about by women, between whom the two stones were placed, and so they might be said to be behind them; though the phrase used does not necessarily suppose that they sat behind the mill, for it may as well be rendered "by" or "near the mill" ^t: this is not to be understood of the firstborn, as behind the mill, or at it, and grinding, as Aben Ezra interpret's it, but of the maidservant; it being the business of such in early times to turn these mills, and grind corn, as it is now in Arabia, as the above traveller relates; and so it was in Judea, in the times of Christ, Mat 24:41 and Homer ^u, in his times, speaks of women grinding at the mill; see Gill on Mat 24:41, the design of these expressions is to show that none would escape this calamity threatened, neither the king nor his nobles, nor any of his subjects, high and low, rich and poor, bond and free: and all the firstborn of beasts: such as had escaped the plagues of the murrain and boils: this is added, not because they were such as were worshipped as gods, as Jarchi observes, but to increase their misery and aggravate their punishment, these being their property and substance, and became scarce and valuable, through the preceding plagues of the murrain, boils, and hail, which destroyed many of their cattle.

Gill: Exo 11:6

And there shall be a great cry throughout all the land of Egypt,.... Of parents for the loss of their firstborn sons, their heirs, the support and glory of their families; children for the loss of their elder brethren; and servants for the loss of the prime and principal in their masters' houses; and all in a dreadful fright, expecting instantly death themselves:

such as there was none like it, nor shall be like it any more; for though the later destruction of Pharaoh and his host in the Red sea might be a greater loss, yet not occasion greater mourning; since that was only a loss of military persons, and did not affect at least so many families as this; and though their king was lost also, it might not give them so much concern, since through his ill conduct, his hardness and obstinacy, he had been the means of so many plagues inflicted on them.

Gill: Exo 11:7

But against any of the children of Israel shall not a dog move his tongue, against man or beast,.... That is, as no hurt should be done to man or beast among them, to the firstborn of either of them, so there would be no noise or cry in their dwellings, but the profoundest silence, stillness, and quietness among them; though this is generally understood of what would be their case when on their march departing out of Egypt, which was immediately upon the slaying of the firstborn; and, if literally understood, it was a very extraordinary thing that a dog, which barks at the least noise that is made, especially in the night, yet not one should move his tongue or bark, or rather "sharpen" ^u his tongue, snarl and grin, when 600,000 men, besides women and children, with their flocks and herds, set out on their journey, and must doubtless march through many places where dogs were, before they came to the Red sea; though it may also be interpreted figuratively, that not an Egyptian, though ever so spiteful and malicious, and ill disposed to the children of Israel, should offer to do any hurt either to the Israelites or their cattle, or exclaim against them on account of the slaughter of their firstborn, or say one word against their departure, or attempt to stop them, but on the contrary would hasten their going, and be urgent for it:

that ye may know how that the Lord doth put a difference between the Egyptians and Israel; by preserving them and theirs, when the firstborn of Egypt were destroyed, and by causing stillness and quietness among them when there was an hideous outcry and doleful lamentation among the Egyptians; and by bringing Israel quietly out from among them, none offering to give the least molestation.

Gill: Exo 11:8

And all these thy servants,.... Pharaoh's nobles, ministers, courtiers and counsellors, who were then in his presence, and stood about him, to whom Moses pointed:

shall come down unto me; from Pharaoh's palace, which might be built on an eminence, to the place where Moses had dwelt during the time he had been in Egypt, which might lie lower; or these should come from Zoan, or from Memphis, whichever of them was now the royal city, to the land of Goshen, which lay lower than the other part of Egypt; or it may only denote the submission of Pharaoh's, servants, that they should in the time of their distress be so humble and condescending as to come themselves to Moses, and as it follows:

and bow down themselves unto me; in the most obsequious manner, humbly entreating, and earnestly begging him:

saying, get thee out, and all the people that follow thee; or "are at thy feet" ^w, that were at his beck and command, and under his power, as Aben Ezra; or that followed his counsel and advice, as Jarchi, that did as he directed them, and went after him as their leader and commander, even everyone of them; they that brought up the rear, he, and all of them, would be desired to depart, and not a man remain behind: this was fulfilled, Exo 12:31,

and after that I will go out; out of the land of Egypt, Moses, and all the children of Israel:

and he went out from Pharaoh in a great anger; as soon as he had said the above words, because he had bid him be gone from him, and had threatened him with his life, if ever he saw his face more; and because he was so rebellious against God, whose zeal inspired the heart of Moses with indignation against him, though the meekest man on earth, and for whose glory he was concerned; though some understand this of Moses going out from Pharaoh, when he and not Moses was in great anger, because of what Moses had now threatened him with, and told him what would be the issue of things, the submission of him and his nobles, and the dismission of Israel; but this sense is not favoured by the accents.

Gill: Exo 11:9

And the Lord said unto Moses,.... Not at this time when he went out from Pharaoh, but some time before this, for the words may be rendered, "the Lord had said" ^x, for so he had, as is related, Exo 7:3, but the historian makes mention of it here, to show that Moses was not ignorant of the event of things; he knew that Pharaoh's heart would be hardened from time to time, and that one plague after another must be inflicted, before he would let the people go; and therefore when he prayed for the removal of any, it was not in expectation that he would abide by his promise, but to do the will of God, and the duty of his calling:

Pharaoh shall not hearken unto you; to Moses and Aaron, and let the people of Israel go as required of him:

that my wonders may be multiplied in the land of Egypt; which Jarchi interprets of the smiting of the firstborn, dividing the waters of the Red sea, and the destruction of Pharaoh and his host in it; but since these words were said before any of the plagues, were inflicted, it may refer to them all.

Gill: Exo 11:10

And Moses and Aaron did all these wonders before Pharaoh, Which are related in the preceding chapters:

and the Lord hardened Pharaoh's heart: one time after another, and yet more and more:

so that he would not let the children of Israel go out of his land; until the last plague, the slaying of the firstborn, was brought upon him and his people, related in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 11:5

¹ sn The firstborn in Egyptian and Israelite cultures was significant, but the firstborn of Pharaoh was most important. Pharaoh was considered a god, the son of Re, the sun god, for the specific purpose of ruling over Re’s chief concern, the land of Egypt. For the purpose of re-creation, the supreme god assumed the form of the living king and gave seed which was to become the next king and the next “son of Re.” Moreover, the Pharaoh was the incarnation of the god Horus, a falcon god whose province was the heavens. Horus represented the living king who succeeded the dead king Osiris. Every living king was Horus, every dead king Osiris (see J. A. Wilson, “Egypt,” Before Philosophy, 83-84). To strike any firstborn was to destroy the heir, who embodied the hopes and aspirations of the Egyptians, but to strike the firstborn son of Pharaoh was to destroy this cardinal doctrine of the divine kingship of Egypt. Such a blow would be enough for Pharaoh, for then he would drive the Israelites out.

NET Notes: Exo 11:6

¹ tn Heb “which like it there has never been.”

² tn Heb “and like it it will not add.”

NET Notes: Exo 11:7

¹ tn Or perhaps “growl”; Heb “not a dog will sharpen his tongue.” The expression is unusual, but it must indicate that not only would no harm come to the Israelites, but that no unfriendly threat would come against them either – not even so much as a dog barking. It is possible this is to be related to the watchdog (see F. C. Fensham, “Remarks on Keret 114^b – 136^a,” JNSL 11 [1983]: 75).

² tn Heb “against man or beast.”

³ tn The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:22 (18 HT); 9:4; 33:16.

NET Notes: Exo 11:8

¹ sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).

² tn Heb “that are at your feet.”

³ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

NET Notes: Exo 11:9

¹ sn The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

Geneva Bible: Exo 11:5

And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind ^{( b )} the mill; and all the firstborn of beasts.

^{( b )} From the highest to the lowest.

Geneva Bible: Exo 11:8

And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that ^{( c )} follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.

^{( c )} That is, under the power and government.

Geneva Bible: Exo 11:9

And the LORD said unto Moses, Pharaoh shall not hearken unto you; ^{( d )} that my wonders may be multiplied in the land of Egypt.

^{( d )} God hardens the hearts of the reprobate, that his glory by this might be set forth even more, (Rom 9:17).

Commentary -- Verse Range Notes

TSK Synopsis: Exo 11:1-10

1 God's message to the Israelites to borrow jewels of their neighbours.

4 Moses threatens Pharaoh with the death of the firstborn.

Maclaren: Exo 11:1-10

Exodus 11:1-10

The first point to be noted in this passage is that it interposes a solemn pause between the preceding ineffectual plagues and the last effectual one. There is an awful lull in the storm before the last crashing hurricane which lays every obstacle flat. There is silence in heaven' before the final peal of thunder. Verses 1-3 seem, at first sight, out of place, as interrupting the narrative, since Moses' denunciation and prophecy in verses 4-8 must have been spoken at the interview with Pharaoh which we find going on at the end of the preceding chapter. But it is legitimate to suppose that, at the very moment when Pharaoh was blustering and threatening, and Moses was bearding him, giving back scorn for scorn, the latter heard with the inward ear the voice which made Pharaoh's words empty wind, and gave him the assurances and commands contained in verses 1-3, and that thus it was given him in that hour what he should speak; namely, the prediction that follows in Exodus 11:4-8. Such a view of the sequence of the passage makes it much more vivid, dramatic, and natural, than to suppose that the first verses are either interpolation or an awkward break referring to a revelation at some indefinite previous moment. When a Pharaoh or a Herod or an Agrippa threatens, God speaks to the heart of a Moses or a Paul, and makes His servant's face strong against their faces.'

The same purpose of parting off the preceding plagues from the past ones explains the introduction of Exodus 11:9-10, which stand as a summary of the whole account of these, and, as it were, draw a line across the page, before beginning the story of that eventful day and night of Israel's deliverance.

Moses' conviction, which he knew to be not his own thought but God's revelation of His purpose, pointed first to the final blow which was to finish Pharaoh's resistance. He had been vacillating between compliance and refusal, like an elastic ball which yields to compression and starts back to its swelling rotundity as soon as the pressure is taken off. But at last he will collapse altogether, like the same ball when a slit is cut in it, and it shrivels into a shapeless lump. Weak people's obstinate fits end like that. He will be as extreme in his eagerness to get rid of the Israelites as he had been in his determination to keep them, The sail that is filled one moment tumbles in a heap the next, when the halyards are cut. It is a poor affair when a man's actions are shaped mainly by fear of consequences. Fright always drives to extremes. When he shall lot you go, he shall surely thrust you out hence altogether.' Many a stout, God-opposing will collapses altogether when God's finger touches it. Can thy heart endure in the days that I shall deal with thee?'

Exodus 11:2-3 appear irrelevant here, but the command to collect from the Egyptians jewels, which might be bartered for necessaries, may well have been given to Moses simultaneously with the assurance that he would lead forth the people after the next plague, and the particulars of the people's favor and of Moses' influence in the eyes of the native inhabitants, come in anticipatively to explain why the request for such contributions was granted when made.

With the new divine command swelling in his heart, Hoses speaks his last word to Pharaoh, towering above him in righteous wrath, and dwindling his empty threats into nothingness. What a contrast between the impotent rage of the despot, with his vain threat, Thou shalt die,' and the unblenching boldness of the man with God at his back! One cannot but note in Moses' prediction of the last plague the solemn enlargement on the details of the widespread calamity, which is not unfeeling gloating over an oppressor's misery, but a yearning to save from hideous misery by timely and plain depicting of it. There is a flash of national triumph in the further contrast between the universal wailing in Egypt and the untouched security of the children of Israel, but that feeling merges at once into the higher one of the Lord's' gracious action in establishing the' difference' between them and their oppressors. It is not safe to dwell on superiority over others, either as to condition or character, unless we print in very large letters that it is the Lord' who has made it. There is a flash, too, of natural triumph in the picture of the proud courtiers brought down to prostrate themselves before the shepherd from Horeb, and to pray him to do what their master and they had so long fought against his doing. And there is a most natural assertion of non-dependence on their leave in that emphatic After that I will go out.' He is not asserting himself against God, but against the cowering courtiers. Hot anger' was excusable, but it was not the best mood in which to leave Pharaoh. Better if he had gone out unmoved, or moved only to great heaviness and sorrow of heart' at the sight of men setting themselves against God, and rushing on the thick bosses of the Almighty's buckler' to their own ruin. Moses' anger we naturally sympathize with, Christ's meekness we should try to copy.

The closing verses, as we have already noticed, are a kind of summing-up of the whole narrative of the plagues and their effects on Pharaoh. They open two difficult questions, as to how and why it was that the effect of the successive strokes was so slight and transient. They give the how' very emphatically as being that' Jehovah hardened Pharaoh's heart.' Does that not free Pharaoh from guilt? And does it not suggest an unworthy conception of God? It must be remembered that the preceding narrative employs not only the phrase that Jehovah hardened Pharaoh's heart,' but also the expression that Pharaoh hardened his own heart. And it is further to be noted that the latter expression is employed in the accounts of the earlier plagues, and that the former one appears only towards the close of the series. So then, even if we are to suppose that it means that there was a direct hardening action by God on the man's heart, such action was not first, but subsequent to obstinate hardening by himself. God hardens no man's heart who has not first hardened it himself. But we do not need to conclude that any inward action on the will is meant. Was not the accumulation of plagues, intended, as they were, to soften, a cause of hardening? Does not the Gospel, if rejected, harden, making consciences and wills less susceptible? Is it not a savoir of death unto death,' as our fathers recognized in speaking of gospel-hardened sinners'? The same fire softens wax and hardens clay. Whosoever is not brought near is driven farther off, by the influences which God brings to bear on us.

The why' is stated in terms which may suggest difficulties,--that my wonders may be multiplied in the land of Egypt.' But we have to remember that the Old Testament writers are not wont to distinguish so sharply as more logical Westerns do between the actual result of an event and its purpose. With their deep faith in the all-ruling power of God, whatever had come to pass was what He had meant to come to pass. In fact, Pharaoh's obstinacy had not thwarted the divine purpose, but had been the dark background against which the blaze of God's irresistible might had shone the brighter. He makes the wrath of man to praise Him, and turns opposition into the occasion of more conspicuously putting forth His omnipotence.

MHCC: Exo 11:4-10

The death of all the first-born in Egypt at once: this plague had been the first threatened, but is last executed. See how slow God is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the Egyptians, not so much as a dog should bark at any of the children of Israel. It is an earnest of the difference there shall be in the great day, between God's people and his enemies. Did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When Moses had thus delivered his message, he went out from Pharaoh in great anger at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the gospel, that it might not be a surprise or stumbling-block to us, Rom 10:16. Let us never think the worse of the gospel of Christ for the slights men put upon it. Pharaoh was hardened, yet he was compelled to abate his stern and haughty demands, till the Israelites got full freedom. In like manner the people of God will find that every struggle against their spiritual adversary, made in the might of Jesus Christ, every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and love to that Lamb, will be rewarded by increasing freedom from the enemy of souls.

Matthew Henry: Exo 11:4-10

Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egypt at once, which had been first threatened (Exo 4:23, I will slay thy son, thy first-born ), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last. 1. The plague itself is here particularly foretold, Exo 11:4-6. The time is fixed - about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, Exo 11:5. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no I will go out, saith the Lord, Exo 11:4. It is a fearful thing to fall into the hands of the living God; what is hell but this? 2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, Exo 11:7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do. 3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go (Exo 11:8): They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last (Rev 3:9), and shall be found liars to them, Deu 33:29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the hardness of his heart, Mar 3:5. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit (Eze 3:14), because God had told him that the house of Israel would not hearken to him, Exo 11:7. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this (Exo 11:9): The Lord said unto Moses, Pharaoh shall not hearken to you. The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, Joh 12:37, Joh 12:38; Rom 10:16. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport (Exo 11:10), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that God had given them the spirit of slumber, Rom 11:8.

Keil-Delitzsch: Exo 11:4-8

Moses' address to Pharaoh forms the continuation of his brief answer in Exo 10:29. At midnight Jehovah would go out through the midst of Egypt. This midnight could not be "the one following the day on which Moses was summoned to Pharaoh after the darkness,"as Baumgarten supposes; for it was not till after this conversation with the king that Moses received the divine directions as to the Passover, and they must have been communicated to the people at least four days before the feast of the Passover and their departure from Egypt (Exo 12:3). What midnight is meant, cannot be determined. So much is certain, however, that the last decisive blow did not take place in the night following the cessation of the ninth plague; but the institution of the Passover, the directions of Moses to the people respecting the things which they were to ask for from the Egyptians, and the preparations for the feast of the Passover and the exodus, all came between. The " going out "of Jehovah from His heavenly seat denotes His direct interposition in, and judicial action upon, the world of men. The last blow upon Pharaoh was to be carried out by Jehovah Himself, whereas the other plagues had been brought by Moses and Aaron. מצרים בּתוך " in (through) the midst of Egypt: "the judgment of God would pass from the centre of the kingdom, the king's throne, over the whole land. " Every first-born shall die, from the first-born of Pharaoh, that sitteth upon his throne, even unto the first-born of the maid that is behind the mill, "i.e., the meanest slave (cf. Exo 12:29, where the captive in the dungeon is substituted for the maid, prisoners being often employed in this hard labour, Jdg 16:21; Isa 47:2), "and all the first-born of cattle." This stroke was to fall upon both man and beast as a punishment for Pharaoh's conduct in detaining the Israelites and their cattle; but only upon the first-born, for God did not wish to destroy the Egyptians and their cattle altogether, but simply to show them that He had the power to do this. The first-born represented the whole race, of which it was the strength and bloom (Gen 49:3). But against the whole of the people of Israel " not a dog shall point its tongue "(Exo 11:7). The dog points its tongue to growl and bite. The thought expressed in this proverb, which occurs again in Jos 10:21 and Judith 11:19, was that Israel would not suffer the slightest injury, either in the case of "man or beast."By this complete preservation, whilst Egypt was given up to death, Israel would discover that Jehovah had completed the separation between them and the Egyptians. The effect of this stroke upon the Egyptians would be " a great cry, "having no parallel before or after (cf. Exo 10:14); and the consequence of this cry would be, that the servants of Pharaoh would come to Moses and entreat them to go out with all the people. " At thy feet, "i.e., in thy train (vid., Deu 11:6; Jdg 8:5). With this announcement Moses departed from Pharaoh in great wrath. Moses' wrath was occasioned by the king's threat (Exo 10:28), and pointed to the wrath of Jehovah , which Pharaoh would soon experience. As the more than human patience which Moses had displayed towards Pharaoh manifested to him the long-suffering and patience of his God, in whose name and by whose authority he acted, so the wrath of the departing servant of God was to show to the hardened king, that the time of grace was at an end, and the wrath of God was about to burst upon him.

Keil-Delitzsch: Exo 11:9-10

In Exo 11:9 and Exo 11:10 the account of Moses' negotiations with Pharaoh, which commenced at Exo 7:8, is brought to a close. What God predicted to His messengers immediately before sending them to Pharaoh (Exo 7:3), and to Moses before his call (Exo 4:21), had now come to pass. And this was the pledge that the still further announcement of Jehovah in Exo 7:4 and Exo 4:23, which had already been made known to the hardened king (Exo 11:4.), would be carried out. As these verses have a terminal character, the vav consecutive in ויּאמר denotes the order of thought and not of time, and the two verses are to be rendered thus: "As Jehovah had said to Moses, Pharaoh will not hearken unto you, that My wonders may be multiplied in the land of Egypt, Moses and Aaron did all these wonders before Pharaoh; and Jehovah hardened Pharaoh's heart, so that he did not let the children of Israel go out of his land."

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 5:1--11:10

B. God's demonstrations of His sovereignty chs. 5-11

God permitted the conflict between Moses and Pharaoh for three reasons at least.

1. In this conflict God displayed His superior power and sovereignty over Pharaoh and the gods of Egypt.

2. God strengthened the faith of His people so that they would trust and obey Him and thereby realize all of His gracious purposes for them as a nation.

3. God also used these events to heighten anticipation of and appreciation for the redemption He would provide. The Israelites would forever after look back on the Exodus as the greatest demonstration of God's love at work for them.

"It is impossible to find a more exact illustration of the truth of Rom. i. than that presented in this story of Pharaoh's conflict with Jehovah."⁹⁹

Constable: Exo 11:1-10

7. The proclamation of the tenth plague ch. 11

". . . the slaying of the first-born is both the culmination of the plague narrative and the beginning of the passover tradition. Chapter 11 as a literary unit, therefore, points both backward and forward."¹⁸⁷

Evidently Moses made this announcement to Pharaoh before leaving his presence (cf. 10:29; 11:8). Thus this chapter unfolds the narrative in logical rather than chronological order. Verses 1 and 2 give the foundation for the announcement in verses 4-8. Chronologically verses 1-3 point back to 3:19-22.

Whereas Moses and Aaron had been the mediators through whom God had sent the first nine plagues, this last one came immediately from Himself.

11:1-3 The Israelites asked the Egyptians to give them the articles mentioned, not to lend them with a view to getting them back (v. 2).¹⁸⁸ The Israelites received many such gifts from the Egyptians, enough to build the tabernacle, its furniture, furnishings, and utensils, as well as the priests' garments. This reflects the respect and fear the Israelites enjoyed in Egypt following these plagues.

"The Egyptians thus are picked clean' (3:22 and 12:36) by Israel as a result of yet another action by Yahweh in behalf of his people, demonstrating the power of his Presence."¹⁸⁹

11:4-8 The first-born sons who were not old enough to be fathers themselves would die (v. 5). This is a deduction supported by the following facts. First-born sons were symbolic of a nation's strength and vigor (cf. Gen. 49:3). First-born sons were also those through whom the family line descended. Sons old enough to be fathers who had themselves fathered sons were members of the older generation. The younger generation was the focus of this plague. It was the male children of the Israelites that Pharaoh had killed previously (1:15-22). When God later claimed the tribe of Levi in place of Israel's first-born whom He spared in this plague (Num. 3:12-13; cf. Exod. 22:29; 34:20), He chose only the males.

We owe God the firstfruits of our labors because He is the source of all life and fruitfulness.

"In common with the rest of the ancient Near East, the Hebrews believed that the deity, as lord of the manor, was entitled to the first share of all produce. The firstfruits of plants and the firstborn of animals and man were his. The Lord demonstrated that he gave Egypt its life and owned it by taking its firstborn."¹⁹⁰

Some critics of the Bible have challenged God's justice in putting to death so many "innocent" children. Looked at one way, a priori, whatever God does is right because He is God. Looked at another way, God as the giver and sustainer of life is righteous in withdrawing life from any creature at any time because life belongs to Him. He can take it as well as give it at will. Furthermore the fact that humans are all sinners and sin results in death means that God is just in requiring the punishment for any individual's sin at any time. We do not have any claim on God's grace. God graciously did not kill all the Egyptians.

Moses' anger reflected God's wrath against Pharaoh for his stubborn rebellion (v. 8).

"To be in the presence of evil and not be angry is a dreadful spiritual and moral malady."¹⁹¹

11:9-10 "These two verses are considered by many commentators as redundant or misplaced. But they can easily be explained as a summary and epilogue of the Section of the Plagues.

"In the following section not only the course of events will change, but also the background and the dramatis personae. Till now the central theme was the negotiations conducted by Moses and Aaron on the one hand, and Pharaoh and his servants on the other, in Pharaoh's palace or its environs. But henceforth the principal hero of the drama will be the people of Israel in its totality, and the perspective will be enlarged. Moses and Aaron will no longer be sent to Pharaoh but to the Israelites, in order to prepare them for the exodus and to implement it; nor will they be enjoined again to perform acts for the purpose of bringing the plagues, for the last plague will take place of its own accord, through the instrumentality of the angel of the Lord. Since the episode about to be narrated represents a new theme, and one, moreover, of fundamental importance, it is desireable that before reading this account we should look back for a moment, and review generally the events that have taken place thus far, as well as the situation obtaining at the conclusion of those events. This review is provided for us in the verses under consideration."¹⁹²

The theological lesson that Pharaoh and the Egyptians were to learn from this plague was that Yahweh would destroy the gods that the Egyptians' gods supposedly procreated. Pharaoh was a god and so was his first-born son who would succeed him. The Egyptians attributed the power to procreate to various gods. It was a power for which the Egyptians as well as all ancient peoples depended on their gods. By killing the first-born Yahweh was demonstrating His sovereignty once again. However this plague had more far-reaching consequences and was therefore more significant than all the previous plagues combined.

"Possibly no land in antiquity was more obsessed with death than Egypt. The real power of the priesthood lay in its alleged ability to guarantee the dead a safe passage to the Western World' under the benign rule of Osiris. This terrible visitation which defied and defies all rational explanation, showed that Yahweh was not only lord of the forces of nature, but also of life and death."¹⁹³

". . . it is by means of the account of the last plague that the author is able to introduce into the Exodus narrative in a clear and precise way the notion of redemption from sin and death. The idea of salvation from slavery and deliverance from Egypt is manifest throughout the early chapters of Exodus. The idea of redemption and salvation from death, however, is the particular contribution of the last plague, especially as the last plague is worked into the narrative by the author. . . .

"By means of the last plague, then, the writer is able to bring the Exodus narratives into the larger framework of the whole Pentateuch and particularly that of the early chapters of Genesis. In the midst of the judgment of death, God provided a way of salvation for the promised seed (Ge 3:15). Like Enoch (5:22-24), Noah (6:9), and Lot (19:16-19), those who walk in God's way will be saved from death and destruction."¹⁹⁴

This tenth plague brought Yahweh's concentrated education of both the Egyptians and the Israelites to a climactic conclusion.

"In short, therefore, what were the essential purposes of these ten plagues? First of all, they were certainly designed to free the people of God. Second, they were a punishment upon Egypt for her portion in the long oppression of the Hebrews [cf. Gen. 15:13]. Third, they were designed to demonstrate the foolishness of idolatry. They were a supreme example both for the Egyptians and for Israel. It was by these that Jehovah revealed His uniqueness in a way that had never before been revealed (6:3; cf. 10:2). Finally, the plagues clearly demonstrated the awesome, sovereign power of God. In the Book of Genesis, God is described as the Creator of the heavens and the earth and all the laws of nature. In the Book of Exodus the exercise of that creative power is revealed as it leads to the accomplishment of divine goals. God's sovereignty is not only exercised over the forces of nature, but is also revealed against evil nations and their rulers."¹⁹⁵

Guzik: Exo 11:1-10

Exodus 11 - God Announces the Death of the Firstborn

A. God's instructions to Moses concerning the final calamity.

1. (1-3) Israel plunders the Egyptians.

And the LORD said to Moses, "I will bring yet one more plague on Pharaoh and on Egypt. Afterward he will let you go from here. When he lets you go, he will surely drive you out of here altogether. Speak now in the hearing of the people, and let every man ask from his neighbor and every woman from her neighbor, articles of silver and articles of gold." And the LORD gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants and in the sight of the people.

a. He will surely drive you out of here altogether: After the final plague - which Moses knew had to do with the death of the firstborn in Egypt (Exodus 4:21-23) - Pharaoh wouldn't merely allow Israel to leave, he would compel them to go.

b. The LORD gave the people favor in the sight of the Egyptians: Pharaoh was still not quite convinced, but the people of Egypt were willing to see Israel go right away - and were more than willing to give them gifts of silver and gold to persuade them to leave. This was how the slaves of Israel received their "back wages" from their time of slavery, and how they did not leave Egypt empty-handed.

c. The man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants and in the sight of the people: Though Pharaoh's heart was not yet persuaded, all of Egypt - including Pharaoh's servants - knew the LORD God was greater than the gods of Egypt and that Moses was a servant of this great God.

2. (4-8) The death of the firstborn is announced to Pharaoh.

Then Moses said, "Thus says the LORD: 'About midnight I will go out into the midst of Egypt; and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the female servant who is behind the handmill, and all the firstborn of the animals. Then there shall be a great cry throughout all the land of Egypt, such as was not like it before, nor shall be like it again. But against none of the children of Israel shall a dog move its tongue, against man or beast, that you may know that the LORD does make a difference between the Egyptians and Israel.' And all these your servants shall come down to me and bow down to me, saying, 'Get out, and all the people who follow you!' After that I will go out." Then he went out from Pharaoh in great anger.

a. Then Moses said: Moses is still in the presence of Pharaoh; and for the first time, God lead him to specifically say what will happen to the firstborn of Egypt - they shall die, all of them, because the Egyptians would not let God's firstborn (Israel) go.

b. Against none of the children of Israel shall a dog move its tongue: Despite the great calamity to come, God will grant the Egyptians the ability to see the situation as it really is - the fault of their own Pharaoh, not of Moses or the children of Israel.

i. This was even worse news to Pharaoh. A politician doesn't mind calamity if he can blame it on someone else. Here, God promised that Pharaoh himself will bear the blame.

c. All these your servants shall come down to me and bow down to me, saying, 'Get out, and all the people who follow you!' Moses' final words to Pharaoh let him know that he and the rest of the Egyptians will command the people of Israel to go.

3. (9-10) God tells Moses that Pharaoh will still not heed.

But the LORD said to Moses, "Pharaoh will not heed you, so that My wonders may be multiplied in the land of Egypt." So Moses and Aaron did all these wonders before Pharaoh; and the LORD hardened Pharaoh's heart, and he did not let the children of Israel go out of his land.

a. Pharaoh will not heed you: If nine plagues had come from the hand of God, one might expect that the warning about a tenth plague would be believed; but Pharaoh's heart remains hard, and God strengthens Pharaoh in his hardness of heart.

b. He did not let the children of Israel go out of his land: Again, Pharaoh is more typical than unusual; how many warnings from God have we ignored?

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Exo 11:5

See Psalm 139:16 commerrt for an interesting quiz.

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 11 (Chapter Introduction)

Overview

Exo 11:1, God’s message to the Israelites to borrow jewels of their neighbours; Exo 11:4, Moses threatens Pharaoh with the death of the firstborn.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 11 (Chapter Introduction)

CHAPTER 11

God commandeth the Israelites to borrow jewels of the Egyptians, Exo 11:2 . God giveth them favour among the Egyptians, Exo 11:3 . Moses denounceth the last plague, Exo 11:4,5 . A great cry, Exo 11:6 . The Israelites’ safety, Exo 11:7 . The Egyptians thrusting them out, Exo 11:8 . God foretells Pharaoh’ s hardness, Exo 11:9 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 11 (Chapter Introduction)

(Exo 11:1-3) God's last instructions to Moses respecting Pharaoh and the Egyptians.

(Exo 11:4-10) The death of the first-born threatened.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 11 (Chapter Introduction)

Pharaoh had told Moses to get out of his presence (Exo 10:28), and Moses had promised this should be the last time he would trouble him, yet he resolves to say out what he had to say, before he left him; accordingly, we have in this chapter, I. The instructions God had given to Moses, which he was now to pursue (Exo 11:1, Exo 11:2), together with the interest Israel and Moses had in the esteem of the Egyptians (Exo 11:3). II. The last message Moses delivered to Pharaoh, concerning the death of the firstborn (Exo 11:4-8). III. A repetition of the prediction of Pharaoh's hardening his heart (Exo 11:9), and the event answering to it (Exo 11:10).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

Bibliography

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

Aldrich, Roy L. "The Mosaic Ten Commandments Compared to Their Restatements in the New Testament." Bibliotheca Sacra 118:471 (July-September 1961):251-58.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Aling, Charles F. "The Biblical City of Ramses." Journal of the Evangelical Theological Society 25:2 (June 1982):129-37.

Allen, Ronald B. "The Bloody Bridegroom' in Exodus 4:24-26." Bibliotheca Sacra 153:611 (July-September 1996):259-69.

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 11 (Chapter Introduction)

INTRODUCTION TO EXODUS 11

Moses having an intimation from the Lord that one plague more would be brought on Pharaoh, and then he would let Israel go, when they should borrow of their neighbours jewels of gold and silver, the people being in great favour with the Egyptians, Exo 11:1, he declares to Pharaoh, before he went out of his presence, the slaying of all the firstborn in Egypt, which would issue in the dismission of Israel, and then he went out from him in great anger, Exo 11:4, but still Pharaoh would not hearken, and his heart was hardened, and he refused again to let Israel go, Exo 10:9.