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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 10:1–11.
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, Exo 10:1, Exo 10:2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.
II.Pharaoh is reproved (Exo 10:3):
Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan 5:22. Zedekiah humbled not himself before Jeremiah, Ch2 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III.The plague of locusts is threatened, Exo 10:4-6.
The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, Exo 10:6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, Sa1 15:27, etc.
IV.Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7.
They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zac 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex - To consult the welfare of the people is the first of laws.
V.A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, Exo 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Exo 10:9. note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, Exo 10:10, Exo 10:11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (Exo 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See Ch2 25:16. Quos Deus destruet eos dementat - Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
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Summary
Exodus 10:11 marks a pivotal moment in the escalating conflict between Pharaoh and Moses, where Pharaoh, in a desperate attempt to retain control, offers a final, manipulative compromise: only the Israelite men may depart to worship the Lord. Moses's immediate and unequivocal rejection of this partial concession, followed by their forceful expulsion from Pharaoh's presence, powerfully underscores God's demand for complete and uncompromised obedience, signaling the imminent and decisive judgments yet to fall upon Egypt.
Context
Literary Context
This verse is deeply embedded within the dramatic sequence of the ten plagues, specifically following the devastating eighth plague of locusts. The narrative tension has been steadily building, with Pharaoh's heart progressively hardening despite the increasing destruction wrought upon Egypt. Prior to this verse, Pharaoh's own advisors, overwhelmed by the plagues' impact, implore him to release Israel, declaring, "Do you not yet know that Egypt is ruined?" (Exodus 10:7). In response, Pharaoh summons Moses and Aaron, offering a deceptive compromise: only the men may go to worship Yahweh (Exodus 10:8). Moses, however, remains unyielding, insisting that the entire community—men, women, children, and all their livestock—must depart, as commanded by God (Exodus 10:9). Exodus 10:11 records Pharaoh's furious reaction to this non-negotiable stance, culminating in the immediate and violent expulsion of Moses and Aaron, setting the stage for the climactic ninth plague of darkness (Exodus 10:21-23).
Historical & Cultural Context
In ancient Egypt, the pharaoh was considered a divine king, holding absolute dominion over his land and its inhabitants. The concept of a large, productive workforce, like the Israelites, leaving en masse would have been an economic catastrophe, threatening the very fabric of Egyptian society and the pharaoh's power. Pharaoh's offer to allow only the "men" to leave was a calculated, self-serving strategy. By keeping the women, children, and livestock, he would retain a significant portion of his labor force and, crucially, hold collateral to ensure the men's return. This manipulative tactic was designed to maintain his oppressive grip while appearing to concede. Furthermore, ancient Near Eastern religious practices, particularly major festivals and pilgrimages, often involved entire families and communities, sometimes requiring travel to sacred sites. Pharaoh's attempt to limit Israelite worship to men alone was not only a logistical control mechanism but also a profound misrepresentation or deliberate distortion of Israelite worship, which was inherently communal, holistic, and involved all generations and possessions.
Key Themes
Exodus 10:11 powerfully contributes to several overarching themes within the book of Exodus. It highlights the Sovereignty of God over all earthly rulers, as Yahweh's will cannot be thwarted by Pharaoh's stubbornness or manipulative tactics. The escalating confrontation underscores the theme of Divine Judgment against those who resist God's authority, demonstrating that resistance only brings greater devastation. The verse also emphasizes the Nature of True Freedom, illustrating that it is not a partial concession granted by an oppressor but a complete release into God's service, encompassing every aspect of life. This contrasts sharply with Pharaoh's counterfeit freedom, which sought to maintain a form of bondage. Moreover, it reinforces the theme of God's Demand for Total Obedience and Worship, revealing that God accepts no compromise in the devotion of His people, a principle foundational to the covenant relationship established at Mount Sinai. The narrative of Pharaoh's hardening heart, evident in his refusal to fully release Israel, is a recurring motif throughout Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12, Exodus 13, Exodus 14.
Exposition and Analysis
Exodus 10:11 succinctly captures the climax of Pharaoh's attempted compromise and Moses's steadfast refusal, highlighting the irreconcilable wills of God and Pharaoh.
Key Word Analysis
This term (H1397) properly refers to a valiant man or warrior, but generally denotes a person simply, often with an emphasis on strength or capability. In this context, Pharaoh's specific mention of "men" highlights his strategic intent to allow only the able-bodied male workforce to leave, while retaining the women, children, and livestock as leverage, thereby preserving his economic interests and ensuring the men's eventual return.
This primitive root (H5647) means "to work" in any sense, but by implication, "to serve," "to till," or "to enslave." Here, it refers to the Israelites' purpose in departing: "to serve the LORD" (H3068). This word choice underscores the fundamental conflict: Pharaoh demands Israel serve him in bondage, while God demands they be released to serve Him in freedom. The true nature of their "service" is at stake.
This primitive root (H1644) signifies "to drive out from a possession," "to expel forcefully," or "to cast out." It is a strong verb indicating a violent, non-consensual expulsion. The use of this word vividly portrays Pharaoh's rage and frustration at Moses's unwavering stance, signifying that the time for negotiation is over and that the relationship has deteriorated to outright hostility, with Moses and Aaron being forcibly ejected from the royal presence.
Verse Breakdown
"Not so:"
This concise opening, Lo ken (לֹא כֵן) in Hebrew, functions as a powerful and emphatic negation. It is Moses's firm, non-negotiable rejection of Pharaoh's partial offer. It conveys "absolutely not," "not in this manner," or "this is entirely unacceptable," signaling that God's terms are absolute and non-negotiable, leaving no room for further compromise.
"go now ye [that are] men, and serve the LORD; for that ye did desire."
This clause represents Pharaoh's final, desperate attempt at a manipulative compromise. By specifying only "men" (geber, H1397), he aims to retain the women, children, and livestock as collateral, ensuring the men's return and preserving his valuable labor force. The phrase "for that ye did desire" is Pharaoh's sarcastic or manipulative jab, twisting Moses's consistent demand for the entire community's departure into a limited "wish" that he is grudgingly granting. This reveals Pharaoh's continued hardened heart and his unwillingness to acknowledge or submit to Yahweh's comprehensive authority. His offer is a counterfeit freedom, designed to maintain his oppressive grip.
"And they were driven out from Pharaoh's presence."
The Hebrew verb gârash (H1644), translated "driven out," denotes a forceful, angry expulsion rather than a polite dismissal. Pharaoh, enraged by Moses's unwavering refusal to compromise on God's terms, physically ejects Moses and Aaron from his court. This dramatic and hostile exit underscores the profound chasm between Pharaoh's will and God's, signaling that the period of negotiation is definitively over and that divine judgment is now imminent. It also highlights Pharaoh's escalating frustration and his utter inability to control God's messengers.
Literary Devices
The verse effectively employs Dramatic Irony, as Pharaoh believes he is still in control, offering a "compromise" that is utterly unacceptable to God, while the audience knows his resistance will only lead to greater ruin. The Direct Speech of both Pharaoh and Moses heightens the tension, making the confrontation immediate and impactful. The abruptness of "Not so" followed by the forceful "driven out" creates a sense of Climax in this particular negotiation, propelling the narrative towards the next phase of divine judgment. The contrast between Pharaoh's limited, self-serving offer and Moses's uncompromising adherence to God's total demand serves as a powerful Antithesis, emphasizing the irreconcilable nature of their wills.
Theological and Thematic Connections
Exodus 10:11 profoundly illustrates several core theological truths that resonate throughout biblical history and into the New Testament. It underscores God's unwavering demand for complete surrender and devotion, revealing that He does not accept partial obedience or compromised worship. For Israel to truly "serve the LORD," it required the entire community, with all their possessions, to be fully liberated from Egyptian bondage. This holistic demand prefigures the New Covenant call to worship God "in spirit and truth," involving every aspect of one's being. Furthermore, the verse highlights the nature of true freedom, which is not a partial concession granted by an oppressor but a complete release into God's service. Pharaoh's offer was a deceptive form of bondage, designed to keep Israel under his control, contrasting sharply with God's comprehensive deliverance that leads His people into a new life of worship and covenant relationship. Finally, Pharaoh's continued resistance and his attempt to dictate terms demonstrate the escalating hardening of his heart, serving as a stark warning against resisting God's call and offering a parallel to those who refuse to acknowledge God's sovereignty.
Reflection and Application
Exodus 10:11 challenges us to deeply examine the nature of our own obedience and worship. Like Pharaoh, we are often tempted to offer God only a part of ourselves—perhaps our time, our resources, or our talents—while subtly holding back other areas of our lives, such as our ambitions, relationships, or comfort zones. This verse serves as a powerful reminder that genuine spiritual freedom and true service to the Lord demand total surrender. God desires our whole heart, soul, mind, and strength, not merely a convenient or limited form of devotion that fits within our own parameters. Resisting the temptation to compromise our faith with worldly systems, to limit our commitment when God calls for everything, or to negotiate with God's clear commands is a continuous and vital spiritual battle for every believer. Our freedom in Christ is not partial; neither should our response of worship and obedience be.
Questions for Reflection
FAQ
Why did Pharaoh keep offering partial compromises instead of just letting them go?
Pharaoh's repeated partial compromises (e.g., only the men, leave the livestock, worship nearby) were strategic attempts to minimize his economic loss and maintain control over the Israelite workforce. He viewed the Israelites as valuable state property. By holding the women, children, and livestock, he sought to ensure the men's return, preventing a complete loss of his labor force. His immense pride and a heart progressively hardened by God's judgment also prevented him from fully submitting to God's authority until he was utterly broken. This stubborn resistance is a key theme throughout Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12, Exodus 13, Exodus 14.
What was the significance of Pharaoh insisting only the "men" go to worship?
Pharaoh's offer to let only the men go was a calculated, self-serving maneuver. In ancient societies, families and possessions were crucial for a community's survival and identity. By holding the women, children, and livestock, Pharaoh created leverage, guaranteeing the men would return to their families and property, thus ensuring the preservation of his valuable labor force. It also demonstrated his fundamental misunderstanding or deliberate distortion of Israelite worship, which was a communal, family-oriented affair, not just a male ritual. God's command was for all His people to be released to worship Him.
Does the KJV phrase "for that ye did desire" imply Moses was only asking for the men to go?
No, the KJV phrase "for that ye did desire" is Pharaoh's sarcastic, manipulative, or even contemptuous interpretation of Moses's request, not an accurate reflection of Moses's actual desire or God's command. Moses had consistently and unequivocally demanded that the entire community—men, women, children, and all their livestock—depart to worship the Lord (Exodus 10:9). Pharaoh is twisting Moses's words to make it seem like he is granting a limited favor, while still trying to control the situation and avoid full submission to God's will.
Christ-Centered Fulfillment
Exodus 10:11, with its stark refusal of partial obedience and its emphasis on complete liberation for worship, finds profound fulfillment and amplification in the person and work of Jesus Christ. Just as God demanded the complete release of Israel for full and unhindered worship, Christ offers a complete and uncompromised salvation, setting humanity free from a far greater bondage. Pharaoh's offer of partial freedom for Israel mirrors the world's deceptive offers of partial satisfaction or a limited liberation from sin. However, Jesus does not offer a partial rescue or a conditional release. His atoning death on the cross and His glorious resurrection provide a complete and definitive deliverance from the bondage of sin, the curse of the law, and the power of death (Colossians 2:13-15). He does not leave us partially enslaved to our old masters; He sets us entirely free to serve God as new creations. Furthermore, the demand for "all" of Israel to serve the Lord prefigures Jesus's radical call to total discipleship. He summons us to follow Him with our whole being—our heart, soul, mind, and strength (Matthew 22:37). There is no room for partial commitment or divided loyalties in the kingdom of God, as Jesus Himself unequivocally states, "No one can serve two masters" (Matthew 6:24). Our worship and service to Christ must be unreserved, encompassing every aspect of our lives, just as God demanded of Israel. The ultimate purpose of Israel's deliverance was to worship God fully. This finds its ultimate expression in Christ, who teaches that true worship is not confined to a specific place or a partial group, but is "in spirit and truth" (John 4:23-24). Through Christ, all believers, regardless of gender, age, or status, are brought into the new covenant community, empowered by the Holy Spirit to offer their entire lives as a "living sacrifice, holy and pleasing to God—this is your true and proper worship" (Romans 12:1).