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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 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The Lord hardened: See the annotations above, chap. 4. 21, and chap. 7. 3.
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Summary
Exodus 11:10 serves as a critical summation, highlighting that despite Moses and Aaron faithfully performing numerous divine "wonders" before Pharaoh, the Lord sovereignly hardened Pharaoh's heart, ensuring his continued refusal to release the Israelites. This verse profoundly illustrates the interplay between human stubbornness and God's overarching plan, demonstrating His absolute control and unwavering commitment to His covenant purposes, even when faced with powerful human resistance.
Context
Literary Context
Exodus 11:10 functions as a pivotal concluding statement to the first nine plagues and a crucial bridge to the tenth and final plague. Immediately preceding this verse, Exodus 11:9 reiterates God's prior declaration that Pharaoh would not listen, setting the stage for the ultimate display of divine power. The preceding chapters, from Exodus 7 through Exodus 10, meticulously detail the escalating series of judgments upon Egypt, each met with Pharaoh's increasing, yet divinely influenced, obstinacy. Following this verse, Exodus 12 describes the institution of the Passover and the devastating tenth plague—the death of the firstborn—which finally compels Pharaoh to release the Israelites, culminating in their dramatic departure from Egypt.
Historical & Cultural Context
In ancient Egypt, Pharaoh was not merely a king but was revered as a living god, the son of Ra, and the divine embodiment of cosmic order (Ma'at). His word was absolute law, and his will was considered supreme. The "wonders" performed by Moses and Aaron were not simple magical feats but direct, confrontational challenges to Pharaoh's perceived divine authority and to the very pantheon of Egyptian gods. Each plague systematically targeted a specific aspect of Egyptian life and often a corresponding deity, demonstrating the absolute supremacy of Yahweh, the God of Israel, over all creation and all other gods. Pharaoh's hardening of heart, therefore, was not merely personal stubbornness but a cosmic defiance, a direct affront to the one true God, which demanded an equally powerful divine response to uphold God's honor and secure His people's liberation. This context underscores the incredibly high stakes of the confrontation: a battle between the gods, culminating in a dramatic and undeniable display of Yahweh's unparalleled power.
Key Themes
This verse powerfully contributes to several major theological and narrative themes within Exodus and the broader Pentateuch. Foremost is the theme of Divine Sovereignty, illustrating God's absolute control over human will and historical events, even the resistance of the most powerful ruler on earth. It highlights God's Faithfulness to His Covenant Promises, as He acts decisively to liberate His chosen people, Israel, in fulfillment of His promises to Abraham, Isaac, and Jacob (e.g., Genesis 15:13-14). The "wonders" underscore God's Omnipotence and Unique Identity, demonstrating His power over creation, His superiority over all other gods, and His unparalleled ability to judge and to save. Finally, the repeated hardening of Pharaoh's heart serves as a Leitmotif of Resistance and Judgment, emphasizing the consequences of defying God and setting the stage for the ultimate display of God's justice and redemptive power in the Exodus.
Exposition and Analysis
Exodus 11:10 states: "And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land."
Key Word Analysis
This term refers to "a miracle; by implication, a token or omen." In the context of the Exodus, these "wonders" were not mere spectacles but powerful, supernatural signs (often paired with ʼôṯ, "signs") that served to authenticate Moses' divine commission, demonstrate Yahweh's supreme power over nature and the gods of Egypt, and provide undeniable evidence of God's presence and purpose. They were divine demonstrations designed to compel Pharaoh to release Israel and to reveal God's glory to both Egyptians and Israelites.
This primitive root means "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." While other Hebrew words for hardening are used in Exodus (kāḇēḏ - "heavy" or "dull," and qāšâ - "stubborn"), châzaq specifically implies that God strengthened or fortified Pharaoh's existing resolve. This was not God coercing an unwilling heart against its nature, but rather intensifying Pharaoh's inherent stubbornness and pride, allowing his rebellion to fully manifest. This divine action served to prolong the confrontation, thereby maximizing the display of God's power and glory through a series of escalating judgments.
This term refers to "the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything." In ancient Hebrew thought, the heart was considered the seat of one's inner being, encompassing not just emotions but also intellect, will, and moral character. When Pharaoh's heart was "hardened," it signifies a hardening of his entire inner disposition—his will to resist, his refusal to acknowledge God's power, and his determination not to comply with divine commands. This hardening was a deep-seated spiritual and volitional obstinacy.
Verse Breakdown
"And Moses and Aaron did all these wonders before Pharaoh:"
This clause highlights the faithful obedience and instrumental role of God's chosen agents. Moses and Aaron were not acting on their own initiative or power but were conduits through whom God performed miraculous signs and judgments. The phrase "all these wonders" explicitly refers back to the preceding nine plagues, emphasizing the cumulative and undeniable evidence of Yahweh's power that Pharaoh had already witnessed. This sets the stage for the theological assertion that follows.
"and the LORD hardened Pharaoh's heart,"
This is the theological crux of the verse, explicitly attributing divine agency to Pharaoh's continued resistance. While Pharaoh clearly exercised his own will in refusing to release Israel, the text consistently affirms that God was ultimately in control of the situation. God's action here is not to be understood as coercing an innocent party into sin, but rather as intensifying Pharaoh's pre-existing, self-chosen obstinacy. This divine hardening served a specific, redemptive purpose: to ensure that Pharaoh's defiance continued until God's full plan for judgment and deliverance could be executed, leaving no doubt about Yahweh's supreme authority and glory.
"so that he would not let the children of Israel go out of his land."
This final clause states the direct, intended consequence of the hardened heart. Pharaoh's refusal, though his own choice, was part of God's larger design to orchestrate a spectacular and undeniable deliverance for His people. This prolonged resistance allowed for the full sequence of plagues, culminating in the Passover and the dramatic crossing of the Red Sea, ensuring that Israel's liberation would be undeniably attributed to the mighty, outstretched hand of God, thereby glorifying His name among all nations.
Literary Devices
Exodus 11:10 employs a clear cause-and-effect structure, directly linking Moses and Aaron's actions as God's instruments, God's sovereign hardening of Pharaoh's heart, and Pharaoh's subsequent refusal to release Israel. This structure emphasizes divine causality in the unfolding narrative. There is also a strong element of divine irony: Pharaoh's persistent attempts to assert his power and defy God ultimately served to magnify God's power and ensure his own downfall and the glorious liberation of Israel. The repeated motif of Pharaoh's hardened heart throughout the Exodus narrative functions as a leitmotif, emphasizing God's sovereignty over human will and His unwavering determination to fulfill His promises, even through the most formidable human opposition.
Theological and Thematic Connections
Exodus 11:10 powerfully illustrates several core theological truths. Primarily, it speaks to the profound interplay between divine sovereignty and human responsibility. While Pharaoh clearly made choices to resist God, the text consistently affirms that God was ultimately in control, even over Pharaoh's stubbornness. This verse teaches that God's purposes will prevail, even through the most formidable human opposition. It highlights God's justice in judging those who defiantly oppose His will and His faithfulness in delivering His covenant people. The "wonders" demonstrate God's absolute power over all creation and all other gods, revealing His unique identity as the one true God.
This theme of God's sovereign control over human hearts and the fulfillment of His purposes is foundational to the broader biblical narrative. From the very beginning of Moses' commission, God foretold this resistance, stating, "But I will harden his heart, that he shall not let the people go." This shows that Pharaoh's hardening was not an unexpected turn but a crucial part of God's pre-ordained plan. This theological tension between divine sovereignty and human will is explored throughout Scripture, from God's choice of Israel to His work in individual lives.
Reflection and Application
Exodus 11:10 offers profound insights for our lives today, reminding us that God is ultimately in control, even over the most formidable resistance and seemingly insurmountable obstacles.
Questions for Reflection
FAQ
If God hardened Pharaoh's heart, does that mean Pharaoh wasn't truly responsible for his actions?
This is a common and important theological question that highlights the complex interplay between divine sovereignty and human responsibility in Scripture. The biblical text presents both realities without fully resolving the tension. It's crucial to note that several passages indicate that Pharaoh hardened his own heart before God is said to harden it (e.g., Exodus 8:15, Exodus 8:32, Exodus 9:34). God's hardening of Pharaoh's heart, particularly with the Hebrew word chazaq (to strengthen or make firm), is best understood not as God forcing an unwilling person to be evil or to make a choice against their nature. Instead, it implies that God strengthened or intensified Pharaoh's existing, self-chosen stubbornness and pride. Pharaoh was already defiant and resistant to God's commands and the evidence of His power. God's action allowed this pre-existing disposition to fully manifest, ensuring that Pharaoh's rebellion would continue until God's power could be displayed in a more profound and undeniable way, ultimately leading to Israel's glorious deliverance. Therefore, Pharaoh remained fully responsible for his choices and their consequences, even as God sovereignly used and worked through those choices to accomplish His greater redemptive purposes.
Christ-Centered Fulfillment
Exodus 11:10, with its emphasis on divine sovereignty, the hardening of hearts, and the ultimate deliverance of God's people through powerful wonders, finds profound fulfillment and amplification in the person and work of Jesus Christ. Moses was God's chosen deliverer who led Israel out of Egyptian bondage, but Jesus is the ultimate Deliverer, who liberates humanity from the far greater bondage of sin and death. The Exodus, orchestrated by God through Moses and the plagues, serves as a powerful type (a prefiguring pattern) of the greater salvation accomplished by Christ. Just as Pharaoh's hardened heart necessitated a series of divine judgments for Israel's physical liberation, so too does humanity's hardened heart necessitate the ultimate divine act of redemption through Christ's sacrifice for spiritual liberation.
The hardening of Pharaoh's heart by God demonstrates God's absolute sovereignty over all human wills, even those most resistant. This theme finds its ultimate expression in the gospel, where God sovereignly draws individuals to Himself, opening hearts that were once hardened by sin (as affirmed in John 6:44). Conversely, just as Pharaoh's persistent rejection led to divine hardening, those who continually reject Christ and His truth may experience a spiritual hardening, a judicial giving over to their own chosen path, as seen in various New Testament passages (e.g., Romans 1:24-32). The "wonders" performed by Moses were acts of judgment that displayed God's power over the gods of Egypt. In Christ, God's ultimate judgment against sin and evil was executed at the cross, where Jesus triumphed over the powers of darkness (as declared in Colossians 2:15). His resurrection is the ultimate "wonder," demonstrating God's supreme power over death itself, securing the final deliverance for all who believe. The Exodus narrative, culminating in the death of the firstborn and the Passover, points forward to the Lamb of God, Jesus Christ (John 1:29), whose sacrificial death brings salvation and new life to those who trust in Him, enabling a greater "exodus" from the dominion of darkness into the glorious kingdom of light (Colossians 1:13).