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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.
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Summary
Exodus 11:6 delivers a chilling divine prophecy to Pharaoh, foretelling an unparalleled national lament throughout Egypt. This "great cry" is the direct, devastating consequence of the tenth and final plague—the death of the firstborn—a climactic judgment designed by God to break Pharaoh's hardened resistance, demonstrate Yahweh's supreme power, and secure the long-awaited liberation of Israel from centuries of bondage.
Context
Literary Context
This verse serves as the dramatic climax of God's final warning to Pharaoh, delivered through Moses, concerning the tenth and most severe plague. It immediately follows God's explicit declaration in Exodus 11:4-5 that "about midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt shall die." The "great cry" predicted in this verse stands in stark contrast to the divine protection promised to the Israelites in Exodus 11:7, where "not a dog shall growl against any of the people of Israel, from man to beast." This immediate juxtaposition highlights God's clear distinction between His covenant people and their oppressors, setting the irreversible stage for Israel's exodus and the definitive demonstration of Yahweh's sovereignty over all gods and nations. The preceding nine plagues, detailed from Exodus 7 through Exodus 10, progressively escalated in severity, each serving as a warning and a demonstration of God's power, culminating in this final, inescapable judgment.
Historical & Cultural Context
Ancient Egypt was a polytheistic society where Pharaoh was considered a divine king, a son of the sun god Ra, and the embodiment of cosmic order (Ma'at). The plagues were not random acts of destruction but targeted assaults on specific Egyptian deities and their perceived domains, meticulously demonstrating Yahweh's supreme power and exposing the impotence of Egypt's gods. The "great cry" (Hebrew: tsa'aqah gedolah) was a common, profound expression of national grief and mourning in the ancient Near East, often accompanied by public displays of sorrow, wailing, and lamentation. For such a cry to sweep "throughout all the land of Egypt," from the Pharaoh's palace to the humblest slave's dwelling, signifies a judgment that spared no one and struck at the very heart of Egyptian society—the lineage, strength, and future of every household. Pharaoh's persistent "hardening of heart" (a recurring theme from Exodus 7:3 onwards), his defiant refusal to "let my people go" despite repeated divine commands and escalating judgments, made this ultimate, devastating plague necessary to fulfill God's ancient promise to Abraham and deliver His people Israel.
Key Themes
Exodus 11:6 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Sovereignty and Justice, showcasing Yahweh's absolute authority over all creation, including the most powerful earthly empire. The "great cry" is the ultimate manifestation of God's righteous judgment against Pharaoh's stubbornness and Egypt's systemic oppression of His chosen people, demonstrating that God is not indifferent to the suffering of the oppressed but actively intervenes on their behalf. This verse also powerfully underscores God's Faithfulness to His Covenant Promises, as this climactic judgment directly facilitates the liberation of Israel, fulfilling His ancient pledge to Abraham to make him a great nation (Genesis 12:2). Furthermore, it highlights God's ability to Distinguish Between His People and Their Oppressors, offering protection and salvation to the former while bringing decisive judgment upon the latter, a distinction made clear in Exodus 8:22-23 and reinforced throughout the plague narratives.
Exposition and Analysis
Key Word Analysis
Meaning "a shriek; cry(-ing)." This word denotes a loud, desperate outcry of anguish, distress, or lamentation. It is not merely a complaint but a profound, visceral expression of grief and despair, often associated with deep suffering or national calamity, as seen in 1 Samuel 5:10. In Exodus 11:6, it signifies the audible manifestation of the profound and widespread loss that would sweep through every Egyptian household.
Meaning "great (in any sense); hence, older; also insolent." The adjective gâdôwl amplifies the intensity and scope of the "cry," indicating an overwhelming, pervasive, and unprecedented lament. It emphasizes the magnitude of the sorrow, signifying that the wailing would be immense in volume and universal in reach, gripping every segment of Egyptian society.
Meaning "to add or augment (often adverbial, to continue to do a thing); add, again, any more." This word, combined with the negation lôʼ (H3808, "not"), forms the superlative phrase "nor shall be like it any more." It emphasizes the unique and unparalleled nature of this specific plague and the resulting national sorrow, signifying that such a comprehensive and devastating cry of grief would never again be experienced in Egypt's history. It underscores the finality and severity of this particular divine judgment.
Verse Breakdown
"And there shall be a great cry"
This declarative statement, delivered as a prophecy by Moses, announces the inevitable and widespread lamentation that is about to engulf Egypt. The use of "shall be" conveys absolute certainty and divine decree, highlighting the unstoppable nature of God's impending judgment.
"throughout all the land of Egypt"
This phrase emphasizes the universal and inescapable scope of the impending sorrow. No household, no social stratum—from the royal palace to the prison, from the firstborn of Pharaoh to the firstborn of the slave girl, and even the firstborn of livestock—would be exempt from the devastating impact. The judgment is comprehensive, touching every corner and every family within the nation.
"such as there was none like it, nor shall be like it any more"
This powerful superlative statement underscores the unprecedented and singular nature of this particular judgment. It implies that the depth, breadth, and intensity of this national grief would be unmatched in Egypt's history, both past and future. This highlights its unique role as the climactic act of divine justice against Pharaoh's stubbornness and Egypt's prolonged oppression, marking it as a definitive and unforgettable event.
Literary Devices
The verse employs hyperbole and superlative language ("none like it, nor shall be like it any more") to underscore the unparalleled severity and uniqueness of the tenth plague's impact. This rhetorical emphasis serves to magnify the power and decisiveness of God's judgment, ensuring that its significance is not understated and that the resulting national grief is understood as utterly without precedent. The vivid imagery of a "great cry" also functions as a metonymy, where the sound of the lament stands in for the overwhelming grief, devastation, and profound loss itself, allowing the reader to viscerally grasp the magnitude of the catastrophe.
Theological and Thematic Connections
Exodus 11:6 powerfully illustrates several core theological truths. Primarily, it underscores God's absolute sovereignty and His unwavering commitment to divine justice. This "great cry" is the culmination of God's righteous judgment against Pharaoh's persistent defiance and Egypt's systemic oppression of His people. It demonstrates that God is not indifferent to the suffering of the oppressed and will act decisively to deliver them, even if it requires severe measures against their oppressors. The verse also highlights God's faithfulness to His covenant promises, as this judgment directly facilitates the liberation of Israel, fulfilling His ancient pledge to Abraham. Furthermore, it reveals God's ability to distinguish between His people and those who defy Him, offering protection and salvation to the former while bringing judgment upon the latter.
This theme of a "great cry" of judgment and lament echoes throughout the biblical narrative, often associated with ultimate divine reckoning:
Reflection and Application
Exodus 11:6 serves as a profound reminder of the seriousness of God's warnings and the inevitable, often devastating, consequences of persistent defiance against His will. It teaches us that God is not passive in the face of injustice; He hears the cries of the oppressed and acts decisively on their behalf, demonstrating both His power and His righteous character. For believers today, this passage calls us to a deeper understanding of God's nature and our responsibilities in light of it. We are called to heed God's warnings in our own lives, recognizing that spiritual hardening can lead to severe consequences. Furthermore, we are compelled to advocate for justice in our world, to be voices for the voiceless, and to work to alleviate suffering, trusting that God actively champions the cause of the vulnerable and will ultimately bring all injustice to account. Finally, it reminds us of the profound distinction God makes between those who are His and those who are not, urging us to align ourselves with Him through faith, so that we might be found under His protective grace rather than under His righteous judgment.
Questions for Reflection
FAQ
Was this judgment fair, given that many innocent Egyptians would suffer?
This is a common and understandable question that prompts reflection on the nature of divine justice. From a biblical perspective, God's judgments are always just, though His justice may operate on principles beyond our full human comprehension. Pharaoh's persistent hardening of his heart, despite nine prior plagues and numerous warnings, brought this ultimate consequence upon his nation. The firstborn were symbolic of the nation's strength, future, and the very essence of its households. The judgment was not arbitrary but a direct and proportional response to Pharaoh's prolonged oppression of Israel, whom God explicitly called His "firstborn" son in Exodus 4:22-23. While the suffering was immense, it highlighted the extreme severity of defying the Creator of the universe and oppressing His chosen people. God had given ample opportunity for repentance and release, but Pharaoh refused, thereby bringing the consequences upon his entire land.
Does "such as there was none like it, nor shall be like it any more" mean no other great tragedy would ever occur?
This phrase is best understood as a hyperbolic superlative specific to the context of Egypt's history and the nature of this particular plague. It emphasizes that this judgment was uniquely devastating for Egypt, unparalleled in its direct and comprehensive impact on every household, and decisive in securing Israel's freedom. It does not preclude other "great cries" or tragedies in world history (e.g., the global Flood in Genesis 6, Genesis 7, Genesis 8, Genesis 9, the destruction of Jerusalem in Lamentations 2:13, or future eschatological events described in Revelation). Rather, it highlights the singular, climactic nature of this event within the Exodus narrative, marking it as the definitive act that broke Egyptian resistance and unequivocally demonstrated Yahweh's supremacy over all the gods of Egypt.
Christ-Centered Fulfillment
Exodus 11:6, with its prophecy of an unparalleled "great cry" of judgment and its ultimate outcome of deliverance, finds profound Christ-centered fulfillment in several ways, revealing God's consistent plan for salvation. The tenth plague, culminating in the "great cry" throughout Egypt, is a powerful type of God's ultimate judgment against sin and rebellion; while it brought physical death to Egypt's firstborn, it foreshadows the spiritual death and eternal judgment that awaits all who remain in defiance of God. Yet, Jesus Christ, as the ultimate "firstborn over all creation" (Colossians 1:15), experienced the ultimate "cry" of abandonment and suffering on the cross (Matthew 27:46) to bear the judgment for humanity's sin. Through His sacrificial death, He secured the ultimate deliverance for all who believe, freeing them not from physical slavery, but from the spiritual bondage of sin and death (Romans 6:23). Furthermore, the "great cry" was averted for Israel through the blood of the Passover lamb applied to their doorposts (Exodus 12:7), pointing directly to Jesus Christ, the "Lamb of God who takes away the sin of the world" (John 1:29). His shed blood on the cross is the ultimate sign that causes God's wrath to "pass over" those who are covered by His sacrifice, ensuring that they will not experience the "great cry" of eternal judgment. Just as God made a clear distinction between the Egyptians and the Israelites, Christ's work establishes the ultimate distinction between those who are "in Christ" and those who are not, so that while the world faces a future "great cry" of judgment at Christ's return (Revelation 6:15-17), those who have trusted in Him will experience ultimate deliverance and eternal life, forever free from the cry of despair.