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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 11:8 records Moses' final, prophetic confrontation with Pharaoh, declaring a dramatic reversal of power where the Egyptian king's own officials will humbly plead for Israel's immediate departure. This pivotal verse culminates with Moses' departure from Pharaoh's presence in a state of "great anger," signifying a righteous indignation that mirrors God's unwavering resolve to judge unrepentant defiance and decisively deliver His people.
Context
Literary Context
This verse serves as the climactic conclusion to Moses' final direct interaction with Pharaoh, immediately following God's detailed announcement of the tenth and most devastating plague—the death of the firstborn throughout Egypt (Exodus 11:4-7). Pharaoh has repeatedly hardened his heart through nine prior plagues, stubbornly refusing to release the Israelites. Moses' words in this verse are not a negotiation but a divinely inspired ultimatum, marking the point of no return. The narrative then swiftly transitions to the elaborate preparations for the Passover and the swift, terrifying execution of the final judgment, leading to Israel's exodus (Exodus 12:1-30). This verse thus functions as a critical bridge, sealing Pharaoh's fate and setting the stage for the ultimate demonstration of God's power.
Historical & Cultural Context
In the ancient Near East, the act of "bowing down" (Hebrew: shachah) was a profound gesture of submission, reverence, or even worship, typically performed before a superior, a king, or a deity. For the high-ranking servants of Pharaoh—who was considered a god-king in Egyptian theology—to "come down" from their positions and prostrate themselves before Moses, a former shepherd and representative of an enslaved people, would have been an utterly unthinkable and deeply humiliating act. This prophesied act underscores the complete subversion of the established power hierarchy and the utter defeat of Egyptian might. Pharaoh's "great anger" is not merely human frustration but resonates with the concept of divine wrath, a righteous indignation understood in ancient cultures as a manifestation of a deity's displeasure against unrepentant sin and rebellion, often expressed through human agents.
Key Themes
Exodus 11:8 powerfully contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It highlights God's absolute sovereignty over all earthly rulers and political powers, demonstrating that even the most formidable human will is ultimately subject to divine decree. The verse also underscores the theme of divine judgment against unrepentant sin and oppression, illustrating that persistent defiance of God's commands leads to increasingly severe consequences and inevitable defeat. Furthermore, it foreshadows God's vindication and deliverance of His chosen people, proving His faithfulness to His covenant promises. The tension between Pharaoh's hardening heart and God's hardening of Pharaoh's heart, a theme introduced earlier in the narrative (e.g., Exodus 4:21), reaches its zenith here, culminating in the final, decisive act of liberation.
Exposition and Analysis
Key Word Analysis
This term (H5650) refers to a bondman, a servant, or one in bondage. In this context, it specifically denotes Pharaoh's high-ranking officials and courtiers. The prophecy that these servants, accustomed to power and privilege, would "come down" and "bow down" to Moses highlights the profound humiliation and reversal of status that God's judgment would bring upon the Egyptian hierarchy. It underscores the complete subversion of human authority before divine power.
The verb (H7812) signifies prostration, an act of deep reverence, submission, or worship. Its usage here is highly significant, emphasizing the extreme humiliation of Pharaoh's officials. They would be reduced to begging Moses, a former slave, to leave, a stark contrast to the customary practice of subjects bowing before their king. This act vividly portrays the absolute triumph of God's will over Pharaoh's stubbornness and the complete breakdown of Egyptian pride and power.
The combination of chŏrîy (meaning "burning" or "fierce heat") and ʼaph (referring to the nose/nostril, from which breath is expelled in passion, thus "ire" or "wrath") denotes an intense, profound, and righteous indignation. This is not a petty human outburst from Moses but a holy wrath, reflecting God's own profound displeasure with Pharaoh's unyielding heart, his cruel oppression of Israel, and his repeated defiance of divine commands. Moses' anger is justified by the profound injustice and spiritual rebellion he has witnessed, aligning his emotion with God's divine judgment.
Verse Breakdown
"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 follow thee:"
This opening clause is Moses' prophetic declaration, a direct and audacious challenge to Pharaoh's authority. It foretells that the very officials who serve Pharaoh, those who have likely scorned Moses and Israel, will be compelled by the impending, unbearable judgment to humble themselves before Moses. Their desperate plea, "Get thee out," signifies their overwhelming desire for the plagues to cease, even if it means losing their enslaved workforce. This highlights the complete breakdown of Pharaoh's control and the overwhelming, irresistible power of God's judgment.
"and after that I will go out."
Moses asserts his agency and God's ultimate sovereignty. He is not being expelled by Pharaoh's decree or fleeing in fear. Instead, he declares that he will depart on his own terms, and more importantly, on God's terms, only after the prophecy of the servants' supplication has been fulfilled. This emphasizes that Israel's departure is not a desperate escape but a divinely orchestrated exodus, executed according to God's precise timing and plan.
"And he went out from Pharaoh in a great anger."
This final clause describes Moses' emotional state as he leaves Pharaoh's presence for the very last time. His "great anger" is a righteous indignation, born of witnessing Pharaoh's persistent rebellion against the Almighty, the prolonged suffering of his people, and the repeated rejection of divine commands. It is an anger that mirrors God's own holy wrath against sin, injustice, and defiance, signaling the immediate imminence of the final, decisive, and irreversible judgment upon Egypt.
Literary Devices
Exodus 11:8 is rich with dramatic irony and the literary device of reversal of fortunes. Pharaoh, who has wielded absolute power and treated Moses and the Israelites with contempt, is about to witness his own highest officials begging his former slave to depart. The prophetic declaration by Moses serves as a final, unheeded warning, intensifying the narrative tension and building anticipation for the climax of the tenth plague. The phrase "great anger" functions as a powerful symbol of divine wrath and the impending, unavoidable judgment that Pharaoh's stubbornness has brought upon his nation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's absolute sovereignty over all earthly powers. Even the most defiant and seemingly invincible ruler, Pharaoh, is ultimately a pawn in God's grand design, subject to His will and purposes. It demonstrates that God's prophecies are not mere threats but unwavering declarations that will inevitably be fulfilled, showcasing His faithfulness and omnipotence. The profound humiliation of Pharaoh's servants underscores God's ability to completely reverse fortunes, bringing down the proud and exalting the humble, vindicating His people against their oppressors. The theme of divine judgment against unrepentant sin is central, showing that persistent rebellion against God's clear commands leads to increasingly severe consequences and ultimate, devastating defeat. Moses' righteous anger reflects God's own holy displeasure with injustice and defiance, serving as a conduit for divine wrath.
Reflection and Application
Exodus 11:8 offers profound and enduring lessons for contemporary believers. It provides immense comfort and encouragement by assuring us that God's ultimate purposes cannot be thwarted by human defiance, no matter how powerful, stubborn, or oppressive the opposition may appear. This truth empowers us to trust in God's sovereign plan even when facing seemingly insurmountable obstacles or systemic injustices. Conversely, the verse serves as a stark warning about the inevitable consequences of persistent rebellion against God's will; stubbornness and pride ultimately lead to humiliation, defeat, and severe judgment. Furthermore, Moses' "great anger" teaches us a crucial distinction: not all anger is sinful. There is a legitimate and necessary place for righteous indignation against injustice, oppression, and defiance of God's truth. Such anger, when rooted in God's heart and aligned with His justice, can be a powerful catalyst for seeking righteousness and advocating for what is right, without devolving into sinful rage or bitterness (Ephesians 4:26). We are called to discern when our emotions align with God's character and to act justly.
Questions for Reflection
FAQ
Was Moses' anger in this verse sinful?
No, Moses' anger here, described as "great anger" (Hebrew: chŏrîy_ _ʼaph), signifies a righteous indignation. It was not a petty, selfish, or uncontrolled outburst, but a deep, justified displeasure reflecting God's own holy wrath against Pharaoh's persistent rebellion, cruelty towards Israel, and defiance of divine commands. This is an example of anger that is aligned with God's justice and serves as a prophetic indicator of impending judgment, rather than a personal failing on Moses' part.
Did Pharaoh's servants actually bow down to Moses as prophesied?
While the narrative in Exodus 12:31 describes Pharaoh summoning Moses and Aaron and urging them to leave, it does not explicitly state that his servants literally prostrated themselves before Moses. However, the prophecy in Exodus 11:8 is a divine declaration of what would happen, emphasizing the complete reversal of power and the utter humiliation of the Egyptian court. The spirit of the prophecy is undeniably fulfilled in the subsequent events, where the Egyptians, including Pharaoh's officials, were so desperate for the Israelites to leave that they urged them out with haste and even gave them valuable articles (Exodus 12:33). This desperate plea, born of overwhelming divine judgment, represents the ultimate submission and humiliation, even if not every servant performed a literal prostration.
Why did God allow Pharaoh to harden his heart so many times?
The biblical text indicates a complex, dual process: Pharaoh repeatedly hardened his own heart (e.g., Exodus 8:15), and God also hardened Pharaoh's heart (e.g., Exodus 9:12). This served several profound theological purposes. Firstly, it was to demonstrate God's absolute power and sovereignty over all earthly rulers and false gods, proving that the God of Israel is the one true God. Secondly, it was to display His glory and mighty acts to both Israel and Egypt, ensuring that His name would be proclaimed throughout the earth (Exodus 9:16). Thirdly, it provided a clear and undeniable example of the severe consequences of resisting divine will, offering a stark lesson for all generations. This prolonged resistance allowed for the full scope of God's judgments to be revealed, leading to a more profound, undeniable, and miraculous deliverance for Israel.
Christ-Centered Fulfillment
Exodus 11:8, with its portrayal of a divinely appointed deliverer confronting a defiant ruler and securing the release of God's people through decisive judgment, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. Moses, in his role as a type of Christ, stands before Pharaoh, but Jesus is the greater Moses, the definitive and ultimate Deliverer. Just as Moses' departure in "great anger" signaled impending, devastating judgment on Egypt for its sin and oppression, Jesus' righteous anger was consistently directed at sin, hypocrisy, spiritual blindness, and the demonic powers that enslave humanity (e.g., His authoritative cleansing of the temple in Matthew 21:12).
The prophesied humiliation of Pharaoh's servants, bowing before Moses in desperate submission, powerfully foreshadows the ultimate and universal submission of all earthly and spiritual powers before Christ. Through His sacrificial death on the cross and His glorious resurrection, Jesus triumphed decisively over Satan, sin, and death—the ultimate oppressive "Pharaohs" that hold humanity captive. His victory means that those who once served these dark powers are now called to bow the knee to Him, acknowledging His supreme authority and Lordship (Philippians 2:9). The Exodus, initiated by God's judgment and Moses' leadership, is a magnificent shadow of the greater spiritual exodus from sin's bondage that Christ accomplishes for all who believe, leading them into true freedom, reconciliation with God, and the promised inheritance of eternal life (Colossians 1:13).