TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 12:29–36. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. The Egyptians' sons, even their first-born, slain, Exo 12:29, Exo 12:30. If Pharaoh would have taken the warning which was given him of this plague, and would thereupon have released Israel, what a great many dear and valuable lives might have been preserved! But see what obstinate infidelity brings upon men. Observe, 1. The time when this blow was given: It was at midnight, which added to the terror of it. The three preceding nights were made dreadful by the additional plague of darkness, which might be felt, and doubtless disturbed their repose; and now, when they hoped for one quiet night's rest, at midnight was the alarm given. When the destroying angel drew his sword against Jerusalem, it was in the day-time (Sa2 24:15), which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Psa 91:6. Shortly there will be an alarming cry at midnight, Behold, the bridegroom cometh. 2. On whom the plague fastened - on their first-born, the joy and hope of their respective families. They had slain the Hebrews' children, and now God slew theirs. Thus he visits the iniquity of the fathers upon the children; and he is not unrighteous who taketh vengeance. 3. How far it reached - from the throne to the dungeon. Prince and peasant stand upon the same level before God's judgments, for there is no respect of persons with him; see Job 34:29, Job 34:20. Now the slain of the Lord were many; multitudes, multitudes, fall in this valley of decision, when the controversy between God and Pharaoh was to be determined. 4. What an outcry was made upon it: There was a great cry in Egypt, universal lamentation for their only son (with many), and with all for their first-born. If any be suddenly taken ill in the night, we are wont to call up neighbours; but the Egyptians could have no help, no comfort, from their neighbours, all being involved in the same calamity. Let us learn hence, (1.) To tremble before God, and to be afraid of his judgments, Psa 119:120. Who is able to stand before him, or dares resist him? (2.) To be thankful to God for the daily preservation of ourselves and our families: lying so much exposed, we have reason to say, "It is of the Lord's mercies that we are not consumed."
II.God's sons, even his first-born, released; this judgment conquered Pharaoh, and obliged him to surrender at discretion, without capitulating. Men had better come up to God's terms at first, for he will never come down to theirs, let them object as long as they will. Now Pharaoh's pride is abased, and he yields to all that Moses had insisted on: Serve the Lord as you have said (Exo 12:31), and take your flocks as you have said, Exo 12:32. Note, God's word will stand, and we shall get nothing by disputing it, or delaying to submit to it. Hitherto the Israelites were not permitted to depart, but now things had come to the last extremity, in consequence of which,
1.They are commanded to depart: Rise up, and get you forth, Exo 12:31. Pharaoh had told Moses he should see his face no more; but now he sent for him. Those will seek God early in their distress who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed any longer, he himself should fall next; and that he sent them out, not as men hated (as the pagan historians have represented this matter), but as men feared, is plainly discovered by his humble request to them (Exo 12:32): "Bless me also; let me have your prayers, that I may not be plagued for what is past, when you are gone." Note, Those that are enemies to God's church are enemies to themselves, and, sooner or later, they will be made to see it.
2.They are hired to depart by the Egyptians; they cried out (Exo 12:33), We be all dead men. Note, When death comes into our houses, it is seasonable for us to think of our own mortality. Are our relations dead? It is easy to infer thence that we are dying, and, in effect, already dead men. Upon this consideration they were urgent with the Israelites to be gone, which gave great advantage to the Israelites in borrowing their jewels, Exo 12:35, Exo 12:36. When the Egyptians urged them to be gone, it was easy for the to say that the Egyptians had kept them poor, that they could not undertake such a journey with empty purses, but, that, if they would give them wherewithal to bear their charges, they would be gone. And this the divine Providence designed in suffering things to come to this extremity, that they, becoming formidable to the Egyptians, might have what they would, for asking; the Lord also, by the influence he has on the minds of people, inclined the hearts of the Egyptians to furnish them with what they desired, they probably intending thereby to make atonement, that the plagues might be stayed, as the Philistines, when they returned the ark, sent a present with it for a trespass-offering, having an eye to this precedent, Sa1 6:3, Sa1 6:6. The Israelites might receive and keep what they thus borrowed, or rather required, of the Egyptians,
(1.)As justly as servants receive wages from their masters for work done, and sue for it if it be detained.
(2.)As justly as conquerors take the spoils of their enemies whom they have subdued; Pharaoh was in rebellion against the God of the Hebrews, by which all that he had was forfeited.
(3.)As justly as subjects receive the estates granted to them by their prince. God is the sovereign proprietor of the earth, and the fulness thereof; and, if he take from one and give to another, who may say unto him, What doest thou? It was by God's special order and appointment that the Israelites did what they did, which was sufficient to justify them, and bear them out; but what they did will by no means authorize others (who cannot pretend to any such warrant) to do the same. Let us remember,
[1.]That the King of kings can do no wrong.
[2.]That he will do right to those whom men injure, Psa 146:7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Pro 13:22; Job 27:16, Job 27:17.
Continue studying Exodus 12:31 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Exodus 12:31 captures the dramatic and definitive moment of Israel's liberation, as Pharaoh, utterly broken by the devastating tenth plague, urgently summons Moses and Aaron by night. His command for the immediate departure of all Israelites—men, women, and children—signifies his complete capitulation to Yahweh's power and the fulfillment of God's long-standing promise to deliver His people for the purpose of worship. This verse stands as the climax of the plagues, marking the irreversible turning point from centuries of bondage to the dawn of national freedom.
Context
Literary Context
This pivotal verse immediately follows the catastrophic tenth and final plague, the death of the firstborn throughout Egypt. After nine prior plagues and Pharaoh's persistent defiance and hardening of heart, this ultimate judgment shatters his resistance. The urgency conveyed by "by night" underscores the immediate and overwhelming impact of God's judgment, leaving no room for further negotiation or delay. The narrative then swiftly moves to describe the Israelites' rapid departure, laden with Egyptian wealth, as God had promised, setting the stage for their journey through the wilderness. This verse is the direct answer to God's initial command to Moses to "let my people go, that they may serve me" (Exodus 7:16).
Historical & Cultural Context
In ancient Egypt, the pharaoh was revered as a divine king, the living embodiment of Horus, and the supreme ruler whose word was absolute law. Pharaoh's stubborn refusal to release Israel was not merely a political stance but a profound theological challenge to Yahweh's sovereignty, as he famously declared, "Who is the LORD, that I should obey his voice to let Israel go?" (Exodus 5:2). The plagues, therefore, were not random natural disasters but a series of targeted divine judgments against the specific gods of Egypt, demonstrating Yahweh's absolute supremacy. The culmination in the Passover, which involved the death of the firstborn, directly challenged the pharaoh's own divine status and his heir's presumed immortality. Pharaoh's desperate command for Israel to leave, particularly the phrase "from among my people," highlights the profound societal disruption and the complete reversal of his imperial will, acknowledging a power far greater than his own, even if begrudgingly.
Key Themes
Exodus 12:31 profoundly contributes to several major themes within the book of Exodus and the broader Pentateuch. Firstly, it powerfully illustrates God's absolute sovereignty and faithfulness to His covenant promises, particularly those made to Abraham, Isaac, and Jacob regarding their descendants becoming a great nation and inheriting a land (Genesis 15:13-14). Secondly, it highlights divine judgment as a means of deliverance, showing that God's justice is not merely punitive but redemptive, clearing the way for His people's freedom and the fulfillment of His will. Thirdly, the verse underscores the theme of freedom for the purpose of worship and service. Israel's liberation was not an end in itself, but a means to enter into a covenant relationship with Yahweh and serve Him in the wilderness, as repeatedly stated by God to Moses (Exodus 3:12). This sets the stage for the giving of the Law and the establishment of Israel as God's chosen nation.
Exposition and Analysis
Exodus 12:31 captures the definitive moment of Israel's liberation, driven by Pharaoh's desperate command, a direct consequence of God's final, devastating judgment.
Key Word Analysis
From a primitive root meaning "to call out to" or "address by name," used in a wide variety of applications including to "bewray (self)," "call (for, forth, self, upon)," "cry (unto)," "invite," "mention," "name," "preach," "proclaim," "publish," and "read." Here, it signifies Pharaoh's urgent, desperate summons, not a polite invitation, but a command born of overwhelming duress.
Properly meaning "a twist (away of the light)," referring to the time of darkness. Figuratively, it can also denote "adversity." The timing "by night" emphasizes the immediate, chaotic, and desperate nature of Pharaoh's summons, occurring in the wake of the darkest hour for Egypt, literally and figuratively. It signifies the profound shift from Pharaoh's control to God's decisive action.
A primitive root meaning "to work (in any sense)," by implication "to serve," "till," or (causatively) "enslave." It encompasses concepts like "keep in bondage," "do," "execute," "labour," and "worshipper." In this context, Pharaoh's reluctant command for Israel to "serve the LORD" acknowledges the very purpose Moses had declared from the beginning, recognizing that Israel's departure is for the purpose of worship, a service to Yahweh that he had previously denied.
A primitive root meaning "to arrange," but used figuratively (of words) "to speak." It can also mean "answer," "appoint," "bid," "command," "commune," "declare," "name," "promise," "pronounce," "rehearse," "tell," and "utter." Pharaoh's phrase "as ye have said" is a grudging admission that Israel's stated purpose for leaving—to worship Yahweh—was genuine and had now been forcefully validated by divine intervention.
Verse Breakdown
"And he called for Moses and Aaron by night,"
This clause immediately establishes the dramatic context. Pharaoh's summons is not a planned diplomatic meeting but an urgent, panicked reaction to the devastating tenth plague. The timing "by night" underscores the immediacy and desperation of his situation, as the cries of death filled Egypt.
"and said, Rise up, and get you forth from among my people, both ye and the children of Israel;"
Pharaoh's words are a series of forceful imperatives ("Rise up," "get you forth"). This is not permission but an expulsion, a complete reversal of his previous stance. The inclusion of "both ye and the children of Israel" signifies an unconditional release of the entire nation, encompassing every man, woman, and child, a stark contrast to his earlier attempts to negotiate partial departures or leave certain groups behind (e.g., Exodus 8:25-28). This demonstrates the absolute triumph of God's will over Pharaoh's hardened heart.
"and go, serve the LORD, as ye have said."
This final clause is Pharaoh's reluctant but explicit acknowledgment of the very purpose Moses had declared from the beginning. The command to "serve the LORD" echoes God's initial instructions to Moses (e.g., Exodus 3:12). Pharaoh's grudging admission, "as ye have said," confirms that he finally understands that Israel's departure is not a political maneuver but a divine imperative for worship, forced upon him by the God of Israel. This marks the culmination of the divine struggle, where God's stated purpose for His people is finally realized through the humbling of the most powerful ruler on earth.
Literary Devices
Exodus 12:31 is rich with Dramatic Irony, as Pharaoh, who once defiantly asked, "Who is the LORD, that I should obey his voice to let Israel go?" (Exodus 5:2), is now the one issuing the command to "go, serve the LORD." This reversal highlights the complete subjugation of his will to Yahweh's. The verse also employs a series of Imperative Verbs ("Rise up," "get you forth," "go," "serve"), which underscore the urgency, force, and immediacy of Pharaoh's command, reflecting his panicked state and the irreversible nature of Israel's departure. The phrase "by night" functions as a Symbolic Setting, emphasizing not only the literal timing but also the darkness of judgment that has fallen upon Egypt and the sudden, overwhelming nature of their defeat. This verse serves as the Climax of the plague narrative, representing the ultimate victory of God over Egypt and the definitive turning point for Israel.
Theological and Thematic Connections
Exodus 12:31 powerfully illustrates several core theological truths that resonate throughout biblical revelation. It demonstrates God's absolute sovereignty over all human rulers and nations, proving that no earthly power can ultimately thwart His divine purposes. Despite Pharaoh's prolonged and defiant resistance, God's plan for Israel's deliverance could not be stopped; His faithfulness to His covenant promises prevailed, showcasing His power to bring about His will through decisive judgment. This judgment, while severe, was redemptive in its outcome, clearing the way for His people's freedom and the establishment of their unique relationship with Him. The ultimate reason for Israel's liberation was not merely freedom from oppression, but freedom for a higher purpose: to "serve the LORD," emphasizing that true deliverance always leads to devoted worship and obedience to God.
Reflection and Application
Exodus 12:31 offers profound lessons for believers today, reminding us of God's unwavering power, His perfect timing, and the ultimate purpose of our freedom in Christ. Just as God's plan for Israel's deliverance was unstoppable, we can trust that God's purposes for our lives and for the world will ultimately prevail, even in the face of formidable opposition, seemingly insurmountable obstacles, or prolonged periods of waiting. Our struggles are never beyond His control or outside His sovereign plan. Furthermore, the primary reason for Israel's liberation was to "serve the LORD," which challenges us to consider the profound purpose of our own spiritual freedom in Christ. Are we using our liberty to pursue self-interest, or are we actively living lives of worship, obedience, and dedicated service to God, reflecting His character and advancing His kingdom? This verse also encourages patience and unwavering trust in God's perfect timing; while Israel's bondage seemed endless, God's deliverance came at the precise, divinely appointed moment, bringing about a complete and irreversible change that transformed their destiny forever.
Questions for Reflection
FAQ
Why did Pharaoh suddenly change his mind after so much resistance?
Pharaoh's change of heart was not a genuine repentance or a willing conversion but a forced capitulation born out of overwhelming and personal devastation. The death of his own firstborn, the heir to his throne, combined with the death of every firstborn in Egypt, broke his will completely. This was God's final, decisive act of judgment, demonstrating His absolute power over all human authority, the gods of Egypt, and even the natural order. Pharaoh's command was a desperate, panicked reaction to an unbearable loss, not a newfound faith in Yahweh.
Does "by night" have any special significance beyond urgency?
Yes, the phrase "by night" carries significant weight beyond merely indicating urgency. It emphasizes the immediate, desperate, and chaotic nature of Pharaoh's command, occurring in the dead of night when the cries of anguish were loudest throughout Egypt. More profoundly, it connects directly to the timing of the Passover itself, which was observed and completed at night (Exodus 12:8). This specific night became known as "a night of solemn observance to the LORD" for all generations of Israelites, marking the dramatic, divinely orchestrated turning point from centuries of slavery to the dawn of national freedom and the beginning of their journey as God's covenant people.
Was Pharaoh truly converted or did he just give in?
Pharaoh's actions and subsequent behavior clearly indicate forced submission rather than genuine conversion or repentance. While he commanded Israel to "serve the LORD," this was an admission of defeat and a desperate attempt to stop the plagues, not an embrace of Yahweh as his God. His heart remained hardened, as evidenced by his immediate regret and subsequent pursuit of Israel to bring them back into bondage, which ultimately led to his destruction at the Red Sea (Exodus 14). His "permission" to leave was born of fear and desperation, not faith or a desire to truly worship the God of Israel.
Christ-Centered Fulfillment
Exodus 12:31, marking Israel's dramatic exodus from Egyptian bondage, serves as a profound Old Testament type and shadow of the greater spiritual exodus accomplished by Jesus Christ. Just as Israel was delivered from physical slavery and the oppressive rule of Pharaoh, believers are delivered from the spiritual slavery of sin and the dominion of Satan through Christ's redemptive work. The "going forth" from Egypt foreshadows our "going forth" from the kingdom of darkness into the glorious kingdom of God's beloved Son (Colossians 1:13-14). The ultimate reason for Israel's freedom was the shed blood of the Passover lamb, which averted God's judgment. In the New Testament, Jesus Christ is revealed as the true "Passover Lamb" (1 Corinthians 5:7), whose sacrificial death on the cross delivers us from the judgment of sin and grants us eternal freedom. His precious blood is the sign that causes God's wrath to "pass over" us, securing our redemption (1 Peter 1:18-19). Furthermore, Israel was freed to "serve the LORD" in the wilderness; similarly, Christ's deliverance frees us not for licentiousness, but to live lives of devoted worship and obedient service to the living God. We are redeemed from a futile way of life to serve Him with a cleansed conscience (Hebrews 9:14). The forced submission of Pharaoh in this verse powerfully points to the ultimate triumph of Christ over all hostile powers, enabling His people to truly worship and obey God without hindrance, now and forever.