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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 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.
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Summary
Exodus 12:33 powerfully depicts the Egyptians' desperate reaction following the devastating tenth plague, the death of the firstborn, as they urgently compelled the Israelites to depart their land in haste. This verse underscores the overwhelming power of God's judgment, the complete reversal of power dynamics, and the definitive moment of Israel's liberation from centuries of bondage, fulfilling God's ancient promises.
Context
Literary Context
This verse immediately follows the climactic tenth plague, where the firstborn of Egypt, from Pharaoh's heir to the captive in the dungeon, and even the firstborn of livestock, died. The preceding verses detail the institution of the Passover, a ritual commemoration of God "passing over" the homes of the Israelites marked by the blood of a lamb. Pharaoh, after repeatedly hardening his heart against Moses and Aaron's pleas (e.g., Exodus 9:12), has just suffered the ultimate blow. Exodus 12:33 marks the immediate, desperate response of the Egyptians who, in their terror, now actively push Israel out, setting the stage for the Exodus journey.
Historical & Cultural Context
Ancient Egypt was a powerful, self-sufficient empire, deeply entrenched in its polytheistic beliefs, with Pharaoh considered a divine king. The plagues, particularly the death of the firstborn, were not merely natural disasters but direct assaults on Egyptian deities and the very fabric of their societal and cosmic order. The "death of the firstborn" was a blow to the future, the inheritance, and the very essence of life, striking at the heart of Egyptian identity and their gods' perceived power. The concept of "honor and shame" is crucial here: Pharaoh and Egypt had been publicly shamed and humiliated by Yahweh, whose power was now undeniably superior to all their gods. The Egyptians' urgency reflects a profound shift from a position of dominance to utter terror, fearing continued divine wrath if Israel remained.
Key Themes
Exodus 12:33 contributes to several key themes woven throughout the book of Exodus and the broader Pentateuch. It powerfully illustrates the theme of divine sovereignty and power, demonstrating God's ability to overcome even the most stubborn human resistance and fulfill His purposes. It highlights the consequences of rebellion against God, as Egypt suffers devastating judgment for its prolonged oppression of God's chosen people. Furthermore, it marks the definitive moment of God's faithfulness to His covenant promises to Abraham regarding the liberation of his descendants from bondage (as seen in Genesis 15:13-14). The verse also underscores the theme of redemption and liberation, as God delivers His people through a display of overwhelming power, leading them out of slavery into freedom, a journey that will culminate in the giving of the Law and the establishment of Israel as God's nation at Mount Sinai.
Exposition and Analysis
Exodus 12:33 describes the dramatic turning point in the Israelite liberation, driven by Egyptian desperation: "And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We [be] all dead [men]."
Key Word Analysis
This Hebrew word (H2388) means "to fasten upon," "to seize," "to be strong," or "to compel." Here, it signifies a forceful, intense insistence. It's not merely a request but an active, compelling pressure exerted by the Egyptians. This is a powerful reversal from Pharaoh's previous "hardening" (also related to châzaq in some contexts) of his heart against letting Israel go; now, the Egyptians themselves are "strengthened" in their resolve to expel Israel.
This term (H4116) means "to hurry," "to flow easily" (implying promptness), or "to be fearful." It denotes a hurried, agitated, or even terrified departure. It implies a sense of urgency born of fear and alarm. The Egyptians wanted the Israelites gone immediately, without delay, fearing further calamity. This haste also dictates how Israel prepares for their journey, as seen in the command to eat the Passover meal with "loins girded, sandals on your feet, and your staff in your hand" (Exodus 12:11).
This primitive root (H4191) means "to die" (literally or figuratively) or "to kill." In the phrase "We be all dead men," it conveys the Egyptians' profound terror and sense of impending national doom. They perceived God's judgment as an ongoing threat that would annihilate them if the Israelites remained. It's not just a fear of individual death but a recognition that their entire society was under a divine death sentence.
Verse Breakdown
"And the Egyptians were urgent upon the people,"
This opening clause immediately establishes the new dynamic. The oppressors are now the ones pleading and compelling. The "Egyptians" here refers to the populace, not just Pharaoh, indicating a widespread panic and recognition of God's power. Their urgency is a direct result of the devastating tenth plague.
"that they might send them out of the land in haste;"
The Egyptians' motivation is clear: to rid themselves of the Israelites as quickly as possible. The verb "send" (H7971, shâlach) is the very word Moses had used repeatedly when demanding Pharaoh "Let my people go!" Now, the Egyptians are doing the "sending" themselves, fulfilling God's command through their own fear and desperation.
"for they said, We [be] all dead [men]."
This provides the terrifying rationale for their urgency. Their collective cry reveals a deep-seated fear of continued divine judgment, believing that their very existence was at stake if Israel remained in their midst. This starkly contrasts Pharaoh's earlier stubbornness and denial of Yahweh's power. It is a hyperbolic expression of utter despair and terror.
Literary Devices
The verse employs hyperbole in the phrase "We [be] all dead [men]" to emphasize the extreme fear and desperation of the Egyptians. This exaggerated statement vividly conveys their profound sense of impending national doom and the overwhelming impact of God's judgment. It also presents a dramatic reversal of roles: the enslaved are now being expelled by their former masters, and the stubborn oppressors are now pleading with terror. This reversal highlights God's absolute sovereignty and His ability to turn the hearts of even His enemies, demonstrating that His will cannot be thwarted.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:33 powerfully illustrates several core theological truths. Primarily, it showcases God's absolute sovereignty and irresistible power over nations and human will. The Egyptians, who had stubbornly resisted God's commands for so long, are now compelled by divine judgment to fulfill His purpose. This demonstrates that no human resistance can ultimately thwart God's plan. Secondly, it highlights the consequences of resisting God's will and oppressing His people. The severe judgment on Egypt serves as a stark warning against defying the Creator.
Reflection and Application
Exodus 12:33 offers timeless lessons for believers today. It reminds us that God's power is supreme, capable of breaking through the most stubborn resistance and turning seemingly insurmountable obstacles into pathways for His purposes. When we face situations where powerful forces seem to oppose God's will or our own liberation, this verse assures us that God can intervene decisively, even changing the hearts of our adversaries. It also challenges us to consider our own "haste" in obedience. Just as Israel was compelled to leave in haste, sometimes God calls us to make swift, decisive breaks from familiar comforts, sinful patterns, or limiting circumstances to step into His promised freedom and purpose. Trusting God's timing and provision, even when the path ahead is uncertain, is a crucial aspect of faith, mirroring Israel's sudden, divinely orchestrated departure.
Questions for Reflection
FAQ
Why did the Egyptians suddenly change their minds after so many plagues?
The death of the firstborn was the ultimate, undeniable demonstration of Yahweh's power and judgment, striking at the very core of Egyptian society and their gods. Unlike previous plagues which Pharaoh could rationalize or endure, this one was universal, deeply personal, and irreversible, leaving no doubt about the divine hand behind it. Their change of mind was born of profound terror and a desperate desire to avoid further annihilation, as they feared continued divine wrath if the Israelites remained.
Does "We [be] all dead [men]" imply that every Egyptian would literally die if the Israelites stayed?
This phrase is a hyperbole, a figure of speech used to express extreme fear and desperation. It conveys their belief that God's judgment was so severe and ongoing that their entire nation faced imminent destruction if they did not immediately comply with God's demand to release Israel. It reflects a profound sense of national impending doom rather than a literal prediction of every single individual's death, emphasizing the overwhelming terror that had gripped them.
Was it fair for God to bring such devastation upon Egypt?
From a biblical perspective, God's actions were a just response to centuries of brutal oppression of His chosen people, including the murder of Israelite male infants (Exodus 1:15-22). Pharaoh and Egypt had repeatedly defied God's clear commands, despite numerous warnings and escalating judgments. God's justice is always proportionate to the sin, and in this case, it was a righteous act of liberation for His people and judgment upon a tyrannical, idolatrous empire that had enslaved them. The plagues also served to demonstrate God's supremacy over all the gods of Egypt, fulfilling His purpose to make His name known throughout the earth (Exodus 9:16).
Christ-Centered Fulfillment
Exodus 12:33, marking the definitive moment of Israel's liberation from Egypt, serves as a powerful type or foreshadowing of the greater deliverance accomplished by Jesus Christ. Just as the Israelites were freed from physical bondage and the oppressive reign of Pharaoh through God's decisive intervention, believers are liberated from the spiritual bondage of sin and death through the person and work of Jesus. The "haste" with which Israel was driven out of Egypt points to the urgency and finality of our spiritual exodus from the domain of darkness into the kingdom of God's beloved Son (Colossians 1:13). The Passover lamb, whose blood protected Israel from judgment, finds its ultimate fulfillment in Jesus, the "Lamb of God who takes away the sin of the world" (John 1:29). His death on the cross is the ultimate "plague" on sin and Satan, breaking their power and enabling our "hasty" departure from a life enslaved to sin into the freedom of new life in Him. The terror of the Egyptians, driven by the fear of death, is transformed into the joyous urgency of the believer who, having been delivered from spiritual death, eagerly follows Christ into the promised land of eternal life, looking forward to the ultimate redemption and glorification found in Him (Romans 8:23).