| Clarke's Commentary on the Bible There was a great cry - No people in the universe were more remarkable for their mournings than the Egyptians, especially in matters of religion; they whipped, beat, tore themselves, and howled in all the excess of grief. When a relative died, the people left the house, ran into the streets, and howled in the most lamentable and frantic manner. See Diod. Sicul., lib. i., and Herod., lib. ii., c. 85, 86. And this latter author happening to be in Egypt on one of their solemnities, saw myriads of people whipping and beating themselves in this manner, lib. ii., c. 60; and see Mr. Bryant on the Plagues of Egypt, where many examples are given, p. 162, etc. How dreadful then must the scene of horror and distress appear when there was not one house or family in Egypt where there was not one dead; and according to their custom, all the family running out into the streets bewailing this calamity!
Gill's Exposition of the Entire BibleAnd Pharaoh rose up in the night,.... Being awakened by the uncommon noise he heard: he and all his servants, and all the Egyptians; he and his nobles, and ministers of state, courtiers, and counsellors, and his subjects in common, perhaps everywhere in his kingdom, but particularly in the metropolis: and there was a great cry in Egypt; throughout the whole land, the firstborn being everywhere slain, which caused a most dreadful lamentation of parents for their eldest son, of brethren and sisters for their elder brother, and of servants and maidens for the principal and heir of the family; a cry so loud and general as perhaps was never heard before or since, and under which distress they could have no relief, or any to be their comforter, since all were in the same circumstances: for there was not a house wherein there was not one dead; for if there was no firstborn in it, as it can hardly be thought there should be in every house, though some have been of opinion that it was so ordered in Providence that there should; yet the principal or most considerable person in the family, that is next to the master, might be called the firstborn, as Jarchi notes from Psalm 89:27. Though this may be taken as an hyperbolical expression, or, as Aben Ezra observes, it being usual with the Scripture to say that of all, which is true of the greatest part.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe very same night Pharaoh sent for Moses and Aaron, and gave them permission to depart with their people, their children, and their cattle. The statement that Pharaoh sent for Moses and Aaron is not at variance with Exodus 10:28-29; and there is no necessity to resort to Calvin's explanation, "Pharaoh himself is said to have sent for those whom he urged to depart through the medium of messengers from the palace." The command never to appear in his sight again did not preclude his sending for them under totally different circumstances. The permission to depart was given unconditionally, i.e., without involving an obligation to return. This is evident from the words, "Get you forth from among my people," compared with Exodus 10:8, Exodus 10:24, "Go ye, serve Jehovah," and Exodus 8:25, "Go ye, sacrifice to your God in the land." If in addition to this we bear in mind, that although at first, and even after the fourth plague (Exodus 8:27), Moses only asked for a three days' journey to hold a festival, yet Pharaoh suspected that they would depart altogether, and even gave utterance to this suspicion, without being contradicted by Moses (Exodus 8:28, and Exodus 10:10); the words "Get you forth from among my people" cannot mean anything else than "depart altogether." Moreover, in Exodus 11:1 it was foretold to Moses that the result of the last blow would be, that Pharaoh would let them go, or rather drive them away; so that the effect of this blow, as here described, cannot be understood in any other way. And this is really implied in Pharaoh's last words, "Go, and bless me also;" whereas on former occasions he had only asked them to intercede for the removal of the plagues (Exodus 8:8, Exodus 8:28; Exodus 9:28; Exodus 10:17). בּרך, to bless, indicates a final leave-taking, and was equivalent to a request that on their departure they would secure or leave behind the blessing of their God, in order that henceforth no such plague might ever befall him and his people. This view of the words of the king is not at variance either with the expression "as ye have said" in Exodus 12:31, which refers to the words "serve the Lord," or with the same words in Exodus 12:32, for there they refer to the flock and herds, or lastly, with the circumstance that Pharaoh pursued the Israelites after they had gone, with the evident intention of bringing them back by force (Exodus 14:5.), because this resolution is expressly described as a change of mind consequent upon renewed hardening (Exodus 14:4-5).
Geneva Study BibleAnd Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was {o} not a house where there was not one dead. (o) Of these houses, in which any first born lived, either of men of beasts.
Jamieson-Fausset-Brown Bible Commentary30. there was not a house where there was not one dead-Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense-and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.
Matthew Henry's Concise Commentary12:29-36 The Egyptians had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the joy and hope of their families. They had slain the Hebrews' children, now God slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before God's judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of Egypt, the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. God's sons, his first-born, were now released. Men had better come to God's terms at first, for he will never come to theirs. Now Pharaoh's pride is abased, and he yields. God's word will stand; we get nothing by disputing, or delaying to submit. In this terror the Egyptians would purchase the favour and the speedy departure of Israel. Thus the Lord took care that their hard-earned wages should be paid, and the people provided for their journey.
Matthew Henry's Whole Bible CommentaryVerses 29-36 Here we have, I. The Egyptians' sons, even their first-born, slain, v. 29, 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 (2 Sa. 24:15), which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Ps. 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, 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, Ps. 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 (v. 31), and take your flocks as you have said, v. 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, v. 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 (v. 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 (v. 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, v. 35, 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, 1 Sa. 6:3, 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, Ps. 146:7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Prov. 13:22; Job 27:16, 17. |
