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11. Plague on the Firstborn

¹ Now the LORD had said to Moses, “I will bring one more plague on Pharaoh and on Egypt. After that, he will let you go from here, and when he does, he will drive you out completely. ² Tell the people that men and women alike are to ask their neighbors for articles of silver and gold.” ³ (The LORD made the Egyptians favorably disposed toward the people, and Moses himself was highly regarded in Egypt by Pharaoh’s officials and by the people.)

⁴ So Moses said, “This is what the LORD says: ‘About midnight I will go throughout Egypt. ⁵ Every firstborn son in Egypt will die, from the firstborn son of Pharaoh, who sits on the throne, to the firstborn son of the female slave, who is at her hand mill, and all the firstborn of the cattle as well. ⁶ There will be loud wailing throughout Egypt—worse than there has ever been or ever will be again. ⁷ But among the Israelites not a dog will bark at any person or animal.’ Then you will know that the LORD makes a distinction between Egypt and Israel. ⁸ All these officials of yours will come to me, bowing down before me and saying, ‘Go, you and all the people who follow you!’ After that I will leave.” Then Moses, hot with anger, left Pharaoh.

⁹ The LORD had said to Moses, “Pharaoh will refuse to listen to you—so that my wonders may be multiplied in Egypt.” ¹⁰ Moses and Aaron performed all these wonders before Pharaoh, but the LORD hardened Pharaoh’s heart, and he would not let the Israelites go out of his country.

2. Speak now in the ears of the people. He repeats His command as to spoiling the Egyptians, of which mention was made in the third chapter, for it was not enough for God to rescue His people from that cruel tyranny under which their wretched lives were scarcely protracted in great poverty and distress, unless He also enriched them with large possessions, as if they were carrying away the prizes of victory from conquered enemies. This, therefore, was the consummation of His otherwise extraordinary bounty, that they departed splendidly adorned,¹³³¹³³ “Chargez de bagues, meubles, et vaisselles precieuses;” laden with rings, furniture, and precious vessels. — Fr. and laden with precious furniture. We have already explained how it was lawful for the Israelites to take away with them the golden and silver vessels under pretext of borrowing them.¹³⁴¹³⁴ See notes on chap. 3:22. Surely the sole authority of God absolves them from the accusation of theft and sinful deception. But it cannot be permitted to any mortal man to censure or cavil at anything in the commandment of God; not only because His decree is above all laws, but because His most perfect will is the rule of all laws. For neither therefore is God unanswerable to law, because: he delights in uncontrollable power; but because in the perfection of His infinite justice there is no need of law. But although the excuse which some allege is not altogether without show of reason, viz., that the very severe labors which the Egyptians had tyrannically exacted were worthy of some reward, and therefore that God had justly permitted His people to exact the compensation of which they would have been otherwise unjustly defrauded, still there is no necessity for having recourse to these subtleties; for that principle, which we have elsewhere laid down, ought to be sufficient, that God, in whose hands are the ends of the earth, to destroy and to overturn at His will its kingdoms, and to change the government of its nations, much more (has the right) so to distribute the wealth and possessions of individuals, as to enrich some and to reduce others to want.

“The rich and poor meet together, (says Solomon:) the Lord is maker of them all,” (Proverbs 22:2;)

by which words he means that the providence of God rules in the various mixing together of poor and rich. But if theft be the taking away of what is another’s, those things which it has pleased God to transfer to His own people, must not be counted the property of others. But if by the laws of war it be permitted to the victors to gather up the spoil of the enemy, why should we consider it less allowable for God to do so from the Egyptians, whom He had overcome in ten illustrious battles, before He compelled them to surrender? As to the pretense of borrowing, the reply is easy, for the Israelitish women did not lie when they asked for the vessels for the purpose of sacrifice: since God had thus commanded, in whose power it was afterwards to devote them to other uses. Still part of them were dedicated to the sanctuary, as we shall see elsewhere; for besides the altar, the censer, and the candlestick, and other vessels of that kind, each of the tribes offered vials and dishes of great value. Yet must we recollect that a particular case is here related, imitation of which, without God’s special command, would be wrong.