Exodus 12:31 · Bible study
Exodus 12:31 Commentary: Pharaoh's Summons and God's Sovereignty
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does Pharaoh summon Moses after driving him away? This study reveals how God's judgment breaks human resistance and fulfills His promises.
Research Summary
- Meaning: Pharaoh, after losing his firstborn, urgently commands Israel to leave Egypt, fully conceding to God's demand.
- Key words: קָרָא (summoned), קוּמוּ (arise), צְּאוּ (go out), עִבְדוּ (serve), יְהוָה (Yahweh).
- Main debate: Whether Pharaoh summoned Moses in person or by messenger (commentators agree he sent messengers).
- Theological theme: God's sovereignty over human rulers; the futility of resisting His will.
- Best use: Preaching on God's power to deliver from bondage and fulfill His promises.
Translation Comparison
BSB Berean Standard Bible 2020
Then Pharaoh summoned Moses and Aaron by night and said, “Get up, leave my people, both you and the Israelites! Go, worship the LORD as you have requested.
WEB World English Bible 2000
He called for Moses and Aaron by night, and said, “Rise up, get out from among my people, both you and the children of Israel; and go, serve Yahweh, as you have said!
KJV King James Version 1769
And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said.
ASV American Standard Version 1901
And he called for Moses and Aaron by night, and said, Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said.
YLT Young's Literal Translation 1898
and he calleth for Moses and for Aaron by night, and saith, `Rise, go out from the midst of my people, both ye and the sons of Israel, and go, serve Jehovah according to your word;
Darby Darby Bible 1890
And he called Moses and Aaron in the night, and said, Rise up, go away from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said.
Douay-Rheims Douay-Rheims Bible 1899
And Pharao calling Moses and Aaron, in the night, said: Arise and go forth from among my people, you and the children of Israel: go, sacrifice to the Lord as you say.
Translations in other languages (10 available)
E hizo llamar á Moisés y á Aarón de noche, y díjoles: Salid de en medio de mi pueblo vosotros, y los hijos de Israel; é id, servid á Jehová, como habéis dicho.
E fez chamar a Moisés e a Arão de noite, e disse-lhes: Saí do meio de meu povo vós, e os filhos de Israel; e ide, servi ao SENHOR, como dissestes.
Dans la nuit même, Pharaon appela Moïse et Aaron, et leur dit: Levez-vous, sortez du milieu de mon peuple, vous et les enfants d’ Israël. Allez, servez l’ Éternel, comme vous l’ avez dit.
Und er forderte Moses und Aaron in der Nacht und sprach: Macht euch auf und ziehet aus von meinem Volk, ihr und die Kinder Israel; gehet hin und dienet dem HERRN, wie ihr gesagt habt.
Toen riep hij Mozes en Aaron in den nacht, en zeide: Maakt u op, trekt uit het midden van mijn volk, zo gijlieden als de kinderen van Israel; en gaat heen, dient den HEERE, gelijk gijlieden gesproken hebt.
Ed egli chiamò Mosè ed Aaronne, di notte, e disse: “Levatevi, partite di mezzo al mio popolo, voi e i figliuoli d’Israele; e andate, servite l’Eterno, come avete detto.
A wezwawszy Farao Mojżesza i Aarona w nocy, rzekł: Wstańcie, wynijdźcie z pośrodku ludu mego, i wy i synowie Izraelscy, a poszedłszy służcie Panu, jakoście mówili.
И призвал [фараон] Моисея и Аарона ночью и сказал [им]: встаньте, выйдите из среды народа моего, как вы, так и сыны Израилевы, и пойдите, совершите служение Господу [Богу вашему], как говорили вы;
夜間，法老召了 摩西、亞倫來，說：「起來！連 你們 帶 以色列 人，從我民 中 出去，依你們所說的，去 事奉 耶和華吧！
And he sent for Moses and Aaron by night, and said, Get up and go out from among my people, you and the children of Israel; go and give worship to the Lord as you have said.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 12:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Exodus 12:31 shows the complete reversal of Pharaoh's hardened defiance. The king who swore Moses would see his face no more (Exodus 10:28) now urgently summons him. Adam Clarke, John Calvin and John Gill note that Pharaoh likely sent courtiers rather than appearing in person, the Hebrew verb qara (קָרָא, “summoned”) allows for this. Calvin captures the moment: “the perturbation of an alarmed and anxious person is expressed to the life.” Wesley remarks, “Those will seek God in their distress who before had set Him at defiance.” Gill observes that Pharaoh’s permission now has no conditions: all Israel, with flocks and herds, may go. Jamieson-Fausset-Brown sees the clear fulfilment of Moses’ prophecy in Exodus 11:8, that Pharaoh’s servants would bow and beg Israel to leave. The Cambridge Bible reconciles this with Exodus 10:29 by distinguishing between seeking an audience and responding to an urgent summons. The shared conclusion: the death of the firstborn shattered Pharaoh’s will, proving that no human power can withstand God's sovereign purpose.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God, through the final plague, compelled Pharaoh to release Israel, fulfilling His word and demonstrating His sovereign power over human rulers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Mode of summons | Pharaoh did not go in person but sent messengers (Clarke, Calvin, Gill). | No significant debate; all commentators agree on this point. |
| Relationship to Exodus 10:29 | Moses said he would see Pharaoh's face no more; this is not a contradiction. | Some readers see a discrepancy; the Cambridge Bible clarifies that seeking an audience is different from being summoned. |
| Pharaoh's repentance | Pharaoh expressed submission and asked for blessing (Exodus 12:32). | Christians debate whether this was genuine repentance or mere fear. Some see it as temporary (he later pursues Israel); others note God's sovereignty can use even forced compliance. |
Historical & Cultural Context
The scene is set at midnight on the night of Passover. Israel has just followed God’s instructions, marking their doorposts with the lamb’s blood. At that hour, “Yahweh struck all the firstborn in the land of Egypt” (Exodus 12:29). The cry that arose was universal; “there was not a house where there was not one dead” (Exodus 12:30). Keil and Delitzsch argue that this plague was purely supernatural, unlike the previous ones that used natural means. No staff or warning preceded it, God acted directly.
Pharaoh’s summons comes in darkness, a time of terror and vulnerability. The Hebrew commands pile up: kumu (קוּמוּ, “arise”), tze'u (צְּאוּ, “go out”), lekhu (לְכוּ, “go”), ivdu (עִבְדוּ, “serve”). Each imperative drives the point home. The phrase “as ye have said” (kedabberkhem) echoes the exact terms Moses and Aaron had demanded throughout the negotiations. Pharaoh now offers not just permission but urgency; verse 32 adds, “take your flocks and your herds, as ye have said, and be gone; and bless me also.” The Egyptians themselves were “urgent upon the people, to send them out of the land in haste” (Exodus 12:33), a panic that the Hebrews had not seen in 430 years of slavery. The surrounding context shows the people leaving with unleavened dough and spoils from their neighbours (Exodus 12:34-36), fulfilling God’s promise to Abraham in Genesis 15:14. This verse marks the hinge of the Exodus: the moment oppression ended and Israel’s journey to freedom began.
Textual Notes
The consulted sources note no significant textual variants for Exodus 12:31. The Hebrew text is stable across manuscripts.
Reception History
This verse has been read across traditions as the moment God’s promise of deliverance becomes visible. In Jewish tradition, it is central to the Passover Haggadah, retelling the night of liberation. Early Christian writers saw in Pharaoh’s forced release a type of the power of sin broken by Christ, the true Passover Lamb. During the Reformation, Calvin highlighted the sovereignty of God: the same God who hardened Pharaoh’s heart now breaks it. In modern contexts, liberation theologians draw assurance that God sides with the oppressed and can topple unjust regimes. All traditions affirm that this verse demonstrates God’s faithfulness to His covenant and the inevitability of His purposes.
Preaching This Verse
Three-point outline
- The Humbled King: From defiance to desperation. The same man who said “I know not Yahweh” (Exodus 5:2) now orders Israel to go serve Him.
- The Fulfilled Promise: God’s word spoken through Moses (Exodus 11:1) and promised to Abraham now comes to pass. No Word of God falls to the ground.
- The Unconditional Release: Pharaoh earlier tried to bargain, leave the children, leave the flocks. Now he gives everything. God’s demand is met fully.
Five-point outline
- God’s timing: At midnight, the darkest hour, deliverance begins.
- God’s instrument: The death of the firstborn, a direct blow to Egypt’s pride and security.
- Man’s response: Pharaoh’s frantic reversal, no more negotiations, only surrender.
- The people’s deliverance: No conditions are imposed; they leave with everything.
- The call to serve: “Go, serve Yahweh” is now the king’s command, not just Moses’ request.
Illustration hooks
- A parent who refuses to enforce any rules until a crisis forces them to act. Suddenly, they set boundaries that protect the family.
- A stubborn friend who resists helpful advice until a painful experience makes them change course completely.
- A boss who blocks a fair raise for years, then offers it when the employee announces they are leaving, offering even more than was asked.
Questions your congregation is asking
- Why did God use such a severe plague rather than a gentler method to free Israel?
- Did Pharaoh truly repent when he said “bless me also,” or was he only afraid?
- How can I trust God to break the stubbornness I see in my own heart or in the world around me?
Leading a Discussion
This verse is the turning point of the Exodus story. After nine plagues that left Pharaoh unmoved, the death of the firstborn finally cracks his resistance. He summons Moses and Aaron and orders Israel to leave, no conditions, no delays. The reversal is so complete that Pharaoh even asks for a blessing. Read Exodus 12:29, 36 aloud together to catch the urgency and emotion of the scene.
Discussion questions
- What do you think the atmosphere was like when Pharaoh sent for Moses and Aaron at midnight? What sounds, sights, and emotions fill the scene?
- How does this verse fulfill what God promised Moses in Exodus 3:20 and Exodus 11:1?
- Pharaoh uses the exact words Moses and Aaron had been saying: “go, serve the Lord, as you have said.” Why is that repetition important?
- Pharaoh adds, “and bless me also” (Exodus 12:32). What does this request reveal about his understanding of God and of Moses?
- How does this passage show that God is sovereign over the hearts and decisions of rulers? Where else in Scripture do we see God changing a leader’s mind?
- What resistance in your own life feels as stubborn as Pharaoh’s? How might this story encourage you to trust God to act?
- How does the Exodus, deliverance through the blood of a lamb, point forward to Christ’s work on the cross?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 3:19 | I know that the king of Egypt won’t give you permission to go, no, not by a mighty hand. |
| Exodus 3:20 | I will reach out my hand and strike Egypt with all my wonders which I will do among them, and after that he will let you go. |
| Exodus 6:1 | Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land.” |
| Exodus 8:8 | Then Pharaoh called for Moses and Aaron, and said, “Entreat Yahweh, that he take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to Yahweh.” |
| Exodus 10:9 | Moses said, “We will go with our young and with our old. We will go with our sons and with our daughters, with our flocks and with our herds; for we must hold a feast to Yahweh.” |
| Exodus 10:29 | Moses said, “You have spoken well. I will see your face again no more.” |
| Exodus 11:1 | Yahweh said to Moses, “I will bring yet one more plague on Pharaoh, and on Egypt; afterwards he will let you go. When he lets you go, he will surely thrust you out altogether. |
| Exodus 11:8 | All these servants of yours will come down to me, and bow down themselves to me, saying, “Get out, with all the people who follow you;” and after that I will go out.’” He went out from Pharaoh in hot anger. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke clarifies that when Pharaoh called for Moses and Aaron, he sent a message rather
Calvin's Commentaries Reformed 1564
Calvin sees Pharaoh's urgent command for Israel to leave as the terrified panic of a broken man, not genuine permission. The same God who hardened Pharaoh's iron heart has now shattered it, producing an eagerness that contrasts sharply with his earlier bargaining. The Egyptians' sudden generosity also comes from divine inspiration, not natural goodwill.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary resolves the apparent contradiction between this scene and Moses earlier refusal to see Pharaoh again. The key difference is that Moses now comes not to demand anything, but in response to Pharaohs urgent summons after the plague. The request bless me also means Pharaoh asked to be included in the Israelites festival blessings.
Geneva Bible Notes Reformed 1599
The note highlights the dramatic reversal: Pharaoh, who had repeatedly refused, now personally commands Moses and Aaron to leave immediately by night. His use of their own words, "goe serue the Lord as ye haue sayde," shows his complete submission to God's demand.
Gill's Exposition of the Bible Baptist 1748
Gill observes that Pharaoh did not go himself but sent servants to fetch Moses and Aaron, fulfilling what Moses had predicted. The king now grants full permission with no restrictions on women, children, location, or return. Yet Gill notes that this consent was soon regretted.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that Pharaoh's summons of Moses and Aaron vividly confirms Moses' earlier prediction, proving those words came from divine inspiration. The exact fulfillment shows that Moses spoke not from human foresight but under God's direct guidance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that the final plague was purely supernatural, unlike earlier ones that used natural means with Moses' staff. They narrow "first-born" to sons not yet fathers, avoiding the extreme of multiple generations dead in one house. Pharaoh's request to "bless me also" marks a final farewell, not just a plea for relief.
Lange's Commentary Reformed 1857
Lange defends the last plague as both a real historical miracle and a religious narrative that uses symbolic generalization. He rejects naturalistic explanations like Knobel's, but also avoids a strictly literal reading. For Lange, the event's perfect fulfillment of its purpose lifts it above legend even as the text idealizes and generalizes.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Pharaoh and the Egyptians had fair warning, yet their stubborn unbelief sealed the tragedy. The blow came at midnight, when they hoped for sleep after three days of darkness, making the terror far greater. Their sudden rush to send Israel out only confirmed what God had said all along.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Pharaoh, who had earlier sworn never to see Moses again, now sends for him in the night, driven by fear of his own death. He counters pagan historians' claims that the Israelites were expelled as hated: Pharaoh's own request shows they were sent out as men feared.