Exodus 12:32 Commentary: Bless Me Also

The tenth plague has shattered Egypt. At midnight, Yahweh struck down every firstborn, from Pharaoh's heir to the prisoner's son and the firstborn of livestock. The cry that rose from Egypt was not merely a wail of grief; it was the sound of a nation's power collapsing. In Egyptian theology, Pharaoh was a divine figure, the living embodiment of Horus. Now this god-king summons the Hebrew slaves' leaders and begs.

His words in verses 31, 32 mark a complete reversal. In earlier negotiations, Pharaoh had offered conditions: let the men go (Exodus 8:28), let the adults go but leave the flocks (Exodus 10:24). Each time he hardened his heart when the plague lifted. But the death of his own firstborn has no remedy. He immediately sends for Moses and Aaron 'by night', an urgency that shows the depth of his terror. The repeated gam ('also') in verse 32 underscores that Pharaoh now concedes everything. He even asks them to 'bless me also,' using the same Hebrew root barakh that echoes the patriarchs blessing their sons. It is a request for divine favor from the very people he has oppressed. The historical context makes clear: Pharaoh's submission is real in action but hollow in heart. He wants the plague stopped, not the Lord served.

The supplied commentaries and textual resources note no significant textual variants for Exodus 12:32. The verse is stable across manuscripts.

Throughout church history, Exodus 12:32 has been read as a striking picture of worldly sorrow. In his notes on the verse, Wesley observed that Pharaoh wanted 'prayers that I may not be plagued for what is past when you are gone.' The Geneva Bible's marginal note simply restates the text, implying the irony is self-evident. Some Christian interpreters have compared Pharaoh's cry to that of Esau in Genesis 27:34, who also wept for a blessing he had lost. The verse appears in homilies on repentance, serving as a caution that fear of consequences is not the same as love for God. The Eastern tradition occasionally highlights the role of Moses as intercessor even for the oppressor. Overall, the verse stands as a reminder that one can beg for a blessing without seeking the Blesser.

Three-Point Outline

1. Desperation Can Mimic Repentance. Pharaoh's words sound pious, 'bless me also', but they come from a king who has resisted God for nine plagues. His sudden surrender mirrors a defendant who confesses only when caught. True repentance changes the heart, not just the circumstances.
2. God Grants Mercy Even to the Reluctant. Moses does not refuse the request. Though Pharaoh will later pursue Israel, God still allows the blessing to be spoken. This shows God's patience and His desire that even the wicked would turn.
3. The Request for Blessing Points to Humanity's Need for God. Pharaoh, the ruler of the most powerful nation on earth, ends up begging a blessing from a former slave. Every human pride eventually meets its limit. The question is whether that meeting leads to conversion or just more hardness.

Five-Point Outline

1. The Midnight Summons. Pharaoh calls for Moses and Aaron by night, a sign of desperation and urgency. The darkness that had covered Egypt three days earlier now envelops his soul.
2. Unconditional Surrender. Every condition Pharaoh had imposed is dropped. 'Take both your flocks and your herds, as you have said.' The repetition of gam ('also') in the Hebrew emphasizes total capitulation.
3. The Request for Blessing. 'Bless me also.' The same word Esau used when he lost his birthright (Genesis 27:34). Both men cry for what they have thrown away, but neither repents of the sin that cost them.
4. The Haste of the Egyptians. In verse 33, the Egyptians urge the people to leave, saying 'We are all dead men.' The blessing request is part of a national panic, not a national revival.
5. The Silence Afterwards. Once Israel leaves, Pharaoh's heart hardens again (Exodus 14:5, 9). The blessing he asked for did not take root. This serves as a warning: an emotional plea for relief is not the same as a surrendered life.

Illustration Hooks

• A defendant who promises to change only after the judge reads the sentence, pleading for mercy but planning to return to crime once the threat passes.
• A child who says 'I'm sorry' just before a punishment, not because they understand the wrong but because they want to avoid consequences.
• A leader who publicly asks for help during a crisis but ignores the same advisors once the crisis fades.

Questions Your Congregation Is Asking

• Did Pharaoh actually repent, or was he just afraid?
• Why does Pharaoh ask for a blessing from Moses? What does that tell us about his view of God?
• If God knew Pharaoh would harden his heart again, why did He allow Moses to bless him?

This short verse captures a moment of crisis and apparent surrender. Pharaoh, the oppressor, finally lets Israel go, and even asks for a blessing. But was it real? As you read Exodus 12:29, 36 together, notice the difference between being crushed by circumstances and being changed by grace.

Discussion Questions

1. Read the passage aloud. What details stand out to you about Pharaoh's response to the tenth plague?
2. Compare Pharaoh's request in verse 32 with his earlier requests for prayer in Exodus 8:28 and Exodus 9:28. What is similar? What is different?
3. Why do you think Pharaoh specifically asks to be blessed, rather than just asking for the plague to stop?
4. How does the context of the Passover (the blood on the doorposts, the death of the firstborn) shape the meaning of this request?
5. In what ways can fear of consequences look like repentance? How do we tell the difference in our own lives?
6. What does this story reveal about God's character, His justice, His mercy, His patience?
7. If you were Moses, how would you have responded to Pharaoh's request? What does Moses' silence (the text does not record his reply) suggest?