Psalms 136:10 · Bible study
Psalms 136:10 Commentary: Judgment and Covenant Mercy
Hebrew · 9 what the commentators say
Meaning in one sentence
How can the death of Egypt's firstborn be an act of God's loving kindness? Psalm 136:10 links judgment with deliverance, revealing God's enduring covenant love.
Research Summary
- Meaning: This verse recalls the tenth plague as a demonstration of God’s covenant loyalty in delivering Israel from Egypt.
- Key words: Struck down (H5221 nakah), to smite, kill; Firstborn (H1060 bechor), the heir, the chief; Loving kindness (H2617 chesed), covenant loyalty, steadfast love; Forever (H5769 olam), eternal, unending duration.
- Main debate: How the death of the firstborn can be called mercy, resolved by seeing it as judgment on oppressors and deliverance for God’s people.
- Theological theme: Redemptive judgment, God’s justice and mercy work together for the salvation of His people.
- Best use: In worship, praising God for decisive acts of salvation; in teaching, illustrating the character of God’s covenant love.
Translation Comparison
BSB Berean Standard Bible 2020
He struck down the firstborn of Egypt His loving devotion endures forever.
WEB World English Bible 2000
to him who struck down the Egyptian firstborn, for his loving kindness endures forever;
KJV King James Version 1769
To him that smote Egypt in their firstborn: for his mercy endureth for ever:
ASV American Standard Version 1901
To him that smote Egypt in their first-born; For his lovingkindness endureth for ever;
YLT Young's Literal Translation 1898
To Him smiting Egypt in their first-born, For to the age is His kindness.
Darby Darby Bible 1890
To him that smote Egypt in their firstborn, for his loving-kindness [endureth] for ever,
Translations in other languages (9 available)
Al que hirió á Egipto en sus primogénitos, porque para siempre es su misericordia.
Ao que feriu aos egípcios em seus primogênitos; porque sua bondade dura para sempre.
Celui qui frappa les Égyptiens dans leurs premiers-nés,
der Ägypten schlug an ihren Erstgeburten, denn seine Güte währet ewiglich
Dien, Die de Egyptenaren geslagen heeft in hun eerstgeborenen; want Zijn goedertierenheid is in der eeuwigheid.
Colui che percosse gli Egizi nei loro primogeniti, perché la sua benignità dura in eterno;
Który poraził Egipczan na pierworodnych ich; albowiem na wieki miłosierdzie jego.
稱謝那擊殺 埃及人 之長子的，因 他的慈愛 永遠長存。
To him who put to death the first-fruits of Egypt: for his mercy is unchanging for ever:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 136:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Psalm 136:10 places a severe act of judgment within the refrain of God's enduring mercy. Barnes explains that striking down the Egyptian firstborn was 'in mercy to his people, the means of their deliverance from bondage.' Gill adds that mercy appears even here: Israel was protected by the Passover blood, and the Egyptians were forced to release them. Matthew Henry sees this verse as a type of Christ's eternal redemption, noting that 'our redemption by Christ, which was typified by that, does indeed endure for ever.' Calvin observes that the psalm's repeated refrain teaches that every benefit from God is bestowed freely. The verse is not celebrating violence; it is celebrating God's covenant faithfulness that broke Egypt's power and set His people free.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God struck down the Egyptian firstborn as part of His deliverance of Israel, and the event manifests His enduring covenant love.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The killing of the firstborn as mercy | All traditions see it as an act of God's mercy toward Israel, delivering them from bondage. | Some emphasize the judgment aspect as secondary (Barnes: 'mercy to his people'), while others stress the typological foreshadowing of Christ's sacrifice (Matthew Henry). |
| The meaning of the refrain | The Hebrew chesed denotes steadfast covenant loyalty, not mere sentiment. | Calvin emphasizes it teaches that all benefits are freely given by God's grace; Gill focuses on the specific covenant protection of Israel through the Passover blood. |
| Applicability to the New Covenant | Christians see the Passover event as a type of Christ's redemptive work. | Catholic and Orthodox traditions often connect the Passover to the Eucharist; Protestant traditions focus more on Christ's atonement as the once-for-all sacrifice (Hebrews 11:28). |
| The role of the psalm in liturgy | Psalm 136 (the Great Hallel) was used in Jewish festival worship, especially Passover. | Calvin calls it 'the Great Thanksgiving' and uses it to exhort believers to constant praise; Jewish tradition recites it responsively. |
Historical & Cultural Context
Psalm 136 is a liturgical hymn, called by the Jews 'the Great Thanksgiving' (Calvin). Its structure is a litany: each line describing an act of God, followed by the refrain 'for his loving kindness endures forever.' The first half celebrates God as Creator (verses 4, 9); the second half recalls His acts in history, beginning with the Exodus (verse 10).
The event named here is the tenth plague of Egypt (Exodus 11:5, 6, 12:12, 12:29). In the ancient Near East, the firstborn son was the heir, the family's strength and future. To strike the firstborn was to strike at the nation's pride and continuity. The plague broke Pharaoh's resistance completely.
But the verse pairs judgment with mercy in a specific way. The same act that destroyed the firstborn of Egypt also delivered Israel. The Passover blood on the doorposts separated God's people from the plague (Exodus 12:13). Later psalms recall this as an act of redemption (Psalms 78:51, 105:36, 135:8).
Keil and Delitzsch note that the psalm shifts from 'God the absolute in general, the Creator of all things' to 'the God of the history of salvation.' This verse anchors God's mercy in a concrete rescue. The cultural weight of the plague, the loss of heirs, the breaking of dynastic hope, makes the deliverance of Israel all the more vivid. The psalmist does not flinch from the severity because the refrain reorients every event around God's steadfast love.
Textual Notes
The supplied commentaries note no significant textual variants for this verse. The Hebrew text is stable across manuscripts. The refrain is consistent throughout the psalm, with only minor spelling variations in the final word.
Reception History
In Jewish tradition, Psalm 136 (the Great Hallel) was recited during Passover celebrations. The tenth plague was remembered as the moment God broke Egypt's power and redeemed His people. Christian interpreters have read this verse typologically: Matthew Henry represents a long tradition that sees the firstborn plague as a type of Christ, 'the firstborn of every creature,' whose death delivers from bondage. Calvin notes the Jewish name 'the Great Thanksgiving' and emphasizes that every benefit comes from God's free mercy. The verse continues to be used in liturgy across traditions, reminding worshippers that God's steadfast love holds even the darkest judgments.
Preaching This Verse
Three-point outline
- God judges oppression to free the oppressed. The tenth plague broke Egypt's hold on Israel. Judgment on the oppressor is mercy for the captive.
- The firstborn plague points to the Lamb of God. The Passover lamb protected Israel's firstborn (Hebrews 11:28). Christ, the firstborn of creation, dies to deliver all who trust Him.
- God's mercy is not diminished by His judgment. The refrain declares that even this terrible act flows from covenant love. Mercy and justice meet at the cross.
Five-point outline
- God remembers His covenant. He heard the groans of His people and acted.
- God acts decisively. The plague was a direct, powerful intervention.
- God protects His own. Israel was shielded by the blood of the lamb.
- God judges the oppressor. Egypt's resistance ended in loss.
- God's mercy endures. The refrain anchors all of history in His steadfast love.
Illustration hooks
- A parent rescuing a child from an abusive situation. The rescue may involve police action, arrests, and even harm to the abuser, but the parent's act is one of love for the child.
- A surgeon's incision. The cut that wounds also heals. The pain serves restoration.
- The breaking of a prison lock. The force that shatters the gate is the same force that sets the captive free.
Questions your congregation is asking
- How can a loving God command the death of children? Does this verse contradict Jesus' teaching to love enemies?
- Where is the mercy in the Old Testament? This verse shows God's mercy is mixed with justice.
- Does this passage apply to my life today? If God's mercy is constant, how do I see it in my own story of deliverance?
Leading a Discussion
The refrain 'for his loving kindness endures forever' appears twenty-six times in Psalm 136. Placing it after the death of Egypt's firstborn forces us to ask: what kind of love is this? This group guide explores how judgment and mercy belong together in God's redemptive plan.
Discussion questions
- Observation: What does this verse say God did? How does the refrain shape the way you read that action?
- Context: Read Exodus 12:29 and 12:12. What do these verses add to your understanding of the plague and its purpose?
- Interpretation: Barnes says the act was 'in mercy to his people… better for mankind that the Hebrews should be delivered even at this sacrifice.' How does that argument address the tension between judgment and mercy?
- Typology: Matthew Henry calls this a type of Christ's redemption. How does Hebrews 11:28 connect the Passover to faith in Christ? What does that tell us about God's pattern of deliverance?
- Reflection: Calvin writes that the psalm teaches us to own everything we receive as 'bestowed gratuitously.' Does seeing mercy in judgment change how you pray or praise?
- Application: When have you experienced God's mercy in a difficult situation, one that might have looked like judgment to others but was actually rescue for you?
- Doxology: How can this verse shape your worship this week? What specific act of God's mercy can you add your own 'for his loving kindness endures forever' to?
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 11:5 | and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the female servant who is behind the mill, and all the firstborn of livestock. |
| Exodus 11:6 | There will be a great cry throughout all the land of Egypt, such as there has not been, nor will be any more. |
| Exodus 12:12 | For I will go through the land of Egypt in that night, and will strike all the firstborn in the land of Egypt, both man and animal. I will execute judgments against all the gods of Egypt. I am Yahweh. |
| Exodus 12:29 | At midnight, Yahweh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock. |
| Psalms 78:51 | and struck all the firstborn in Egypt, the chief of their strength in the tents of Ham. |
| Psalms 105:36 | He struck also all the firstborn in their land, the first fruits of all their manhood. |
| Psalms 135:8 | He struck the firstborn of Egypt, both of man and animal. |
| Hebrews 11:28 | By faith he kept the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that the plague of the firstborn was uniquely devastating because it cut off the rising generation. He notes that this left
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the destruction of Egypt's firstborn was ultimately an act of mercy. God struck by His own power, but the purpose was to free His people, which the Egyptians would not otherwise have allowed. This deliverance benefited all mankind, making the judgment a merciful necessity for a greater good.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that failing to praise God for each specific benefit is essentially robbing Him of what is owed. He notes the repeated mention of mercy is meant to teach that everything we receive from God is a free and unearned gift.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that the phrase "Shield of Abraham" ties God's personal promise to the patriarch directly to his later acts of delivering the entire nation. This title calls for thanksgiving to the same Jehovah who both protected one man and redeemed his people from Egypt, showing consistent faithfulness.
Geneva Bible Notes Reformed 1599
Geneva notes that the plague striking Egypt's firstborn is listed among God's merciful acts because it freed Israel from bondage. The refrain "for his mercy endureth forever" is not set aside by this severe judgment; rather, it shows that God's covenant faithfulness to His people can express itself even through terrible acts of deliverance.
Gill's Exposition of the Bible Baptist 1748
Gill sees God's judgment on Egypt's firstborn as both just and merciful. It was just because Egypt had cruelly oppressed God's own firstborn, Israel, but merciful because the blood on Israel's doorposts spared them, and this final plague finally broke Egypt's resistance and secured Israel's freedom.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight a clear turning point in the psalm: the first half praises God as the absolute Creator, while the second half celebrates Him as the God of salvation history. They also note that several words and phrases, such as the term for dividing the Red Sea and the title "God of heaven," point to a late period of composition.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry spots a key detail: only the death of the firstborn is mentioned from all the plagues because it was the decisive one that finally brought Israel out. He also sees the whole rescue as a picture of Christ's eternal redemption, and notes that these acts laid lasting obligations on Israel to obey God's law.