December 29, 2024
Exodus 11:1-10
“Final Judgment”
Service Overview: This message covers the climactic moment of God’s judgment in the Exodus—the coming death of the firstborn. Here, we witness the gravity of divine judgment and the seriousness of sin that warrants such a severe response. But this text also points us to Jesus, God’s one and only Son, who willingly took on himself the judgment and death we deserve.
Memory Verse for the Week:
“For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.” 2 Corinthians 5:10 (NIV)
Background & Technical Insights:
- As the final plague approached, the Lord prepared Israel to go out of Egypt. Israel was told to ask for silver and gold. This is the fulfillment of the account in Exodus 3:21-22. They were simply to ask for it. There were no gimmicks here. The Lord was fighting their battle for them. Moreover, “Moses was highly regarded in the land of Egypt” (11:3). This too was a fulfillment of his call. God promised to be “with him,” and that is what made him effective. (Tony Merida, Exalting Jesus in Exodus, 63)
- As we have seen, the nine preceding acts of God were probationary exercises. The Lord who knows all made no secret that they would not lead to Israel’s deliverance (e.g. 3:19). Now, however, that period of moral probation was over and the die had been cast. The tenth act of God would succeed where the others had failed (cf. 12:30–33). (J. Alec Motyer, The Message of Exodus, 114)
- In most cultures, firstborn sons are considered special, and in Egypt, they were considered sacred. We must remember that God calls Israel His firstborn son (Ex. 4:22; Jer. 31:9; Hos. 11:1). At the very beginning of their conflict, Moses warned Pharaoh that the way he treated God’s firstborn would determine how God treated Egypt’s firstborn (Ex. 4:22–23). Pharaoh had tried to kill the Jewish male babies, and his officers had brutally mistreated the Jewish slaves, so in slaying the firstborn, the Lord was simply paying Pharaoh back with his own currency. (Warren Wiersbe, Be Delivered: Exodus, 63)
- The god of the dead was Osiris, whose name meant “the Mighty One; he who has sovereign power.” His assistant was Anubis, the god of the underworld. Anubis supervised the embalming process and guided the dead during their passage to the afterlife. He came in canine form, which incidentally may partly explain the reference to dogs in verse 7: “But among the Israelites not a dog will bark at any man or animal.” The Israelites would remain untouched by death, thus proving that Anubis held no power over them. (Phillip Graham Ryken, Preaching the Word: Exodus, 318)
What attributes of God should capture our attention as the plagues come to an end?
- How God is almighty — holding absolute power over everything.
(Exodus 3:19-20; 4:21; 7:5; 7:14-24; 8:2-6; 8:16-19; 9:3-6; 9:8-12; 10:21-23; 11:4-7)
The plagues were creation reversals. God turned order into chaos and then brought it back into order again, miraculously revealing his power over the earth and sky. As Moses explained before the plague of hail, God performed these wonders so the Egyptians would “know that the earth is the LORD’s” (Exod. 9:29b). (Phillip Graham Ryken, Preaching the Word: Exodus, 316)
- How God is jealous — unwilling to share his glory.
(Exodus 5:2; 6:7; 7:17; 8:10; 9:14; 9:16; 9:29; 10:1-2; 10:7; 11:9-10)
Since He is the only God, the Creator of heaven and earth, He cannot endure that any creature of His own hands, or fiction of a creature’s imagination should be thrust into His throne, and be made to wear His crown. (C.H. Spurgeon, A Jealous God, Sermon 502, March 29, 1863)
The plague of darkness proved once and for all that Pharaoh was not the Son of Light. Yet even after the God of Israel proved that he alone ruled both night and day, the King of Egypt continued to have delusions of deity. (Ryken, 315)
The term “glory” refers to the visible splendor or moral beauty of God’s manifold perfections. The “glory” of God is the exhibition of His inherent excellence; it is the external manifestation of His internal majesty. To “glorify God” is to declare, draw attention to, or publicly announce and advertise His glory. (Sam Storms, Pleasures Evermore, 83)
- How God is just — dealing with people according to their sin.
(Exodus 1:11-14; 3:7-9; 7:4; 8:1-2; 8:32; 9:27-28; 10:16-17; 11:1; 11:4-5; 11:7)
Exodus began with attempted genocide, and it was only right for God to judge the Egyptians for their murderous intent. (Ryken, 319)
All ten of the disasters inflicted on the Egyptians were acts of God, but the final one was outstandingly so, for in its performance the Lord in person entered Egypt to exact a just judgment (11:4; 12:12). In this regard the sequence of plagues illustrates the awesome biblical truth that the final issue for recalcitrant humanity is to come face to face with God. (J. Alec Motyer, The Message of Exodus, 114)
Compensation is a fundamental law of life (Matt. 7:1–2), and God isn’t unjust in permitting this law to operate in the world. Pharaoh drowned the Jewish babies, so God drowned Pharaoh’s army (Ex. 14:26–31; 15:4–5). (Warren Wiersbe, Be Delivered: Exodus, 63)
- How God is sovereign — orchestrating all things according to his plan.
(Exodus 3:19-20; 4:21; 6:1; 7:3-4; 7:11-12; 9:16; 10:1-2; 10:21-23; 11:1-3; 11:9-10)
He is a sovereign Lord, who announces his plans and fulfils them, makes his will known and performs it. He forgets nothing of what he forecasts, whether promise or threat: all happens according to his stated intentions (cf. Ps. 33:9). (J. Alec Motyer, The Message of Exodus, 115)
Nothing can be more consoling to the man of God, than the conviction that the Lord who made the world governs the world; and that every event, great and small, prosperous and adverse, is under the absolute disposal of Him who doth all things well, and who regulates all things for the good of his people. (Jerry Bridges, The Practice of Godliness, 214)
- How God is merciful — saving the needy.
(Exodus 3:7-8; 4:31; 6:6-7; 7:16; 8:22-23; 9:4; 9:26; 10:23; 11:7; 11:2-3)
God’s mercy is His goodness toward those in distress, His grace in His goodness toward those who deserve only punishment, and His patience in His goodness toward those who continue to sin over a period of time. (Wayne Grudem, Systematic Theology, 198)
Conclusion… What then are we challenged to ask in light of these attributes?
- Is Yahweh my god, and how does my life reflect that allegiance?
(Exodus 20:3; Deuteronomy 6:4-5; Joshua 24:15; 1 Kings 18:21; Psalm 86:11; Matthew 6:24; Romans 12:1; 2 Corinthians 5:15; Colossians 3:17; Revelation 3:15-16)
Every Christian would agree that a man’s spiritual health is exactly proportional to his love for God. (C. S. Lewis, The Four Loves, 11)
The fundamental response to God’s radical love for us is for us to radically love Him. (Mark Dever, Discipling, 15)
What everyone in the world is obsessed with, God makes a distant second. He’ll give you what you need to live on if you need Him in order to live. (David Powlison, Seeing With New Eyes, 119)
The God who sent the plagues against Egypt still rules over Heaven and earth. Since he is almighty, he has the power to help us in every situation. Since he is jealous, we must not rob him of his glory by serving other gods. Since he is just, we can wait for him to judge his enemies. Since he is merciful, he will save us when we cry for help. Since he is sovereign, he is to be feared and worshiped. (Ryken, 317)
Gospel Connection…
God’s power, jealousy, justice, sovereignty, and mercy, all find their fulfillment in the gospel—where sin is judged, salvation offered, and God’s glory displayed.
(Exodus 34:14; Isaiah 53:5; Romans 1:16; 6:23; 1 Corinthians 1:18; 2 Corinthians 4:6; Ephesians 1:11; 1:19-20; 2:4-5; Colossians 1:16-17; Titus 3:5; 1 Peter 1:3)
Everyone will be judged. Either Jesus took your judgment at the cross, or something worse than the plagues is coming your way as you face the judgment. For believers, we rejoice because through Christ there is no condemnation. Jesus took our curse. He experienced darkness—the darkness that happened at the cross and the darkness of the tomb. By His death and resurrection, we who deserve death have nothing but mercy forever. (Tony Merida, Exalting Jesus in Exodus, 64)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- What stood out to you about God’s attributes revealed in the plagues?
- Why is God’s jealousy for his glory important, and how should we respond?
- How does God’s justice in the plagues shape your understanding of sin?
- How do we see God’s sovereignty at work in our lives today?
- In what ways are you tempted to “choose Egypt” over trusting God and what he has promised?
Quotes to note…
Faith is trusting God to do what he has promised because we are convinced by his provisions that God is both willing and able to keep His Word. (Scott Hafemann, The God of Promise and the Life of Faith, 84)
Divine patience and forbearance wait while every avenue of moral probation is offered, tried and exhausted, but then comes the point which Jesus underlined in his parable, when he said, ‘Last of all, he sent his son’ (Matt. 21:37). The word of God cannot be refused endlessly. (J. Alec Motyer, The Message of Exodus, 114)
Christian maturity requires that we ask whether we are more motivated by gratitude for God’s mercy or by a futile attempt to earn it. (Bryan Chapell, Holiness, 193)
God hath in Himself all power to defend you, all wisdom to direct you, all mercy to pardon you, all grace to enrich you, all righteousness to clothe you, all goodness to supply you, and all happiness to crown you. (Thomas Brooks, A Puritan Golden Treasury, compiled by I.D.E. Thomas, 126)
The Hebrew word translated “borrow” in the Authorized Version simply means “to ask or request.” The Jews didn’t intend to return what the Egyptians gave them, for that wealth was payment for an outstanding debt that Egypt owed to Israel. God had promised Abraham that his descendants would leave Egypt “with great substance” (Gen. 15:14), and He repeated that promise to Moses (Ex. 3:21–22). God had given His servant Moses great respect among the Egyptians, and now He would give the Jews great favor with the Egyptians, who would freely give their wealth to the Jews (12:36–37). (Warren Wiersbe, Be Delivered: Exodus, 62)
All caricatures of God which ignore His intense hatred for sin reveal more about man than about God. In a moral universe God must of necessity oppose evil. (Robert Mounce, Revelation, 1295)
God does not exalt His mercy at the expense of His justice. And in order to maintain His justice, all sin without exception must be punished. Contrary to popular opinion, with God there is no such thing as mere forgiveness. There is only justice. (Jerry Bridges, The Gospel for Real Life, 43)
God will never allow any action against you that is not in accord with His will for you. And His will is always directed to our good. (Jerry Bridges, Trusting God, 71)
Seven times God’s command is delivered to pharaoh in the same words, “Let my people go that they may worship me” (e.g., 7:16). The form of words and the repetition carry several important messages. First, it is a sovereign imperative, given by the One whose rightful authority pharaoh had challenged and refused to acknowledge. Pharaoh has already been portrayed as one accustomed to giving orders, not receiving them, and still less obeying them. Second, the verb is stronger than merely “letting go.” It is the verb “send” (shalah) in simple imperative. Pharaoh is not being asked to give the Israelite slaves a grudging leave of absence. He is being ordered to send them out—a verb of much stronger intentionality. (Christopher J.H. Wright, The Story of God Bible Commentary: Exodus, 218)