Exodus 11-12

The death of Egypt’s firstborn during the tenth plague (Exod. 11–12) is one of the most morally challenging events in scripture. Critics argue that this act is inconsistent with the character of a loving and just God, especially when it involves children. However, a closer examination of the biblical text, informed by philosophical and theological insights, demonstrates that this act was both just and necessary. Grounded in God’s holiness, Pharaoh’s persistent rebellion, and the broader covenantal purposes of redemption, this event is integral to the narrative of divine justice and mercy. Moreover, the critiques levied against God here often fail to account for the biblical and moral framework, leaving skeptics with an insufficient argument.

1. God’s Justice in the Face of Egyptian Oppression

The Egyptians had systematically oppressed the Israelites for centuries, turning them into slaves and subjecting them to ruthless treatment (Exod. 1:13–14). Pharaoh’s decree to kill all male Hebrew infants by drowning them in the Nile (Exod. 1:16, 22) was an act of state-sponsored genocide. As Paul Copan notes, “The Egyptian regime was not simply oppressive but utterly dehumanizing, committing heinous crimes against the vulnerable.”¹ The death of the firstborn was not arbitrary but a proportional response to a nation that had persisted in sin and ignored repeated warnings.

Pharaoh himself bears direct culpability. Despite witnessing nine miraculous plagues that demonstrated the power of Yahweh, Pharaoh hardened his heart, refusing to release the Israelites (Exod. 7–11). D.A. Carson observes that “Pharaoh’s resistance was both an expression of human arrogance and a means by which God displayed His glory and justice.”² By defying God, Pharaoh brought judgment not only upon himself but upon the nation he ruled. In the ancient Near East, rulers were seen as the representatives of their people, and Pharaoh’s actions had national consequences.

2. A Battle of the Gods

To the Egyptians, the plagues were more than natural disasters; they were a direct challenge to their pantheon. The gods of Egypt represented every aspect of life, from the Nile River (Hapi) to fertility (Hathor) and Pharaoh himself, considered a divine ruler. Each plague targeted specific deities, culminating in the death of the firstborn, which symbolized the defeat of Pharaoh and the gods of Egypt. God declared, “On all the gods of Egypt I will execute judgments: I am the LORD” (Exod. 12:12).

Historical records from Egypt may indirectly reference the aftermath of the plagues. While Egyptian inscriptions often avoided directly recording national calamities, some scholars believe the Ipuwer Papyrus, an ancient Egyptian text, describes events consistent with the plagues. It mentions societal upheaval, widespread death, and the Nile turning to blood.³ This serves as evidence that God’s actions not only judged Egypt but also demonstrated His supremacy in a way that resonated historically and theologically.

As Peter Enns explains, “The death of the firstborn was not only retributive but also revelatory, declaring Yahweh’s superiority over Egypt’s gods and Pharaoh’s claim to divinity.”⁴ The battle of the gods revealed that no power—political, spiritual, or cosmic—could stand against Yahweh’s sovereignty.

3. Addressing Skeptical Objections

Skeptics frequently argue that God, being omnipotent, could have achieved Israel’s liberation without resorting to the death of children. However, this critique fails to address the narrative’s theological aims. The plagues, culminating in the death of the firstborn, were not merely punitive but revelatory. God’s purpose was to demonstrate His power, justice, and covenantal faithfulness to Israel, Egypt, and the surrounding nations (Exod. 9:16). As John Goldingay notes, “God’s acts in Egypt were not only about liberating Israel but about making His name known in a world steeped in idolatry and injustice.”⁵

Another objection is the perceived injustice of children suffering for their parents’ sins. Critics often approach this with a modern Western lens, failing to consider the communal accountability prevalent in the ancient Near East. However, God’s judgment was not indiscriminate. He provided clear warnings and a means of escape through the Passover lamb’s blood (Exod. 12:13). Furthermore, skeptics must grapple with their own worldview’s inability to account for justice. As D.A. Carson observes, “A secular worldview that denies divine justice has no foundation for condemning evil, leaving it morally inconsistent to critique God’s actions.”⁶

4. God’s View of Death and Love’s Strong Response

From a human perspective, death is final, but scripture presents a different view. To God, death is not the end but a transition into eternal realities (Eccl. 12:7). God’s sovereignty over life and death means He alone has the authority to judge when life should end (Job 1:21). The death of Egypt’s firstborn was a temporal judgment, highlighting the need for repentance and the ultimate hope of redemption.

Furthermore, love—both for Israel and for Egypt—required a strong response. Pharaoh’s stubbornness jeopardized not only the Israelites but his own people. Sometimes, love must intervene decisively to break the cycle of sin. The Apostle Peter reminds us, “The Lord is not slow to fulfill his promise… but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9). God’s patience with Pharaoh, despite nine plagues, underscores His mercy. Yet, as Paul Copan notes, “When humanity persists in stubborn rebellion, God’s love sometimes necessitates judgment as a wake-up call to ultimate realities.”⁷

5. God’s Justice and Mercy

The death of the firstborn must also be understood in light of God’s covenantal promises. In Genesis 15:13–14, God foretold Israel’s enslavement and liberation, promising judgment on their oppressors. The tenth plague was the climactic act of deliverance, paving the way for Israel’s exodus and the fulfillment of God’s redemptive plan.

Even in judgment, God demonstrated mercy. The Passover event offered a means of escape for any who heeded His command, as the blood of the lamb marked the homes to be spared (Exod. 12:13). This act of grace prefigures the atonement of Christ, whose blood secures salvation for all who trust in Him. As G.K. Beale explains, “The Exodus establishes a typological pattern of salvation through judgment, a theme fulfilled in the cross.”⁸

The death of Egypt’s firstborn was not an arbitrary act of divine wrath but a measured response to systemic sin, Pharaoh’s rebellion, and the theological need to reveal God’s justice and supremacy. Skeptics, in critiquing this act, often fail to account for the broader narrative of divine justice, the historical and cultural context, and the ultimate purpose of God’s actions in redemptive history. The tenth plague was both a revelation of God’s power and a demonstration of His love—love that seeks repentance but will act decisively when humanity’s stubbornness endangers others.

¹ Paul Copan, Is God a Moral Monster? Making Sense of the Old Testament God (Grand Rapids: Baker, 2011), 134.

² D.A. Carson, How Long, O Lord? Reflections on Suffering and Evil (Grand Rapids: Baker, 2006), 195–96.

³ James K. Hoffmeier, Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (Oxford: Oxford University Press, 1999), 120–23.

⁴ Peter Enns, The Evolution of Adam: What the Bible Does and Doesn’t Say about Human Origins (Grand Rapids: Baker, 2012), 92.

⁵ John Goldingay, Old Testament Theology: Israel’s Gospel (Downers Grove: IVP, 2003), 299.

⁶ D.A. Carson, How Long, O Lord? Reflections on Suffering and Evil, 198.

⁷ Paul Copan, Is God a Moral Monster?, 136.

⁸ G.K. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker, 2011), 415.