Why did God kill Egypt's firstborn children?

Historical and Cultural Background

Ancient accounts portray Egypt as a powerful kingdom with a deeply ingrained system of polytheistic worship and a reigning Pharaoh who was often considered a god among his people. Within the biblical record, the Israelites lived in Egypt for centuries before the Exodus (cf. Exodus 1:1–14). Archaeological evidence such as the Ipuwer Papyrus (often dated to around the late Middle Kingdom period) has been compared by some researchers to the conditions described in the biblical plagues, though the dating and interpretations vary.

Context of the Plagues in Exodus

The miracle of the plagues is presented in Exodus 7–12. Nine plagues preceded the final judgment upon Egypt—water turned to blood, frogs, lice, flies, livestock disease, boils, hail, locusts, and darkness. Each one confronted both Egypt’s agricultural stability and its pantheon of deities (e.g., the Nile flood god, fertility gods, and sky gods). Yet Pharaoh repeatedly refused to free the Israelites.

The final plague, the death of the firstborn, is introduced in Exodus 11. Scripture states, “Then the LORD said to Moses: ‘I will bring one more plague on Pharaoh and on Egypt...’” (Exodus 11:1). This plague was not an arbitrary act but a decisive event in response to Pharaoh’s continued defiance.

The Tenth Plague: Death of the Firstborn

In Exodus 12:29, the narrative states, “At midnight the LORD struck down every firstborn in the land of Egypt, from the firstborn of Pharaoh... to the firstborn of the prisoner who was in the dungeon….” This plague inflicted judgment on every level of Egyptian society, from the palace to the slave quarters.

Pharaoh’s own officials and servants had previously witnessed the power behind Moses’ warnings (Exodus 10:7). Multiple opportunities for repentance and for releasing the Israelites were laid before Pharaoh. He was given signs and wonders and was admonished by his own advisors to relent, yet he persisted in refusing God’s command to set Israel free (Exodus 5:2).

Hardness of Heart and Divine Reciprocity

One core principle emerges: Pharaoh’s hardened heart (Exodus 7:3; 9:12; 10:27). He not only oppressed the Israelites, he also resisted every divine demonstration that vindicated Moses’ message. God’s righteous judgment on Egypt’s firstborn corresponded with Pharaoh’s own wicked decree to kill the infant males of Israel (Exodus 1:16,22). The measure Pharaoh used against Israel’s children eventually came back upon his own household and nation (Matthew 7:2 principle applied typologically).

God’s Righteous Judgment and Moral Framework

Some question the morality of the final plague. In the biblical worldview, God’s holiness and justice necessitate a decisive response to persistent evil (Genesis 18:25). Egypt was not ignorant of these matters; ample warnings were given. Scripture consistently portrays God as patient and slow to anger (cf. Exodus 34:6), yet persistent disobedience leads to judgment. The death of the firstborn was an extraordinary act that fulfilled the warning that “Israel is My firstborn son... if you refuse to let him go, I will kill your firstborn son” (Exodus 4:22–23). This underscores the covenantal theme that the enslaved Israelites were God’s own possession.

Confrontation of Egyptian Deities

The plagues, culminating in the death of the firstborn, served as a direct confrontation of Egypt’s idolatry. Each plague revealed the impotence of a certain sphere of Egyptian religion (e.g., Hapi, the Nile god; Hathor, the goddess often associated with fertility and livestock; Ra, the sun god, facing darkness). In the final plague, the entire nation’s future — its firstborn heirs — was affected, directly challenging Egypt’s notion of Pharaoh’s divine lineage and the protective abilities of its gods.

Archaeological and Historical Correlation

1. Ipuwer Papyrus: While not conclusive proof, some lines describe catastrophic events: water turning foul, plague, and widespread death—reminiscent of the biblical plagues. Scholars debate the dating, but it remains a notable extra-biblical source to compare with the Exodus narrative.

2. Avaris Excavations: Located in the Nile delta, some discoveries in the region of Tel el-Dab‘a are associated by certain researchers with the presence of a Semitic population that could align with the biblical timeline of the Israelites’ presence in Egypt.

3. Biblical Manuscript Witness: Ancient manuscripts that preserve the Exodus account (e.g., Dead Sea Scroll fragments of Exodus, and later Greek papyri) show remarkable textual consistency in transmitting the plague narratives, lending credibility to the event as historically core to Israel’s identity.

The Overarching Purpose

The death of Egypt’s firstborn not only led to Israel’s release but also attested to God’s sovereignty over nations. Later Old Testament prophets and biblical writers refer to the Exodus to illustrate both God’s judgment and salvation (cf. Deuteronomy 7:8, Psalm 78:51). New Testament theology looks back on the Passover lamb—whose blood on the Israelites’ doorposts preserved them from death (Exodus 12:13)—as foreshadowing the ultimate sacrifice providing deliverance (cf. 1 Corinthians 5:7).

Theological and Philosophical Implications

1. Divine Sovereignty and Human Responsibility: Pharaoh chose to harden his heart even as God’s power was on display, illustrating the tension between divine foreknowledge and human free agency.

2. Judgment and Mercy: For nine plagues, God demonstrated power paired with opportunities for Pharaoh to relent. Only after repeated refusals did the final judgment come.

3. Covenantal Faithfulness: God’s promise to Abraham (Genesis 15:13–14) that He would judge the nation that enslaved Israel came to fulfillment, showcasing God’s steadfast commitment to His word.

Related Scriptural References

• Exodus 4:22–23: God’s warning to Pharaoh regarding Israel as His firstborn.

• Exodus 11:4–5: Announcement of the coming final plague after continued rebellion.

• Exodus 12:29–30: Execution of the judgment at midnight, leading to a great cry in Egypt.

• Psalm 78:51: Poetic reflection on this event as a key moment in God’s deliverance of Israel.

Conclusion

Viewed through the broader lens of Exodus, the death of Egypt’s firstborn represents a climactic judgment within a series of miracles that served a dual purpose: to liberate the Israelites from bondage and to demonstrate the supremacy of the one true God over the false gods of Egypt. The repeated hardening of Pharaoh’s heart, despite manifold warnings and nine earlier plagues, reveals a moral and covenantal dynamic at play: God’s long-suffering patience and undeniable justice merged in a final act that compelled Egypt to release Israel.

This event stands forever linked to Israel’s formative identity and worship, commemorated annually in the Passover. In the Christian tradition, it ultimately points toward a greater deliverance, aligning with biblical themes of redemption, judgment, and renewal for those who trust in God’s promises.